After his Sermon of farevvel, he prayeth to his Father, that seing he hath novv finished his vvorke, he vvil giue him his appointed glorie, for the conuersion of al nations, 6 and preserue his Apostles, and his Church after them in vnitie and veritie (that is, from Schisme and Heresie:) 24 finally also glorifie them vvith him in heauen.
1These things Jesus spoke: and lifting up his eyes to heaven, he said: Father, the hour is come. Glorify thy Son, that thy Son may glorify thee.Così parlò Gesù e alzati gli occhi al cielo, disse: Padre, è giunto il tempo, glorifica il tuo figliuolo, onde anche il tuo figliuolo glorifichi te:THESE things spake IESVS: and lifting vp his eies into heauen, he said, Father, the houre is come, glorifie thy sonne, that thy sonne may glorifie thee.Hæc locutus est Jesus: et sublevatis oculis in cælum, dixit: Pater, venit hora: clarifica Filium tuum, ut Filius tuus clarificet te: 2As thou hast given him power over all flesh, that he may give eternal life to all whom thou hast given him.Siccome hai data a lui potestà sopra tutti gli uomini, affinchè egli dia la vita eterna a tatti quelli, che a lui hai consegnati.As thou hast giuē him povver ouer al flesh that al vvhich thou hast giuen him,sicut dedisti ei potestatem omnis carnis, ut omne, quod dedisti ei, det eis vitam æternam. 3Now this is eternal life: That they may know thee, the only true God, and Jesus Christ, whom thou hast sent.Or la vita eterna si è, che conoscano te, solo vero Dio, e Gesù Cristo mandato da te.to them he may giue life euerlasting. And this is life euerlasting that they knovv thee, the only true God, and vvhom thou hast sent IESVS CHRIST.Hæc est autem vita æterna: ut cognoscant te, solum Deum verum, et quem misisti Jesum Christum. 4I have glorified thee on the earth; I have finished the work which thou gavest me to do.Io ti ho glorificato in terra: ho compito l'opera, che mi desti da fare:I haue glorified thee vpon the earth: I haue consummated the vvorke vvhich thou gauest me to doe:Ego te clarificavi super terram: opus consummavi, quod dedisti mihi ut faciam: 5And now glorify thou me, O Father, with thyself, with the glory which I had, before the world was, with thee.E adesso glorifica me, o Padre, presso a te stesso con quella gloria, che ebbi presso di te, prima che il mondo fosse.and novv glofie thou me O Father vvith thy self, vvith the glorie vvhich I had before the vvorld vvas, vvith thee.et nunc clarifica me tu, Pater, apud temetipsum, claritate quam habui, prius quam mundus esset, apud te. 6I have manifested thy name to the men whom thou hast given me out of the world. Thine they were: and to me thou gavest them. And they have kept thy word.Ho manifestato il tuo nome a quegli uomini, che a me consegnasti del mondo; eran tuoi, e gli hai dati a me: e hanno osservato la tua parola.I haue manifested thy name to the men vvhom thou gauest me out of the vvorld. Thine they vvere, and •o me thou gauest them: and they haue kept thy vvord.Manifestavi nomen tuum hominibus, quos dedisti mihi de mundo: tui erant, et mihi eos dedisti: et sermonem tuum servaverunt.
7Now they have known that all things which thou hast given me are from thee:Adesso hanno conosciuto, che tutto quello, che hai dato a me, viene da te:Novv they haue knovven that al things vvhich thou gauest me, are from thee:Nunc cognoverunt quia omnia quæ dedisti mihi, abs te sunt: 8Because the words which thou gavest me, I have given to them. And they have received them and have known in very deed that I came out from thee: and they have believed that thou didst send me.Perché le parole, che desti a me, le ho io date a loro: ed essi le hanno ricevute, e hanno veramente conosciuto, che sono uscito da te, e hanno creduto che tu mi hai mandato.because the vvordes vvhich thou gauest me, I haue giuen them: and they haue receiued, and knovven in very deede that I came forth from thee, and haue beleeued that thou didst send me.quia verba quæ dedisti mihi, dedi eis: et ipsi acceperunt, et cognoverunt vere quia a te exivi, et crediderunt quia tu me misisti. 9I pray for them. I pray not for the world, but for them whom thou hast given me: because they are thine.Per essi io prego: Non prego pel mondo, ma per quelli, che hai dati a me; perché sono tuoi:For them doe I pray: Not for the vvorld doe I pray, but for them vvhom thou hast giuen me: because they be thine:Ego pro eis rogo; non pro mundo rogo, sed pro his quos dedisti mihi: quia tui sunt: 10And all my things are thine, and thine are mine: and I am glorified in them.E tutte le cose mie sono tue, e le tue mie: e da essi sono stato glorificato,and al my things be thine, and thine be mine: and I am glorified in them.et mea omnia tua sunt, et tua mea sunt: et clarificatus sum in eis. 11And now I am not in the world, and these are in the world, and I come to thee. Holy Father, keep them in thy name whom thou hast given me: that they may be one, as we also are.E io già non sono nel mondo, o questi sono nel mondo, ed io tengo a te. Padre santo, custodisci nel nome tuo quelli, che hai a me consegnati, affinchè siano una cosa sola, come noi.And novv I am not in the vvorld, and these are in the vvorld, and I come to thee. Holy father, keepe them in thy name, vvhom thou hast giuen me: that they may be one, as also vve. Vvhen I vvas vvith them,Et jam non sum in mundo, et hi in mundo sunt, et ego ad te venio. Pater sancte, serva eos in nomine tuo, quos dedisti mihi: ut sint unum, sicut et nos. 12While I was with them, I kept them in thy name. Those whom thou gavest me have I kept: and none of them is lost, but the son of perdition: that the scripture may be fulfilled.Quando io era con essi nel mondo, io li custodiva nel nome tuo. Ho conservato quelli, che a me consegnasti: e nissuno di essi è perito, eccetto quel figliuol di perdizione, affinchè si adempisse la Scrittura.I kept them in thy name. Those vvhom thou gauest me, haue I kept: and none of them perished, but the sonne of perdition, that the scripture may be fulfilled.Cum essem cum eis, ego servabam eos in nomine tuo. Quos dedisti mihi, custodivi: et nemo ex eis periit, nisi filius perditionis, ut Scriptura impleatur.
13And now I come to thee: and these things I speak in the world, that they may have my joy filled in themselves.Adesso poi vengo a te: e tali cose dico, essendo nel mondo, affinchè abbiano in se stessi compito il mio gaudio.And novv I come to thee: and these things I speake in the world, that they may haue my ioy filled in them selues.Nunc autem ad te venio: et hæc loquor in mundo, ut habeant gaudium meum impletum in semetipsis. 14I have given them thy word, and the world hath hated them: because they are not of the world, as I also am not of the world.Io ho comunicato loro la tua parola, e il mondo gli ha odiati, perché non sono del mondo, siccome io non sono del mondo.I haue giuen them thy vvord, and the vvorld hath hated them, because they are not of the vvorld: as I also am not of the vvorld.Ego dedi eis sermonem tuum, et mundus eos odio habuit, quia non sunt de mundo, sicut et ego non sum de mundo. 15I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from evil.Non chiedo, che tu li tolga dal mondo, ma che li guardi dal male.I pray not that thou take them avvay out of the vvorld, but that thou preserue them from euil.Non rogo ut tollas eos de mundo, sed ut serves eos a malo. 16They are not of the world, as I also am not of the world.Eglino non sono del mondo, come io non sono del mondo.Of the vvorld they are not: as I also am not of the vvorld.De mundo non sunt, sicut et ego non sum de mundo. 17Sanctify them in truth. Thy word is truth.Santificali nella verità. La parola tua è verità.Sanctifie them in truth. Thy vvord is truth.Sanctifica eos in veritate. Sermo tuus veritas est. 18As thou hast sent me into the world, I also have sent them into the world.Siccome tu hai mandato me nel mondo, così io ho mandato loro nel mondo.As thou didst send me into the vvorld, I also haue sent them into the vvorld.Sicut tu me misisti in mundum, et ego misi eos in mundum: 19And for them do I sanctify myself, that they also may be sanctified in truth.E per amor loro io santifico me stesso: affinchè essi pure siano santificati nella verità.And for thē I doe: sanctifie my self: that they also may be sanctified in truth.et pro eis ego sanctificabo meipsum: ut sint et ipsi sanctificati in veritate. 20And not for them only do I pray, but for them also who through their word shall believe in me.Né io prego solamente per questi, ma anche per coloro, i quali per la loro parola crederanno in me:And not for them only doe I pray, but for thē also that by their vvord shal beleeue in me:Non pro eis rogo tantum, sed et pro eis qui credituri sunt per verbum eorum in me:
21That they all may be one, as thou, Father, in me, and I in thee; that they also may be one in us: that the world may believe that thou hast sent me.Che siano tutti una sola cosa, come tu sei in me, o Padre, ed io in te, che siano anche essi una sola cosa in noi: onde creda il mondo, che tu mi hai mandato.that they al may be one, as thou (Father) in me, and I in thee, that they also in vs may be one: that the vvorld may beleeue that thou hast sent me.ut omnes unum sint, sicut tu Pater in me, et ego in te, ut et ipsi in nobis unum sint: ut credat mundus, quia tu me misisti. 22And the glory which thou hast given me, I have given to them: that, they may be one, as we also are one.E la gloria, che tu desti a me, la ho io data ad essi: affinchè siano una sola cosa, come una sola cosa siam noi.And the glorie that thou hast giuen me, haue I giuen to them: that they may be one, as vve also are one. I in them, and thou in me:Et ego claritatem, quam dedisti mihi, dedi eis: ut sint unum, sicut et nos unum sumus. 23I in them, and thou in me: that they may be made perfect in one: and the world may know that thou hast sent me and hast loved them, as thou hast also loved me.Io in essi, e tu in me: affinchè siam consumati nell'unità: e affinchè conosca il mondo, che tu mi hai mandato, e hai amato loro, come hai amato me.that they may be consummate in one: and the vvorld may knovv that thou hast sent me, and hast loued them, as me also thou hast loued.Ego in eis, et tu in me: ut sint consummati in unum: et cognoscat mundus quia tu me misisti, et dilexisti eos, sicut et me dilexisti. 24Father, I will that where I am, they also whom thou hast given me may be with me: that they may see my glory which thou hast given me, because thou hast loved me before the creation of the world.Padre, io voglio, che quelli, che desti a me, siano anch'essi con me, dove son io: che vedano la gloria mia, quale tu l'hai a me data: perché mi hai amato prima della formazione del mondo.Father, vvhom thou hast giuen, me, I vvil, that vvhere I am, they also may be vvith me: that they maye see my glorie vvhich thou hast giuen me, because thou hast loued me before the creation of the vvorld.Pater, quos dedisti mihi, volo ut ubi sum ego, et illi sint mecum: ut videant claritatem meam, quam dedisti mihi: quia dilexisti me ante constitutionem mundi. 25Just Father, the world hath not known thee: but I have known thee. And these have known that thou hast sent me.Padre giusto, il mondo non ti ha conosciuto; ma io ti ho conosciuto: e questi han conosciuto, che tu mi hai mandato.Iust Father, the vvorld hath not knovven, thee. but I haue knovven thee: and these haue knovven, that thou didst send me.Pater juste, mundus te non cognovit, ego autem te cognovi: et hi cognoverunt, quia tu me misisti.
26And I have made known thy name to them and will make it known: that the love wherewith thou hast loved me may be in them, and I in them.E ho fatto, e farò noto ad essi il tuo nome: affinchè la carità, con la quale amasti me, sia in loro, ed io in essi.And I haue notified thy name to them, and vvil notifie it: that the loue vvhervvith thou hast loued me may be in them, and I in them.Et notum feci eis nomen tuum, et notum faciam: ut dilectio, qua dilexisti me, in ipsis sit, et ego in ipsis.
17:1
Witham
Glorify thy Son, by signs and miracles, lest dying so disgraceful a death, I seem to be no more than another man: that thy Son may glorify thee, that my death may make thee praised and glorified. (Witham)
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Witham
Power over all flesh, that he may give life everlasting to all[Ver. 2. Ut omne quod dedisti ei, det eis vitam aeternam, ina pan o dedokas outo, dose autios zoen aionion. That is, ut omnibus quos dedisti, etc.] whom thou hast given him. He speaks of himself, as made man, and the Redeemer of mankind. If we ask, who are they, who in this sense are said to be given to Christ: it is true, only the elect, or predestined, are given by a special and uncommon mercy. In this sense St. Augustine, (tract. 111. p. 779.) They are not said to be given, to whom he shall not give life everlasting. Yet not only the elect, but all believers, nay, all men whatsoever, may be said to be given to him, inasmuch as by his coming to redeem all, sufficient helps and means are offered to all men, whereby they may be saved: and inasmuch as Christ came, suffered, died, and offered up his death for all men. See 2 Corinthians 5:15. (Witham)
St. Chrysostom
Thou hast given him power over all flesh: by this our Saviour shewed, that his preaching was directed, not to the Jews only, but to every nation of the earth. Are then all saved? Christ has done sufficient for the salvation of all, and if they are not saved, it is the fault, not of him that speaketh, but of those that receive not his word. (St. Chrysostom, hom. lxxix. in Joan.)
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Witham
This is life everlasting; that is, the way to life everlasting, that they may know thee, the only true God, and Jesus Christ, whom thou hast sent[Ver. 3. Ut cognoscant te, etc. St. Augustine, tract. 105. p. 671. Ordo Verborum est, ut te, et quem misisti Jesum Christum, cognoscant solum verum Deum. See also St. Ambrose (lib. v. de fide, ch. II. t. 4. p. 138.) where he treats of this verse at large. St. Chrysostom gives this interpretation (hom. lxxix.) Solum verum Deum, etc. ad eorum qui dii non sunt differentiam. In the Greek, (hom. lxxx. p. 474. t. 8.) Ed. Montfaucon. pros autidiastolen ton ouk onton theon phesi. See likewise St. Gregory of Nazianzus, Orat. xxxvi. p. 586.]. The Arians, from these words, pretended that the Father only is the true God. St. Augustine and divers others answer, that the sense and construction is, that they may know thee, and also Jesus Christ thy Son, whom thou hast sent to be the only true God. We may also expound them with St. Chrysostom and others, so that the Father is here called the only true God, not to exclude the Son, and the Holy Ghost, who are the same one true God with the Father; but only to exclude the false gods of the Gentiles. Let the Socinians take notice, that (1 John 5:20.) the Son of God, Jesus Christ, is expressly called the true God, even with the Greek article, upon which they commonly lay so much stress. (Witham)
Life everlasting. Both the life of glory in heaven, and of grace here, consisteth in the knowledge of God; the former in perfect vision, the latter in faith working by charity. For knowledge of God, without keeping his commandments, is not true knowledge, but unprofitable knowledge. (1 John xi.[ii.?])
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Witham
And now, glorify thou me, O Father, with thyself, with the glory which I had with thee, before the world was. Glorify me, is the same as make me known to men; so that the sense may be, make men know, that I had the same glory with thee, before the world was created, and from all eternity. Others understand, that Christ as man, here prays that his eternal Father would make known to men, that glory, which it was decreed from eternity should be given him: that is, that all creatures should be made subject to him, even as he was man, and appointed to be judge of the living and the dead. See 1 Corinthians 15:26; Ephesians 1:22. (Witham)
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To the men whom thou gavest me out of the world. By whom we may understand his apostles and disciples. They were thine, and also mine, as I am God. See ver. 10.
Witham
And to me thou gavest them, inasmuch as I am become man, their Saviour, their Redeemer, etc. (Witham)
St. Augustine
Had then the Father any thing which the Son had not? By no means. But Christ, as Son of God, had from eternity what he had not as Son of man; because he had not yet taken flesh of his virgin mother. All that he had as God, he attributes to his Father. (St. Augustine, tract. 106. in Joan.)
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Witham
Now they have known that all things which thou gavest me, are from thee. That is, says St. Augustine,[Ver. 7. Quia omnia quae dedisti mihi, abs te sunt. That is, says St. Augustine, (tract. 106. p. 767.) cognoverunt, quia abs te sum, etc.] they now know, and will know more perfectly hereafter, that I myself am from thee, or proceed from thee, and am sent by thee to redeem the world. (Witham)
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Witham
I pray for them, I pray not for the world. That is, now in this prayer, when I desire special graces and assistances for them, to discharge their duty, as my apostles; yet we must take notice, that (ver. 20.) Christ prays for all those, who should believe in him. He also prayed (Luke 23:34.) for all, even for those that crucified him, Father, forgive them, for they know not what they do. (Witham)
Calmet
The prayer I now offer up to thee, O my Father, is all in behalf of my disciples, it is not for the world. I pray not now for the incredulous Jews, nor for such of the Gentiles as shall afterwards believe in me; for them I will pray at another time. At present I speak to thee for my apostles only: they call for my first care, because they are thine, and thou has given them to me. (Calmet)
Jesus Christ prayed with an absolute and an efficacious prayer, for all those, for whom his prayer was to be heard: he begged for them, whatever his Father had predestined to give them; but he asked for nothing, that his Father had predestined not to give them.
17:10
Witham
And all mine are thine, and thine are mine. They must needs be equal, says St. Augustine, to whom equally belong all things, and all persons; on which words St. Chrysostom also says, (hom. lxxxi.) Do you see the equality? (Witham)
St. Chrysostom
And all mine are thine, and thine are mine: as if he said: whatever thou hast given to me, remains still thine, for mine are thine; and whatever is thine, is likewise mine, for thine are all mine. (St. Chrysostom, hom. lxxx. in Joan.)
17:11
And now I am no more in the world: that is, I am now leaving the world, as to a corporeal and visible presence: yet St. Augustine takes notice, that Christ saith afterwards, (ver. 13.) these things I speak in the world: therefore he was still for some short time in the world. And as to his true invisible presence with his Church, he gave us this promise, (Matthew 28:20.) Behold I am with you all days, even to the end of the world.
Keep them in thy name, whom thou hast given me.[Ver. 11. Serva eos in nomine tuo, quos dedisti mihi. Some Greek manuscripts have in nomine tuo, quod dedisti mihi, o dedokas moi. Or, as St. Cyril reads, en onomati sou o dedokas moi. which is the same by a Grecism, as o dedokas.
Ut sint unum sicut et nos. St. Chrysostom says, non aequalitate, sed pro homana facultate, or quantum hominibus fas est, os anthropois dunaton. (hom. pb. p. 484.) nov. Ed. Ben.] Christ, as man, says St. Augustine, asks of his Father, to preserve those disciples whom he had given him, who were to preach the gospel to the world.
Witham
That they may be one, as we also are. These words cannot signify an equality, nor to be one in nature and substance, as the divine persons are one, but only that they may imitate, as much as they are able, that union of love and affection. See St. Chrysostom, St. Cyril, and St. Augustine on these words. (Witham)
Here Jesus Christ prays especially, that the apostles and his Church may be kept in unity of religion, and free from schism.
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While I was with them, I kept them in thy name.[Ver. 12. Cum essem, cum eis, etc. He speaks, says St. Chrysostom, as man, os anthropos dialegetai. (hom. pa. p. 480.)
In the same place, nisi filius perditionis, ei me, etc. nisi, it is not, alla, sed.
Non perdom, that is, says St. Chrysostom in the same place, quantum in me erit, non perdam ... non me impellente, vel relinguente: quod si spontè resiliant, non ex necessitate traham. ei de aph eauton apodedosi, pros anagken ouch elko. St. Augustine, Quomodo diabolus intravit in cor Judae, non intraret, nisi ille locum daret.] He still speaks, says St. Chrysostom, as man, and after a human manner, by mentioning the advantage they seemed to enjoy, as long as he conversed visibly with them on earth, not that his invisible presence should be less beneficial to them.
Witham
And none of them hath perished, except the son of perdition, the wretched Judas, whose fall was foretold in the Scriptures. (Psalm cviii.) He hath perished, that is, now is about being lost, by his own fault, says St. Chrysostom on this place. And St. Augustine on Psalm cxxxviii. How did the devil enter into the heart of Judas? he could not have entered, had not he given him place. (Witham)
Calmet
That the Scripture may be fulfilled: this does not any ways shew, that it was the will of God that Judas should be lost; but only that what happened to Judas was conformable to the prophecies, and not occasioned by them. Who will doubt, says St. Augustine, (lib. de Unit. Eccl. ch. IX.) but that Judas might, if he pleased, have abstained from betraying Christ. But God foretold it, because he foresaw clearly the future perversity of his disposition. (Calmet)
See above, (chap. 13:18.) one of the principal passages of Scripture relative to the treachery of Judas, in which the traitor's crime had been predicted.
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St. Augustine
He tells his Father the reason why the world hated them, because they were not of the world. By generation, indeed, they were of the world; but by regeneration, they were not of the world. Thus they became like to himself, being born again of that Holy Spirit, by whose all powerful operation, he took upon himself the form of a servant. But although they were not of the world, still was it necessary that they should remain in the world; therefore he continues, I ask not that thou wouldst take them out of the world. (St. Augustine, tract. 107. in Joan.)
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Witham
As thou hast sent me into the world, I also have sent them into the world. He speaks of that mission, which agreed with him, as man, and become man for the salvation of mankind, to which also the apostles, and their successors were to co-operate, as the ministers and instruments of Christ, by virtue of their mission from him. (Witham)
Glossarium
For the same intent as Christ himself was sent, were the apostles sent also: whence St. Paul says, God was in Christ reconciling the world to himself, and he has placed in us the word of reconciliation. (2 Corinthians 5:19.) (Glossarium.)
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Witham
And for them do I sanctify myself[Ver. 19. Sanctifico meipsum. Quid est hoc, says St. Augustine, (tract. 108.) nisi eos in meipso Sanctifico, quoniam membra ejus sunt? St. Chrysostom, (hom. pb. p. 484) Offero tibi Sacrificium, prosphero soi thusian. St. Cyril says the same, lib. xi. in Joan. p. 989.]. St. Augustine expounds it, I sanctify them, who are my members, in myself. The interpretation of St. Chrysostom and St. Cyril, seems preferable, that to sanctify in the style of Scriptures, is oftentimes the same as to offer up a sacrifice: so the sense here is, I sacrifice, and offer up myself on the cross for them and all mankind. (Witham)
St. Augustine
By this Christ shews, that he sanctified the apostles, by sanctifying himself; because they are the members of his body. (St. Augustine, tract. 107. in Joan.)
St. Chrysostom
Or, according to St. Chrysostom, I offer myself up to be the victim in their behalf. For victims, and whatever is dedicated to God, are called holy. He, their head, was offered up, and they also are immolated, according to that of the apostle, Romans xii. Exhibit your members a living sacrifice, holy, etc. (St. Chrysostom, hom. lxxxi. in Joan.)
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St. Chrysostom
After having prayed for his apostles in particular, he now begins to pray for all that would afterwards, by their preaching, believe in his name; (St. Augustine, tract. 109. in Joan.) and by this he likewise comforts his disciples, shewing them, that they would prove the instruments of the salvation of others. (St. Chrysostom, hom. 80. in Joan.)
Bristow
This divine prayer of Jesus Christ is a great comfort to all Christians; it is introduced in the holy Canon of the Mass, before the consecration, as here it was made just before his visible sacrifice on the cross. (Bristow)
17:21
St. Chrysostom
Christ does pray that his disciples may be one, as he and his heavenly Father are one; not that the unity may resemble the unity of persons in the divinity, by a perfect and exact likeness; but only as far as it is possible for men to imitate the perfections of God, as when he says, "Be ye merciful as your heavenly Father is merciful." (St. Chrysostom, hom. lxxxi. in Joan.)
17:22
Witham
The glory which thou gavest me, I have given to them. St. Chrysostom expounds this of the power of working miracles: St. Augustine rather understands the glory of heaven, which he had given, prepared, and designed to give them in heaven. This seems to be the sense by the 24th verse, where he says, Father, I will that where I am, they also whom thou hast given me, may be with me. (Witham)
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St. Chrysostom
I will make thy name known to them, by giving them, by means of the Holy Ghost, a perfect knowledge. For if they know Thee, they will likewise know that I am not different from Thee, but thy own well begotten Son. (St. Chrysostom, hom. lxxxi. in Joan.)
17:1
Liturgia The Gospel vpō Ascension eue.
The Father glorifieth the Sonne by raising him from death, exalting him vp to his right hand, making al creatures to bow downe at his Name, and geuing him al power and iudgement. The Sonne againe glorifieth the Father, by making his honour, which onely in a maner was in Iewrie before, now knowen to al Nations.
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3. Life euerlasting.) True knovvledge of God. Both the life of glorie in heauen, and of grace here in the Church, consisteth in the knowledge of God: that, in perfect vision: this, in faith working by charitie. for, knowledge of God without keeping his commaundements, is not true knowledge, that is to say, it is an vnprofitable knowledge. 1 Io. 2.
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Liturgia The Gospel in a Votiue Masse against Schisme.
His petition is specially to keepe the Apostles and his Church in vnitie and from Schismes.
Concordanza Io. 18, 9.
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Concordanza Ps. 40, 10. 108, 8.
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17. Sanctifie them.) The Church can not erre. Christ prayeth that the Apostles, their successors, & al that shal be of their beleefe, may be sanctified in truth. Which is as much to say, as to desire that the Church may euer haue the Spirit of truth, and be free from errour. Which praier of Christ had not been heard, if the Church might erre.
17:19
To sanctifie him self, is to sacrifice him self, by dedicating his holy body and bloud to his Father, both vpon the Crosse, and in the holy Sacramēt.
17:20
20. But for them.) The Canon of the Masse. He expresseth (and it is a great comfort) that he praieth not onely for the Apostles, but for the whole Church after them, that is, for al beleeuers. And al this profound and diuine praier is resembled in the holy Canon of the Masse before the consecration, as here it was made before his visible Sacrifice on the crosse.
17:1
Taziano il Siro † 180 d.C. The Diatessaron 47
… for thou lovedst me before [43] the foundation of the world. My righteous Father, and the world knew thee not, [44] but I know thee; and they knew that thou didst send me; and I made known unto them thy name, and will make it known to them; that the love wherewith thou lovedst me may be in them, and I shall be in them.
Tertulliano † 220 d.C. Against Praxeas 25
… Run through the whole Gospel , and you will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that “the Father, being the husbandman,” must surely have been on earth) is once more recognised by the Son as in heaven, when, “lifting up His eyes thereto,”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.23
… “You call Me Master and Lord, and you say well, for so I am.” He also distinctly announces Himself as the Son of God, when He says, “He whom the Father sanctified and sent unto the world, to Him do you say, Thou blasphemest, because I said, I am the Son of God?” and
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 3.9
… I have glorified Thee upon earth, having accomplished the work which Thou gavest Me to do. And now, O Father, glorify Me with Thine own Self with the glory which I had with Thee before the world was. I have manifested Thy Name unto the men whom Thou hast given Me
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.31
31. Then, finally, to express in words the whole Mystery, He raised His eyes to heaven, and said, Father, the hour is come: glorify Thy Son, that Thy Son may glorify Thee. Even as Thou gavest Him authority over all flesh, that, whatsoever Thou hast given Him, to them He should give eternal life
sant'Atanasio di Alessandria † 373 d.C. Defence of His Flight. (Apologia de Fuga.) 15
… when He was persecuted, He fled; and avoiding the designs of His enemies He passed by, and ‘so went through the midst of them .’ But when He had brought on that time which He Himself had appointed, at which He desired to suffer in the body for all men, He announces it to the Father, saying, ‘Father, the hour is come; glorify Thy Son
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.28
… And knowing of each the beginning and the end, He knows surely the general and common end of all. Certainly when He says in the Gospel concerning Himself in His human character, ‘Father, the hour is come, glorify Thy Son
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.9
83. How, then, you ask, is it written, “Father, the hour is come; glorify Thy Son?”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.2
37. Lastly, the whole of our passage teaches us that it is not improper in this verse to understand a reference to the sacrament of the Incarnation. For thus it is written: “Father, the hour is come, glorify Thy Son.”
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 2
… For love is of those who are like minded. And how does Paul say again “Love one another even as Christ also loved us and gave Himself for us?” And Christ Himself when He was about to be crucified said “Father, the hour has come: glorify thy Son,”
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
… and who the Father is, save the Son, and he to whomsoever the Son willeth to reveal Him.” ( Luke x. 22 .) You observe that the Father reveals the Son, and the Son the Father; so it is as to Their glory, the Son glorifies the Father, and the Father the Son; “glorify Thy Son, that the Son may glorify Thee,” and, “as I have glorified Thee.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 8
… This is transcendent honor, this is glory that surpasseth all things. If He Himself who became a servant for my sake, and “emptied” ( Philip. ii. 7 .) His glory, yet thought not Himself so truly in glory, as when He was crucified for my sake, what ought not I to endure? For hear His own words: “Father, glorify Thou Me.” (
san Giovanni Crisostomo † 407 d.C. Homilies on First Thessalonians 1
But how were they imitators of the Lord? Because He also endured many sufferings, but rejoiced. For He came to this willingly. For our sakes He emptied Himself. He was about to be spit upon, to be beaten and crucified, and He so rejoiced in suffering these things, that He said to the Father, “Glorify Me.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 22
The words are not used in this place only, but in others also; for the same Evangelist says, “They could not lay hands on Him, because His hour was not yet come” ( c. viii. 20 ); and again, “No man laid hands on Him, because His hour was not yet come” ( c. vii. 30 ); and again, “The hour is come, glorify Thy Son.” (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.4
… But if he who glorifies is greater than he whom he glorifies, let them allow that those are equal who mutually glorify each other. But it is written, also, that the Son glorifies the Father; for He says, “I have glorified Thee on the earth.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 20.7
… “Now have I known that the Lord hath saved his Christ” ( ver. 6 ). Now hath it been shown to me in prophecy, that the Lord will raise up His Christ again. “He will hear Him from His holy heaven.” He will hear Him not from earth only, where He prayed to be glorified;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 21.5
5. “He asked life; and Thou gavest Him:” He asked a resurrection, saying, “Father, glorify Thy Son;”
17:2
Taziano il Siro † 180 d.C. The Diatessaron 47
[19] This said Jesus, and lifted up his eyes unto heaven, and said, My Father, the hour [20] is come; glorify thy Son, that thy Son may glorify thee:
san Gregorio Taumaturgo † 270 d.C. Four Homilies 2
… Thence rise the rays of the light of understanding upon us. Thence spring for us the fruits of wisdom and immortality, sending forth the clear pure streams of piety. Thence come to us the brilliant splendours of the treasures of divine knowledge. “For this is life eternal, that we may know the true God, and Jesus Christ whom He hath sent.”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
IX. Fifthly, let it be alleged that it is said of Him that He receives life, judgment, inheritance of the Gentiles, or power over all flesh,
san Gregorio Nazianzeno † 389 d.C. Letters on the Apollinarian Controversy 101
… they rely on the passage, The Word was made Flesh and dwelt among us, and because of this erase the noblest part of Man (as cobblers do the thicker part of skins) that they may join together God and Flesh, it is time for them to say that God is God only of flesh, and not of souls, because it is written, “As Thou hast given Him power over all Flesh,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 80
Ver. 2 . “As Thou hast given Him power over all flesh,” “that nothing which Thou hast given Him should perish.”
sant'Agostino d'Ippona † 430 d.C. On Continence 11
… and yet we read, “The Word was made flesh.” What is to be here understood by “flesh,” but Man? “And all flesh shall see the salvation of God.” What can be understood, but all men? “Unto Thee shall all flesh come.” What is it, but all men? “Thou hast given unto Him power over all flesh.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 65.5
5. “Hearken,” he saith, “to my prayer, unto Thee every flesh shall come” ( ver. 2 ). And we have the Lord saying, that there was given to Him “power over every flesh.”
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.18
… Father’s good-will was fulfilled through His energy, and not as through an instrument or a servant, but as through His essential and hypostatic Word and Wisdom and Power, because but one action is observed in Father and Son, as for example, All things were made by Him , and He sent His Word and healed them , and That they may believe that Thou hast sent Me
17:3
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Antiochians 4
The Evangelists, too, when they declared that the one Father was “the only true God,”
Taziano il Siro † 180 d.C. The Diatessaron 47
[19] This said Jesus, and lifted up his eyes unto heaven, and said, My Father, the hour [20] is come; glorify thy Son, that thy Son may glorify thee: as thou gavest him authority [21] over all flesh, that all that thou hast given him, he might give them eternal life.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.1
2. Now to whom is it not clear, that if the Lord had known many fathers and gods, He would not have taught His disciples to know [only] one God,
Origene † 254 d.C. Origen's Commentary on the Gospel of John 2.2
… To such persons we have to say that God on the one hand is Very God (Autotheos, God of Himself); and so the Saviour says in His prayer to the Father,
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 72.17
… flatter and applaud themselves about the Father alone, without the acknowledgment of His Son, who also said, “No man cometh to the Father but by me.” But He, the same, sets forth, that it is the knowledge of the two which saves, when He says, “And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom thou hast sent.”
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 28
… Thus, when He taught what is life eternal, He embraced the sacrament of life in a large and divine brevity, saying, “And this is life eternal, that they might know Thee, the only and true God, and Jesus Christ, whom Thou hast sent.”
san Tascio Cecilio Cipriano † 258 d.C. An Address to Demetrianus 23
… Seek the Lord even late; for long ago, God, forewarning by His prophet, exhorts and says, “Seek ye the Lord, and your soul shall live.” Know God even late; for Christ at His coming admonishes and teaches this, saying, “This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.”
san Tascio Cecilio Cipriano † 258 d.C. Exhortation to Martyrdom, Addressed to Fortunatus 2
… This is the first; and the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.” And once more: “And this is life eternal, that they may know Thee, the only and true God, and Jesus Christ, whom Thou hast sent.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.2
… “And this is life eternal, that they should know Thee, the only and true God, and Jesus Christ, whom Thou hast sent. I have glorified Thee on the earth: I have finished the work which Thou gavest me to do. And now, do Thou glorify me with Thyself, with the glory which I had with Thee before the world was made.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 16
… If Christ was only man, wherefore did He lay down for us such a rule of believing as that in which He said, “And this is life eternal, that they should know Thee, the only and true God, and Jesus Christ, whom Thou hast sent?”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 26
… “And this is life eternal, that they should know Thee, the only and true God, and Jesus Christ, whom Thou hast sent. I have glorified Thee upon the earth, I have finished the work which Thou gavest me?”
Arnobio † 327 d.C. The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 2.32
32. Since these things are so, and we have been taught by the greatest teacher that souls are set not far from the gaping jaws of death; that they can, nevertheless, have their lives prolonged by the favour and kindness of the Supreme Ruler if only they try and study to know Him,—for the knowledge of Him is a kind of vital leaven
Costantino I † 337 d.C. The Oration of Constantine 12
… though had they listened, they would have gained a reward well worthy such attention, and that not for the present only, but the future life, which is indeed the only true life. For the reward of obedience to God is imperishable and everlasting life, to which they may aspire who know him,
Eusebio di Cesarea † 339 d.C. The Oration of Eusebius 12.1
… surpassing the power, not of language only, but of thought itself. Uncircumscribed by place, or body; neither in heaven, nor in ethereal space, nor in any other part of the universe; but entirely independent of all things else, he pervades the depths of unexplored and secret wisdom. The sacred oracles teach us to acknowledge him as the only true God,
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 1.29
… With this text their blasphemous reasoning connects another, And this is life eternal that they should know Thee the only true God, and Him Whom Thou didst send, Jesus Christ
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 1.30
… case of variance, that for instance between The Father is greater than I , and I and the Father are One , or between None is good save One, even God , and He that hath seen Me hath seen the Father also , or a difference so wide as that between Father, all things that are Mine are Thine, and Thine are Mine , and That they may know Thee, the only true God
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 4.8
… to the only wise God, through Jesus Christ, to Whom be glory for ever and ever . They argue also that He alone is true , for Isaiah says, They shall bless Thee, the true God , and the Lord Himself has borne witness in the Gospel, saying, And this is life eternal that they should know Thee, the only true God, and Jesus Christ Whom Thou hast sent
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.2
… None is good, save one, God . These words, they say, proclaim the Oneness of God: anything else, therefore, which shares the name of God, cannot possess the nature of God, for God is One. And from His words, This is life eternal, that they should know Thee the only true God
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.3
3. We will offer later an explanation of these texts in the words of the Gospels and Epistles themselves. But first we hold it right to remind the members of our common faith, that the knowledge of the Eternal is presented in the same confession which gives eternal life
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.28
… To escape the acknowledgment that He is the true God, the heretics plead that He said, And this is life eternal, that they should know Thee, the only true God. and Him Whom Thou didst send, even Jesus Christ
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.32
… He is to be glorified of the Father, and will glorify Him: He will use the power He has received, to give to all flesh eternal life. Then hear the crowning point, which concludes the whole series, And this is life eternal, that they should know Thee, the only true God, and Him Whom Thou didst send, even Jesus Christ
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.39
… their minds for the understanding of this belief, the Lord follows up the words, And this is eternal life, that they should know Thee, the only true God, and Him Whom Thou didst send, even Jesus Christ , with a reference to the obedience displayed in His incarnation, I have glorified Thee on the earth, I have accomplished the work which Thou gavest Me to do
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.42
… Therefore this confession is inseparable from Christ even in the humiliation of His manhood, as He says, And this is eternal life, that they should know Thee, the only true God, Him, Whom Thou didst send, even Jesus Christ
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.13
… and while the Son sits on the right of the Father, the Father is in the Son. And the Angels indeed minister ascending and descending; but concerning the Son he saith, ‘And let all the Angels of God worship Him .’ And when Angels minister, they say, ‘I am sent unto thee,’ and, ‘The Lord has commanded;’ but the Son, though He say in human fashion, ‘I am sent
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.22
… and afterwards, being Itself the Word, has ‘become flesh ,’ as John says, and after abolishing death and saving our race, still more revealed Himself and through Him His own Father, saying, ‘Grant unto them that they may know Thee the only true God, and Jesus Christ whom Thou hast sent
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.24
Chapter XXIV .— Texts Explained; Eighthly,
san Basilio † 379 d.C. The Letters 8.3
… Such is the force of the words “That they may know Thee the only true God and Jesus Christ whom thou hast sent,”
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
XIII. The eighth passage is, That they may know Thee, the only true God, and Jesus Christ Whom Thou hast sent;
san Gregorio di Nissa † 395 d.C. Against Eunomius 10.2
… so this man, having voluntarily deprived himself of the light of the truth, has become a prey to the Babylonian despot, never having learned, poor wretch, that the Gospel enjoins us to behold eternal life alike in the Father, and the Son, and the Holy Ghost, inasmuch as the Word has thus spoken concerning the Father, that to know Him is life eternal
san Gregorio di Nissa † 395 d.C. Against Eunomius 12.3
… Why so? and yet their argument is that the Godhead of the Father must be conceived to be greater and more exalted than that of the Son, because the one is called in the Gospel “true God
sant'Ambrogio † 397 d.C. On the Duties of the Clergy 2.2
5. But the sacred Scriptures say that eternal life rests on a knowledge of divine things and on the fruit of good works. The Gospel bears witness to both these statements. For the Lord Jesus spoke thus of knowledge: “This is eternal life, to know Thee, the only true God, and Jesus Christ Whom Thou hast sent.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.3
26. Let them say, then, wherein they think that there is an unlikeness in the divine operation. Since as to know the Father and the Son is life, as the Lord Himself declared, saying: “This is life eternal to know Thee the only true God, and Jesus Christ, Whom Thou hast sent,”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.pref.15
… This money must often be seen on the tables of souls, in order that by constant trading the sound of the good coins may be able to go forth into every land, by the means of which eternal life is purchased. “This is eternal life,” which Thou, Almighty Father, givest freely, that we may know “Thee the only true God, and Jesus Christ Whom Thou hast sent.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.1
18. Therefore as the Evangelist forthwith at the outset joined the Word with God the Father in his devout confession of faith, saying: “And the Word was with God;” and here too, in writing the words of the Lord: “That they may know Thee, the only true God, and Jesus Christ Whom Thou hast sent,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 1
… Wherefore also Christ saith, “The true worshippers” shall come, and that “the Father seeketh such to worship Him.” ( John iv. 23 .) But it was afterwards that He Himself with the Son was unveiled to the whole world, which Christ also spake of beforehand, and said, “that they might know Thee the only true God, and Jesus Christ Whom Thou has sent.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 7
… for He came, it is meant, “to bear witness to the truth” of the Father, and was slain. Thus not only the Father bore witness to Him, but He to the Father. “For I came,” He saith, “in my Father’s name.” ( John v. 43 .) And again, “No man hath seen God at any time.” ( John i. 18 .) And again, “That they might know Thee, the only true God.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 4
… and if He be not Co-eternal, He is after Him; and if He did not proceed from His Essence, clear it is that He was made. But if they assert, that these things were said to distinguish Him from idols, why do they not allow that it is to distinguish Him from idols that he says, “the Only True God”? (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 31
… But why speak I of a portion of doctrine? Though a man believe rightly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will avail nothing towards his salvation. Therefore when He saith, “This is life eternal, that they may know Thee the only true God” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 80
Ver. 3 . “And this is life eternal, that they might know Thee the only true God, and Jesus Christ whom Thou hast sent.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.8
… thus shalt thou say to the children of Israel, I Am hath sent me to you;” this it is which we shall contemplate when we shall live in eternity. For so it is said, “And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.13
… And what is life eternal, unless that sight which is not granted to the ungodly? “That they might know Thee,” He says, “the One true God, and Jesus Christ, whom Thou hast sent.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.18
… and that which is promised us is eternal life; and the Truth (not that which shall come to be according as our faith shall be, but that truth which is always, because in it is eternity,—the Truth then) has said, “And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent:”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 6.9
… But then what shall we do with that testimony of the Lord? For He was speaking to the Father, and had named the Father as Him to whom He was speaking, when He says, “And this is life eternal, that they may know Thee the one true God.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 14.19
… But “this is eternal life,” as the Truth tells us; “to know Thee,” He says, “the one true God, and Jesus Christ whom Thou hast sent.”
sant'Agostino d'Ippona † 430 d.C. On the Morals of the Catholic Church 25
… What can be more unjust than this, and what is more just than God? We should not then demand the reward before we deserve to get it. Here, perhaps, it is not out of place to ask what is eternal life; or rather let us hear the Bestower of it: "This," He says, "is life eternal, that they should know Thee, the true God, and Jesus Christ whom Thou hast sent."
sant'Agostino d'Ippona † 430 d.C. On Two Souls, Against the Manichæans 8
… Do you suppose then that the knowledge of God is a matter of small account or desert. For what other reward is there for us than life eternal, which is to know God? For God the Master says: "But this is life eternal, that they might know Thee the only and true God, and Jesus Christ whom thou hast sent."
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 37
… Of this life the Lord Himself speaks in these words: “This is life eternal that they may know Thee the only true God, and Jesus Christ whom Thou hast sent,”
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 41
… “When that, however, which is perfect is come, then that which is in part shall be done away,” then, what appeared to the flesh in assumed flesh shall display Itself as It is in Itself to all who love It; then, there shall be eternal life for us to know the one very God;
sant'Agostino d'Ippona † 430 d.C. A Treatise on the Spirit and the Letter 59
… for they shall obtain mercy” of God. Then, as soon as those on the left hand shall have gone into eternal fire, the righteous, too, shall go into everlasting life, because He says: “This is life eternal, that they may know Thee the only true God, and Jesus Christ whom Thou hast sent.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 77.13
… For all that we said before is nothing to that life. That we live, what is it? That we are in health, what is it? That we shall see God, is a great thing. This is life eternal; this Himself hath said, “But this is life eternal, that they may know Thee the Only True God, and Jesus Christ whom Thou hast sent.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 3
20. The same things are commanded in the Decalogue as we are commanded to observe; but the same promises are not made as to us. What is promised to us? Life eternal. “And this is life eternal, that they know Thee, the only true God, and Jesus Christ whom Thou hast sent.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 19
… He says also in another place on this wise: “These shall go away into everlasting burning” (speaking of certain on the left), “but the just into life eternal;” of which life He says in another place: “And this is eternal life, that they may know Thee the one true God, and Jesus Christ whom Thou hast sent.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John chapter21.15
… “This is life eternal, that they may know Thee the one true God, and Jesus Christ whom Thou hast sent.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 101.5
… but we know that, when He shall be manifested, we shall be like Him; for we shall see Him as He is.” That vision belongs not to this life, but to the future; and is not temporal, but eternal. “And this is life eternal,” in the words of Him who is that life, “that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 111.3
… Then shall they go away into everlasting punishment; for so shall the wicked be taken away, that he may not behold the glory of the Lord: but the righteous shall go into life eternal. And what is life eternal? “That they may know Thee, the only true God, and Jesus Christ, whom Thou hast sent” (
Giovanni Cassiano † 435 d.C. The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 4.5
… Hear the gospel of the Lord, or rather hear the Lord Himself saying of Himself: “This,” says He, “is life eternal, that they may know Thee, the only true God, and Jesus Christ whom Thou hast sent.”
papa san Leone I Magno † 461 d.C. Sermons 24
… “for the just lives by faith ,” and he who by the devil’s deception loses it, is dead though living, because as righteousness is gained by faith, so too by a true faith is eternal life gained, as says our Lord and Saviour. And this is life eternal, that they may know Thee, the only true God , and Jesus Christ, whom Thou hast sent
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 1.5
… And in Isaiah the prophet we read, For I am the first God and I am the last, and beside Me there is no God. Before Me there was not any God, nor after Me will there be any God, and beside Me there is no God . And the Lord, too, in the holy gospels speaketh these words to His Father, And this is life eternal, that they may know Thee the only true God
17:4
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Ephesians: Shorter and Longer Versions 9
… I have finished the work which, Thou gavest Me; I have manifested Thy name to men.”
Taziano il Siro † 180 d.C. The Diatessaron 47
… glorify thy Son, that thy Son may glorify thee: as thou gavest him authority [21] over all flesh, that all that thou hast given him, he might give them eternal life. And this is eternal life, that they should know that thou alone art true God, and that he [22] [Arabic, p. 179] whom thou didst send is Jesus the Messiah.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.21
… Now immortality was wanting to him, and the way to paradise. This then is what the Saviour says, ‘I glorified Thee on the earth, I perfected the work which Thou hast given Me to do
san Basilio † 379 d.C. De Spiritu Sancto 18
… The latter is twofold. “A son,” it is said, “honoureth his father, and a servant his master.” Of these two the one, the servile, is given by the creature; the other, which may be called the intimate, is fulfilled by the Spirit. For, as our Lord said of Himself, “I have glorified Thee on the earth: I have finished the work which thou gavest me to do;”
san Gregorio di Nissa † 395 d.C. On the Holy Spirit 1
… Unless a thing be itself light, how can it display the gracious gift of light? So the power to glorify could never be displayed by one who was not himself glory , and honour, and majesty, and greatness. Now the Spirit does glorify the Father and the Son. Neither does He lie Who saith, “Them that glorify Me I glorify” ; and “I have glorified Thee
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.10
… “Glorify Me, Father;” and again: “Now hath the Son of Man been glorified, and God hath been glorified in Him, and God glorifieth Him,” but the Father also is glorified through the Son and by the Son, for Truth hath said: “I have glorified Thee upon earth.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.6
… if any one thinks that the power of God is augmented by that honour, He must also believe that God the Father can receive augmentation; for He is glorified by our knowledge of Him, as is the Son: as it is written on the word of the Son: “I have glorified Thee upon the earth.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 21
… perhaps too she had some human feelings, like His brethren, when they said, “Show thyself to the world” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 80
… Christ then speaketh not of that glory which is bound up with His Essence, (for that glory, though none glorify Him, He ever possesseth in its fullness,) but of that which cometh from the service of men. And so the, “Glorify Me,” is of this kind; and that thou mayest understand that He speaketh of this manner of glory, hear what follows.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 43.14
… From this expression also the Arians sometimes revile our faith, and say, See, the Father is greater; for at all events He glorifies the Son. Heretic, hast thou not read of the Son Himself also saying that He glorifies His Father?
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 106.1
… And what He says here, “I have manifested Thy name unto the men whom Thou gavest me out of the world,” is similar to what He had said a little before, “I have glorified Thee upon the earth”, (
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 9.17
… “My God, My God, look upon Me, why hast Thou forsaken me,” and others like it. It is prayer where He says: “I have magnified Thee upon the earth, I have finished the work which Thou gavest Me to do,” and this: “And for their sakes I sanctify Myself that they also may be sanctified in the truth.”
17:5
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Tarsians 6
… and I was there with Him, forming [the world along with Him], and He rejoiced in me daily.” And how could a mere man be addressed in such words as these: “Sit Thou at My right hand?” And how, again, could such an one declare: “Before Abraham was, I am?” And, “Glorify Me with Thy glory which I had before the world was?”
Taziano il Siro † 180 d.C. The Diatessaron 47
… And this is eternal life, that they should know that thou alone art true God, and that he [22] [Arabic, p. 179] whom thou didst send is Jesus the Messiah. I glorified thee in the earth, [23] and the work which thou gavest me to do I have accomplished.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.14.1
… For not alone antecedently to Adam, but also before all creation, the Word glorified His Father, remaining in Him; and was Himself glorified by the Father, as He did Himself declare, “Father, glorify Thou Me with the glory which I had with Thee before the world was.”
sant'Ippolito † 235 d.C. On Genesis 1
… far otherwise. But rather we must understand a return and restoration to that which existed in Him at the beginning, essentially and inseparably. And it is for this reason that, when He had assumed, by divine arrangement, the lowly estate of humanity, He said, “Father, glorify me with the glory which I had,”
Origene † 254 d.C. Origen's Commentary on Matthew 13.20
… But when it is said by the Saviour in the prayer to the Father, “And, now, glorify me, O Father, with Thine own self, with the glory which I had with Thee before the world was,”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 13
… His going forth is from the end of the heaven, and His return unto the ends of it.” Because, even to the highest, “not any one hath ascended into heaven save He who came down from heaven, the Son of man who is in heaven.” Repeating this same thing, He says: “Father, glorify me with that glory wherewith I was with Thee before the world was.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 16
… But in this case He is silent about His being man, because no one doubts His being man, and with reason links Himself to God, that He might establish the formula of His divinity for those who should believe. If Christ was only man, how does He say, “And now glorify me with the glory which I had with Thee before the world was?”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 26
… “Blessed art thou, Simon Barjona, because flesh and blood hath not revealed this to thee, but my Father which is in heaven?” Or when by Christ Himself it is expressed: “Father, glorify me with that glory with which I was with Thee before the world was made?”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 2.23
… He shall have a prompt answer from the Gospels, not once or twice, but often repeated, This is My beloved Son, in Whom I am well pleased . He shall hear the words, The Father is greater than I , and I go to the Father , and Father, I thank Thee , and Glorify Me, Father
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 6.25
25. I can conceive of no man so destitute of ordinary reason as to recognise in each of the Gospels confessions by the Son of the humiliation to which He has submitted in taking a body upon Him,—as for instance His words, often repeated, Father, glorify Me
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.39
… And then, that we might know the reward of His obedience, and the secret purpose of the whole divine plan, He continued, And now, O Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 10.7
… For when God was born to be man the purpose was not that the Godhead should be lost, but that, the Godhead remaining, man should be born to be God. Thus Emmanuel is His name, which is God with us , that God might not be lowered to the level of man, but man raised to that of God. Nor, when He asks that He may be glorified
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.11
… and, as Daniel saw, myriads of myriads, and thousands of thousands were ministering unto Him? And if, as they say, He had His promotion now, how did the Son Himself make mention of that His glory before and above the world, when He said, ‘Glorify Thou Me, O Father, with the glory which I had with Thee before the world was
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.27
… as Paul says, ‘If they had known it, they would not have crucified the Lord of glory ;’ for He had that glory which He asked when He said, ‘the glory which I had with Thee before the world was
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 7.10
… But whereas God, as we have said, is in an improper sense the Father of men, of Christ alone He is the Father by nature, not by adoption: and the Father of men in time, but of Christ before all time, as He saith, And now, O Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 11.20
… Hear Him again saying, Your father Abraham rejoiced to see My day, and he saw it, and was glad . And then, when the Jews received this hardly, He says what to them was still harder, Before Abraham was, I am . And again He saith to the Father, And now, Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was
san Gregorio di Nissa † 395 d.C. On the Holy Spirit 1
… Now the Spirit does glorify the Father and the Son. Neither does He lie Who saith, “Them that glorify Me I glorify” ; and “I have glorified Thee ,” is said by our Lord to the Father; and again He says, “Glorify Thou Me with the glory which I had with Thee before the world was
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.12
98. How can it but be one kingdom, above all when the Son Himself hath said of Himself: “Then shall the righteous shine like the sun in the kingdom of My Father”? For that which is the Father’s, by fitness to His majesty, is also the Son’s, by unity in the same glory.
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.10
137. Now another objection commonly urged by them starts from the text: “This sickness is not unto death, but for the glory of God, to the end that His Son may be glorified by Him.” But not only is the Son glorified through the Father and by the Father, as it is written: “Glorify Me, Father;”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.7
92. Consider the whole of this passage, and see from what standpoint He speaks; for thou hearest Him saying: “Father, glorify Thou Me with the glory which I had with Thee before the world was.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 3
… “With the women,” it is said: for he had said that they had followed Him: “and with Mary the mother of Jesus.” ( Luke xxiii. 55 .) How then [is it said, that “that disciple”] took her to his own home” ( John xix. 26 ), at that time? But then the Lord had brought them together again, and so returned. “And with His brethren.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 80
Ver. 5 . “And now, O Father, glorify Thou Me with Thine Own Self, with the glory which I had with Thee before the world was.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 43.9
… there is one that seeketh and judgeth.” How is there “one that seeketh and judgeth”? There is the Father, who discerns and distinguishes between my glory and yours. For ye glory in the spirit of this present world. Not so do I who say to the Father, “Father, glorify Thou me with that glory which I had with Thee before the world was.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 16.5
… for where the Head is, there is the body also. For into the inheritance will I gather together their assemblies, and by the inebriation of the cup I will forget their old names. “Thou art He who will restore to Me My inheritance:” that to these too, whom I free, may be known “the glory wherein I was with Thee before the world was made.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 20.2
2. “The Lord hear Thee in the day of trouble” ( ver. 1 ). The Lord hear Thee in the day in which Thou saidst, “Father glorify Thy Son.”
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
“‘Glorify me with thine own self with the glory which I had with thee before the world was.’
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.18
Others again are for the purpose of revealing Him to us and strengthening our faith, as, And now, O Father, glorify Thou Me with the glory which I had with Thee, before the world was
17:6
Taziano il Siro † 180 d.C. The Diatessaron 47
… 179] whom thou didst send is Jesus the Messiah. I glorified thee in the earth, [23] and the work which thou gavest me to do I have accomplished. And now glorify thou me, O Father, beside thee, with that glory which I had with thee [24] before the world was.
Tertulliano † 220 d.C. Against Praxeas 17
They more readily supposed that the Father acted in the Son’s name, than that the Son acted in the Father’s; although the Lord says Himself, “I am come in my Father’s name;” and even to the Father He declares, “I have manifested Thy name unto these men;”
Tertulliano † 220 d.C. On Prayer 3
… Even Moses, who had interrogated Him on that very point, had heard a different name. To us it has been revealed in the Son, for the Son is now the Father’s new name. “I am come,” saith He, “in the Father’s name;” and again, “Father, glorify Thy name;” and more openly, “I have manifested Thy name to men.”
san Gregorio Taumaturgo † 270 d.C. Fragment from the Discourse 1
… Nor does anything new befall the persons even or the names, but these are eternal and without time. No one, however, was sufficient to know these until the Son being made flesh manifested them, saying: “Father, I have manifested Thy name to men; glorify Thou me also, that they may know me as Thy Son.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 70
… And by the “giving over,” methinks St. John means the salvation of the faithful. For when He saith, “All things are given over to Me of My Father” ( Matt. xi. 27 ), He speaketh of this kind of giving over; as also in another place He saith, “Thine they were, and Thou gavest them Me” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
How then saith He in another place, “Which Thou gavest Me out of the world; Thine they were”? (
san Girolamo † 420 d.C. Jerome's Apology for Himself Against the Books of Rufinus 2.10
… What! Through all these ages does it seem to you that there has been no one worthy of having this revealed to him? Neither patriarch, nor prophet, nor apostle, nor martyr? Were not these mysteries made clear even to yourself when you dwelt amidst princes and exiles? The Lord says in the Gospel:
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 22.23
23. “I will declare Thy name to My brethren” ( ver. 22 ). I will declare Thy name to the humble, and to My Brethren that love one another as they have been beloved by Me.
17:7
Taziano il Siro † 180 d.C. The Diatessaron 47
… And now glorify thou me, O Father, beside thee, with that glory which I had with thee [24] before the world was. I made known thy name to the men whom thou gavest me out of the world: thine they were, and thou gavest them to me; and they have kept [25, 26] thy word.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.6
… Hence it is that the Lord says, ‘All things whatsoever Thou hast given Me, I have given them,’ and again, ‘I pray for them
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 81
Ver. 7 . “Now they have known that all things whatsoever Thou hast given Me are of Thee.”
17:8
Taziano il Siro † 180 d.C. The Diatessaron 47
… And now glorify thou me, O Father, beside thee, with that glory which I had with thee [24] before the world was. I made known thy name to the men whom thou gavest me out of the world: thine they were, and thou gavest them to me; and they have kept [25, 26] thy word. Now they know that all that thou hast given me is from thee:
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 81
… nothing is alien, nothing peculiar to Me, with Thee.” (For whatever is peculiar, puts most things in the condition of being alien. “They therefore have known that all things, whatsoever I teach, are Thy doctrines and teachings.” “And whence have they learnt it?” From My words;
17:9
Taziano il Siro † 180 d.C. The Diatessaron 47
… thine they were, and thou gavest them to me; and they have kept [25, 26] thy word. Now they know that all that thou hast given me is from thee: and the sayings which thou gavest me I have given unto them; and they received them , and knew of a truth that I came forth from thee, and believed that thou didst send me. [27]
17:10
Taziano il Siro † 180 d.C. The Diatessaron 47
… and the sayings which thou gavest me I have given unto them; and they received them , and knew of a truth that I came forth from thee, and believed that thou didst send me. [27] And I ask for their sake: and my asking is not for the world, but for those whom [28] thou hast given me; for they are thine:
Origene † 254 d.C. Origen De Principiis 1.2.10
… And as no one ought to be offended, seeing God is the Father, that the Saviour is also God; so also, since the Father is called omnipotent, no one ought to be offended that the Son of God is also called omnipotent. For in this way will that saying be true which He utters to the Father, “All Mine are Thine, and Thine are Mine, and I am glorified in them.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 1.30
… Thus each case of variance, that for instance between The Father is greater than I , and I and the Father are One , or between None is good save One, even God , and He that hath seen Me hath seen the Father also , or a difference so wide as that between Father, all things that are Mine are Thine, and Thine are Mine
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 2.8
… Nor is there a portion of the Father resident in the Son, for the Son bears witness, All things that the Father hath are Mine , and again, And all things that are Mine are Thine, and Thine are Mine
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.20
… Is a mere unity of will brought forward here also? All things which the Father hath are the Son’s, and all things which the Son hath are the Father’s. For He Himself saith, And all Mine are Thine, and Thine are Mine
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 12.57
… Let me, in short, adore Thee our Father, and Thy Son together with Thee; let me win the favour of Thy Holy Spirit, Who is from Thee, through Thy Only-begotten. For I have a convincing Witness to my faith, Who says, Father, all Mine are Thine, and Thine are Mine
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.12
… for God’s Word is unalterable, and is ever in one state, not as it may happen , but as the Father is; since how is He like the Father, unless He be thus? or how is all that is the Father’s the Son’s also, if He has not the unalterableness and unchangeableness of the Father
sant'Atanasio di Alessandria † 373 d.C. On the Symbols 'Of the Essence' And 'Coessential.' 1
49. This is why He has equality with the Father by titles expressive of unity , and what is said of the Father, is said in Scripture of the Son also, all but His being called Father . For the Son Himself said, ‘All things that the Father hath are Mine’ ( John xvi. 15 ); and He says to the Father, ‘All Mine are Thine, and Thine are Mine’ (
san Basilio † 379 d.C. De Spiritu Sancto 8
… at all that comes to pass out of the glory which comes to Him from the Only Begotten, rejoicing in the Doer Himself as well as in the greatness of the deeds, and exalted by all who acknowledge Him as Father of our Lord Jesus Christ, “through whom [by whom, A.V.] are all things, and for whom are all things.” Wherefore, saith the Lord, “All mine are thine,”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 11.23
… for what things soever He doeth, these also doeth the Son likewise . And again, My Father worketh hitherto, and I work , there being no opposition in those who work. For all Mine are Thine, and Thine are Mine , saith the Lord in the Gospels
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.6
… Scripture do not see between the Father and the Son a partnership of Godhead, but unity, inasmuch as the Lord hath taught us this by His own words, when He saith, “I and the Father are one ,” and “he that hath seen Me hath seen the Father .” For if He were not of the same nature as the Father, how could He either have had in Himself that which was different
san Gregorio di Nissa † 395 d.C. Against Eunomius 10.4
… For there is no attribute of the Son which is not absolutely the Father’s. “For all Mine are Thine,” He says, “and Thine are Mine
san Gregorio di Nissa † 395 d.C. Against Eunomius 11.2
… For He saith, “There is none good but one, that is God.” Will truth then lack vigour to plead her own cause? Surely there are many means easily to convict of deception this quibble also. For He Who said this concerning the Father spake also to the Father that other word, “All Mine are Thine, and Thine are Mine, and I am glorified in them
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.7
93. But that thou mightest know the great God, even the life-giving and Almighty Son of God, He has added a proof of His majesty by saying: “And all Mine are Thine, and Thine are Mine.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 16
… Why, which among prophets ever spake on this wise? which among righteous men? which among patriarchs? None; but, “Thus saith the Lord.” But the Son not so. Because they were publishing their Master’s commands, He His Father’s. And when I say, “His Father’s,” I mean His own. “For mine,” saith He, “are thine, and thine are mine.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 2
“In the Gospel of His Son.” Having said above that it was the Father’s Gospel, here he says it is the Son’s. So indifferent is it to say the Father’s or the Son’s! For he had learnt from that blessed voice that the things of the Father are the Son’s, and the things of the Son are the Father’s. For “all Mine are Thine, and Thine are Mine.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Second Corinthians 29
… For that both He Himself raised it up and sustains it, hear Him saying, “Destroy this temple, and in three days I will raise it up.” ( John ii. 19 .) But if that which is His, this he saith to be the Father’s, be not disturbed; “For,” He saith, “all My Father’s things are Mine.” ( John xvi. 15 .) And again, “All Mine are Thine, and Thine are Mine.” (
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
The calling is from the Father, but the cause of it is the Son. He it is who hath brought about reconciliation and bestowed it as a gift, for we were not saved by works in righteousness: or I should rather say that these blessings proceed from Both; as He says, “Mine are Thine, and Thine are Mine.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 1
… But neither does it follow, that because the Father willed, the Son is excluded from the willing; nor because the Son wrought, that the Father is deprived of the working. But to the Father and the Son, all things are common. “For all Mine are Thine,” saith He, “and Thine are Mine.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 49
… It is “His,” because He spake it not as one who had been taught; and it is “not His,” because it was the doctrine of the Father. How then saith He, “All that is the Father’s is Mine, and Mine His”? (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 81
[2.] Ver. 10 . “All Mine are Thine, and Thine are Mine; and I am glorified in them.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.11
… According to the form of God, all things that the Father hath are His, and “All mine,” He says, “are Thine, and Thine are mine;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 85.3
… But the difficulty is that He said, “All things that the Father hath are Mine.” If you understand it aright, All things that the Father hath, are the Son’s; all things that the Son hath, are the Father’s. Hear Him in another place; “All Mine are Thine, and Thine are Mine.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 100.4
… and all that I have is thine),” will have our careful consideration, if the Lord so will, in connection with the passage where the Only-begotten saith to the Father, “And all mine are Thine, and Thine are mine;”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 28.9
9. “Save Thy people, and bless Thine inheritance” ( ver. 9 ). I intercede therefore, after My Flesh hath flourished again, because Thou hast said, “Desire of Me, and I will give Thee the heathen for Thine inheritance;” “Save Thy people, and bless Thine inheritance:” for “all Mine are Thine.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.12
… However, this sense hath not so great urgency, as that no other can be accepted: because the Father also may be understood as King of the virtues of His Beloved Son, to whom the Beloved Himself saith, “All Mine are Thine, and Thine Mine.”
17:11
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Ephesians: Shorter and Longer Versions 4
… so that, agreeing together in concord, and obtaining a perfect unity with God, ye may indeed be one in harmonious feeling with God the Father, and His beloved Son Jesus Christ our Lord. For, says He, “Grant unto them, Holy Father, that as I and Thou are one, they also may be one in us.”
Mathetes (A Diogneto) † fl. 130 d.C. Epistle to Diognetus 6
To sum up all in one word—what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world.
Taziano il Siro † 180 d.C. The Diatessaron 47
… and they received them , and knew of a truth that I came forth from thee, and believed that thou didst send me. [27] And I ask for their sake: and my asking is not for the world, but for those whom [28] thou hast given me; for they are thine: and all that is mine is thine, and all that is [29] thine is mine: and I am glorified in them.
Tertulliano † 220 d.C. Against Praxeas 25
… will find that He whom you believe to be the Father (described as acting for the Father, although you, for your part, forsooth, suppose that “the Father, being the husbandman,” must surely have been on earth) is once more recognised by the Son as in heaven, when, “lifting up His eyes thereto,” He commended His disciples to the safe-keeping of the Father.
Origene † 254 d.C. Origen's Commentary on Matthew 13.20
… for it was from this world that the Father gave men to the Son, in regard to whom alone the Saviour beseeches His Father, and not for the whole world of men. Moreover, also, when the Saviour says, “And I come to thee and am no longer in the world,”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 10.42
… Thus John, who especially brings out the working of spiritual causes in the Gospel, preserves this prayer of the Lord for the Apostles, which all the others passed over: how He prayed, namely, Holy Father, keep them in Thy Name.…while I was them I kept them in Thy Name: those whom Thou gavest Me I have kept
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.25
… For this is written in the Gospel according to John, and Christ desired it for us in these words, ‘Holy Father, keep through Thine own Name, those whom Thou hast given Me, that they may be one, as We are
san Basilio † 379 d.C. The Letters 189
7. The Father, the Son and the Holy Ghost alike hallow, quicken, enlighten, and comfort. No one will attribute a special and peculiar operation of hallowing to the operation of the Spirit, after hearing the Saviour in the Gospel saying to the Father about His disciples, sanctify them in Thy name.
san Gregorio di Nissa † 395 d.C. On the Holy Trinity, and of the Godhead of the Holy Spirit 1
… The Father, the Son, and the Holy Spirit alike give sanctification, and life, and light, and comfort, and all similar graces. And let no one attribute the power of sanctification in an especial sense to the Spirit, when he hears the Saviour in the Gospel saying to the Father concerning His disciples, “Father, sanctify them in Thy name
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.3
34. But who can with a good conscience deny the one Godhead of the Father and the Son, when our Lord, to complete His teaching for His disciples, said: “That they may be one, even as we also are one.”
san Giovanni Crisostomo † 407 d.C. Against Marcionists and Manichæans 3
… if at least the Father desires Him to be crucified, but He Himself does not desire it. And yet we everywhere behold Him desiring and purposing the same things as the Father. For when He says “grant to them, as I and Thou are one that they also may be one in us,”
san Giovanni Crisostomo † 407 d.C. Commentary on Galatians 1
… Wherefore He saith to the Father, “And these are in the world, and I come to Thee; I pray not that Thou shouldest take them from the world, but that Thou shouldest keep them from the evil,” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 4
… But if this come to pass, he says, even though absent, I am able to rejoice. “If,” that is, “I hear that ye stand fast in one spirit, with one soul.” This is what above all things unites believers, and maintains love unbroken, “that they may be one.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 78
… of what I should have taught, of those things shall He also speak. Do not suppose His words are other than Mine, for those words are Mine, and confirm My opinion. For One is the will of the Father, and of the Son, and of the Holy Ghost.” Thus also He willeth us to be, when He saith, “That they may be one, as Thou and I are One.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 81
Ver. 11 . “And now I am no more in the world, but these are in the world.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 19
What is, “not forsaking the assembling of ourselves together”? ( 1 Cor. vii. 29 .) He knew that much strength arises from being together and assembling together. “For where two or three” (it is said) “are gathered together in My name, there am I in the midst of them” ( Matt. xviii. 20 ); and again, “That they may be One, as we” also are (
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 6.3
… But if there are more things than one of the same nature, and they differ in sentiment, they are not one, and that so far as they differ in sentiment. For if the disciples were already one by the fact of being men, He would not say, “That they may be one, as we are one,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 110.1
… as Thou, Father, [art] in me, and I in Thee, that they also may be one in us.” And a little above, while still praying for the disciples alone who were then with Him, He said, “Holy Father, keep in Thine own name those whom Thou hast given me, that they may be one, as we are” (
17:12
Taziano il Siro † 180 d.C. The Diatessaron 47
… for they are thine: and all that is mine is thine, and all that is [29] thine is mine: and I am glorified in them. And now I am not in the world, and they are in the world, and I come to thee. My holy Father, keep them in thy [30] name which thou hast given unto me, that they may be one, as we are.
sant'Ireneo di Lione † 202 d.C. Against Heresies 2.20.5
… otherwise a different person would not have been chosen to fill his place. Besides, the Lord also declared regarding him, “Woe to the man by whom the Son of man shall be betrayed;” and, “It were better for him if he had never been born;” and he was called the “son of perdition”
san Gregorio di Nissa † 395 d.C. Against Eunomius 3.6
… He who contends on behalf of our adversaries will perhaps say that the name of “Son,” or “product of generation,” does not by any means establish the fact of kindred in nature. For in Scripture the term “child of wrath ” is used, and “son of perdition
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 81
Ver. 12 . “While I was with them in the world, I kept them in Thy Name.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 83
… Who then restrained them? No other than that Power which cast them backward. And so the Evangelist, to show that it did not come to pass through their intention, but by the power and decree of Him whom they had seized, has added, “That the saying might be fulfilled which He spake,” that “not one, &c.” (
san Girolamo † 420 d.C. Against the Pelagians 2
xvii. 12 . I kept them—they did not keep themselves.
sant'Agostino d'Ippona † 430 d.C. Letters of St. Augustin 169.4
… and, on the other hand, because not one perishes for whom Christ died,
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.8
… and he departed, and went and hanged himself.’ The traitor perished by the rope: he left the rope for others like himself, of whom the Lord Christ cried aloud to the Father, ‘Father, those that Thou gavest me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled.’
sant'Agostino d'Ippona † 430 d.C. A Treatise on Rebuke and Grace 20
… because they who are truly children are foreknown and predestinated as conformed to the image of His Son, and are called according to His purpose, so as to be elected. For the son of promise does not perish, but the son of perdition.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 106.2
… yet we are impelled the more to understand Him as uttering them only of those who were at that time His disciples, by what He says shortly afterwards: “While I was with them, I kept them in Thy name: those that Thou gavest me I have kept, and none of them is lost, but the son of perdition; that the Scripture might be fulfilled” (
17:13
Taziano il Siro † 180 d.C. The Diatessaron 47
… My holy Father, keep them in thy [30] name which thou hast given unto me, that they may be one, as we are. When I was with them in the world, I kept them in thy name: and I kept those whom thou gavest unto me: and no man of them hath perished, but the son of perdition; that [31] the scripture might be fulfilled.
Origene † 254 d.C. Origen's Commentary on Matthew 13.20
… Moreover, also, when the Saviour says, “And I come to thee and am no longer in the world,” He speaks of the terrestrial world; for it is not to be supposed that He spoke things contradictory when He said, “And I come to thee, and I am no longer in the world,” and “I am in the world.” But also in this, “And these things I speak in the world,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 81
… As though He had said, “Since Thou callest Me to Thyself, place these in safety; for I come to Thee.” “What sayest Thou? Art Thou not able to keep them?” “Yea, I am able.” “Wherefore then speakest Thou thus?” “That they may have My joy fulfilled” (
17:14
Taziano il Siro † 180 d.C. The Diatessaron 47
… When I was with them in the world, I kept them in thy name: and I kept those whom thou gavest unto me: and no man of them hath perished, but the son of perdition; that [31] the scripture might be fulfilled. Now I come to thee: and this I say in the world, [32] that my joy may be complete in them.
Tertulliano † 220 d.C. On Prayer 12
Nor merely from anger, but altogether from all perturbation of mind, ought the exercise of prayer to be free, uttered from a spirit such as the Spirit unto whom it is sent. For a defiled spirit cannot be acknowledged by a holy Spirit, nor a sad by a joyful,
Origene † 254 d.C. Origen's Commentary on Matthew 13.20
… And this is clearly indicated also by the words, “And the world hated them, because they are not of the world.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.1
… Let us visit our Lord in the persons of the sick, that He may invite us to stand at His right hand. Let us hate ourselves and love Christ, as He loved us and gave Himself up for our sakes. Let us honour the spirit of Christ, that we may receive grace from Him. Let us be strangers to the world,
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.3
… For the Lord said: “If ye love Me, keep My commandments, and I will ask the Father and He shall give you another Paraclete, that He may abide with you for ever, even the Spirit of Truth, Whom the world cannot receive, because it seeth Him not, neither knoweth Him, but ye know Him, for He is with you, and in you.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 83
… but that which is above is sufficient for itself, needing nothing. From this the heretics taking occasion say, that He is different from the Creator. What then, when it saith, “He came to His own”? ( c. i. 11 .) What, when Himself saith, “They are not of this world, as I am not of this world”? (
17:15
Taziano il Siro † 180 d.C. The Diatessaron 47
… and no man of them hath perished, but the son of perdition; that [31] the scripture might be fulfilled. Now I come to thee: and this I say in the world, [32] that my joy may be complete in them. I have given them thy word; and the world [33] hated them, because they were not of the world, as I was not of the world.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
Ver. 15 . “I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil.”
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 1.11
… According to the form of God, all things that the Father hath are His,
17:16
Taziano il Siro † 180 d.C. The Diatessaron 47
… Now I come to thee: and this I say in the world, [32] that my joy may be complete in them. I have given them thy word; and the world [33] hated them, because they were not of the world, as I was not of the world. And I ask not this, that thou take them from the world, but that thou keep them from the [34, 35] evil one.
sant'Ireneo di Lione † 202 d.C. Against Heresies 1.6.4
… And that they may persuade the thoughtless to believe this, they are in the habit of using these very words, “Whosoever being in this world does not so love a woman as to obtain possession of her, is not of the truth, nor shall attain to the truth. But whosoever being of
Origene † 254 d.C. Origen De Principiis 2.3.6
… “For the fashion of this world will pass away.” Our Lord and Saviour also points out a certain other world besides this visible one, which it would indeed be difficult to describe and make known. He says, “I am not of this world.”
Origene † 254 d.C. Origen's Commentary on Matthew 13.21
… and there is to them no occasion of stumbling.” But if any one seems to be called a disciple, but yet is of the world, because of his loving the world, and the things therein,—I mean, the life in the place round about the earth, and the property in it, or the possessions, or any form of wealth whatsoever,—so that the saying, “they are not of the world,”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 22
“World-rulers” he calls them, not as having the mastery over the world, but the Scripture is wont to call wicked practices “the world,” as, for example, where Christ saith, “They are not of this world, even as I am not of the world.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
Ver. 16 . “They are not of the world, even as I am not of the world.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 115.2
… For what is His kingdom, save those who believe in Him, to whom He says, “Ye are not of the world, even as I am not of the world”? And yet He wished them to be in the world: on that very account saying of them to the Father, “I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 3.7
… “For I am a sojourner upon the earth,” and “a stranger as all my fathers were;” so that we may in accordance with the Lord’s word be made like those of whom the Lord speaks to His Father in the gospel as follows: “They are not of the world, as I am not of the world,”
17:17
Taziano il Siro † 180 d.C. The Diatessaron 47
… and this I say in the world, [32] that my joy may be complete in them. I have given them thy word; and the world [33] hated them, because they were not of the world, as I was not of the world. And I ask not this, that thou take them from the world, but that thou keep them from the [34, 35] evil one. They were not of the world, as I was not of the world.
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.4
25. For as the Father sanctifies, so, too, the Son sanctifies, and the Holy Spirit sanctifies. The Father sanctifies according to that which is written: “The God of peace sanctify you, and may your spirit, soul, and body be preserved entire without blame in the day of our Lord Jesus Christ.” And elsewhere the Son says: “Father, sanctify them in the truth.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
… How then doth He now ask it from the Father?” That thou mayest again learn their equality of Honor. For right doctrines asserted concerning God sanctify the soul. And if He saith that they are sanctified by the word, marvel not. And to show that He speaketh of doctrines, He addeth,
sant'Agostino d'Ippona † 430 d.C. The Confessions 4.9
… None loseth Thee but he who leaveth Thee. And he who leaveth Thee, whither goeth he, or whither fleeth he, but from Thee well pleased to Thee angry? For where doth not he find Thy law in his own punishment? “And Thy law is the truth,”
17:18
Taziano il Siro † 180 d.C. The Diatessaron 47
… I have given them thy word; and the world [33] hated them, because they were not of the world, as I was not of the world. And I ask not this, that thou take them from the world, but that thou keep them from the [34, 35] evil one. They were not of the world, as I was not of the world. O Father, sanctify [36] them in thy truth: for thy word is truth.
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.12
… And signifying this the Lord Himself hath said by His own mouth in the Gospel according to John, ‘I have sent them into the world, and for their sakes do I sanctify Myself, that they may be sanctified in the truth
17:19
Taziano il Siro † 180 d.C. The Diatessaron 47
… And I ask not this, that thou take them from the world, but that thou keep them from the [34, 35] evil one. They were not of the world, as I was not of the world. O Father, sanctify [36] them in thy truth: for thy word is truth. And as thou didst send me into the world, I [37] [Arabic, p. 180] also send them into the world.
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.9
… “This bread which I will give is My flesh.” This is He Who came down from heaven, this is He Whom the Father hath sanctified and sent into this world. Even the letter itself teaches us that not the Godhead but the flesh needed sanctification, for the Lord Himself said, “And I sanctify Myself for them,”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 38
… iii. 13 .) and again, “having put off from himself principalities and powers, He made a show of them openly, triumphing over them;” ( Col. ii. 15 .) and ten thousand other sayings to show what happened at His death in the body, and because of our sins. Yea, and Christ Himself saith, “for your sakes I sanctify Myself
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
Ver. 19 . “And for their sakes I sanctify Myself, that they also might be sanctified in the truth.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 17
And what is [the meaning of] “He bare the sins”? Just as in the Oblation we bear up our sins and say, “Whether we have sinned voluntarily or involuntarily, do Thou forgive,” that is, we make mention of them first, and then ask for their forgiveness. So also was it done here. Where has Christ done this? Hear Himself saying, “And for their sakes I sanctify
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 2.5
… For the same Lord says both; “Say ye of Him,” He says, “whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said, I am the Son of God;” while in another place He says, “And for their sake I sanctify myself.”
17:20
Taziano il Siro † 180 d.C. The Diatessaron 47
… They were not of the world, as I was not of the world. O Father, sanctify [36] them in thy truth: for thy word is truth. And as thou didst send me into the world, I [37] [Arabic, p. 180] also send them into the world. And for their sake I sanctify myself, that they [38] also may be sanctified in the truth.
Origene † 254 d.C. Origen De Principiis 1.6.2
… “I do not pray for these alone, but for all who shall believe on Me through their word: that they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us;”
san Tascio Cecilio Cipriano † 258 d.C. On the Lord's Prayer 30
… But I have prayed for thee, that thy faith fail not.” And subsequently He beseeches the Father for all, saying, “Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 1.28
… plea that in such passages as, And the multitude of them that believed were one soul and heart , and again, He that planteth and He that watereth are one , and Neither for these only do I pray, but for them also that shall believe on Me through their word, that they may all be one, even as Thou, Father, art in Me, and I in Thee, that they also may be in Us
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.5
… Or again, they quote the prayer of our Lord for the salvation of the nations who should believe in Him: Neither for these only do I pray, but for them also that shall believe on Me through their Word; that they all may be one; even as Thou, Father, art in Me, and I in Thee, that they also may be in Us
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.25
… And the glory which Thou gavest Me I have given them, that they may be one, even as We are one; I in them, and Thou in Me, that they may be made perfect in one, and that the world may know that Thou didst send Me
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
Ver. 20 . “Neither pray I for these alone, but for them also who shall believe.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 16
And a testament is of this character: It makes some heirs, and some disinherited. So in this case also: “I will that where I am,” Christ says, “they also may be.” ( John xvii. 24 .) And again of the disinherited, hear Him saying, “I pray not for” all, “but for them that believe on Me through their word.” (
san Girolamo † 420 d.C. Against Jovinianus 2.10
… John and James, because they asked more than the others, did not obtain it; and yet their dignity is not diminished, because they were equal to the rest of the apostles. “Know ye not that your bodies are a temple of the Holy Ghost?” A temple , He says, not temples , in order to show that God dwells in all alike.
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.8
… “Neither pray I for these alone,” He says, “but for them also which shall believe on me through their word; that they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent me. And the glory which Thou gavest me I have given them; that they may be one, even as we are one.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 48.13
… For to them He spake, and signified us when He spake, “Lo, I am with you alway, even to the end of the world.” Were they then to be here alway, even to the end of the world? Also He said, “Neither pray I for these alone, but for them also which shall believe on Me through their word.”
papa san Leone I Magno † 461 d.C. Sermons 72
… for His faithful ones, when on the very threshhold of His Passion he interceded not only for His Apostles and disciples but also for the whole Church, saying, “But not for these only I pray, but for those also who shall believe on Me through their word, that they all may be one, as Thou also, Father, art in Me, and I in Thee, that they also may be one in us
17:21
Taziano il Siro † 180 d.C. The Diatessaron 47
… O Father, sanctify [36] them in thy truth: for thy word is truth. And as thou didst send me into the world, I [37] [Arabic, p. 180] also send them into the world. And for their sake I sanctify myself, that they [38] also may be sanctified in the truth. Neither for these alone do I ask, but for [39] the sake of them that believe in me through their word;
Origene † 254 d.C. Origen De Principiis 3.6.1
… and as Thou and I are one, they also may be one in Us.” In which the divine likeness itself already appears to advance, if we may so express ourselves, and from being merely similar, to become the same, because undoubtedly in the consummation or end God is “all and in all.” And with reference to this, it is made a question by some
Origene † 254 d.C. Origen's Commentary on the Gospel of John 1.24
… Those who incline to this argument may appeal to those texts of Scripture which say the most exalted things about men, and to the fact that the Gospel is addressed directly to men; not so much is said about the creation, or, as we understand it, about the world. We read,
Origene † 254 d.C. Origen's Commentary on Matthew 13.20
… not the world of heaven and earth and them that are therein, all compacted together but the men on the earth along with us. And the saying, “They are not of the world,”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 74.3
… “For, lo,” it says, “they that are far from Thee shall perish.” But such shall undergo the judgment of God according to their desert, as depart from His words who prays to the Father for unity, and says, “Father, grant that, as Thou and I are one, so they also may be one in us.”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.10
… not be acknowledged in them the unity and like essence of deity, but only a oneness arising from mutual love and an agreement of wills—these heretics, I say, have brought forward an instance of that unity, as we have shewn above, even from the words of our Lord, That they all may be one, as Thou Father art in Me, and I in Thee, that they also may be in Us
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.12
… for our Lord has left us in no doubt as to our belief by asserting throughout the whole of the discourse which follows the nature of this complete unity. For the next words are these, That the world may believe that Thou didst send Me
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.18
… Therefore, when He made His promise to the saints, He thus spoke; ‘I and the Father will come, and make Our abode in him;’ and again, ‘that, as I and Thou are One, so they may be one in Us.’ And the grace given is one, given from the Father in the Son, as Paul writes in every Epistle, ‘Grace unto you, and peace from God our Father and the Lord Jesus Christ
san Basilio † 379 d.C. The Letters 8.7
… Do not, I beg you, have in mind times and seasons of sense but certain distinctions of knowledge made by the sun apprehended by mental perception. For our Lord’s prayer must be carried out. It is Jesus Who prayed “Grant that they may be one in us as I and Thou are one, Father.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 4.3
… We shall be, the Father and the Son [already] are, one; we shall be one by grace, the Son is so by substance. Again, unity by conjunction is one thing, unity by nature another. Finally, observe what it is that Scripture hath already recorded: “That they may all be one, as Thou, Father, art in Me, and I in Thee.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.7
… “Verily, verily, I say unto thee, today shalt thou be with Me in paradise.” This is the glory before the world was. But He used the word “world” instead “men,” as also thou hast it: “Lo! the whole world goeth after Him;” and again “That the world may know that Thou hast sent Me.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.12
146. Jesus therefore came to this earth to receive for Himself a kingdom from us, to whom He says: “The kingdom of God is within you.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 33
… to hold fast to the truth when many are drawing him away, this makes the proved man. What then? Is this why offences come? I am not speaking as if God were the author of them: God forbid! but I mean, that even out of their wickedness He works good to us: it was never His wish that they should arise: “Grant to them,” He saith, “that they may be one” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 27
… or rather for this first. For Christ also insists upon this upon all possible grounds, and when addressing His Father he said, “By this shall all men know that Thou hast sent Me, if they be one.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 39
… Hast Thou a will different from that of the Father? Yet in another place He saith, “As I and Thou are One,” (speaking of will and unanimity,) “grant to these also that they may be one in Us” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
Ver. 21 . “That they all may be one, as Thou, Father, art in Me and I in Thee.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 3
… And that it is so, hear what Christ Himself saith, discoursing with His disciples, “By this shall all men know that ye are My disciples.” ( John xiii. 35 .) And showing how, He mentioned not the miracles, but what? “If ye have love one with another.” And again He saith to the Father, “Hereby shall they know that Thou hast sent Me, if they be one.” (
Tirannio Rufino † 411 d.C. The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.41
… But certainly it is possible that there is a deeper meaning, namely, that in the consummation of the world, all things are to be restored to their primitive condition, and that then we shall all be made one body, and formed anew into the perfect man, and that thus the Saviour’s Prayer will be fulfilled in us,
san Girolamo † 420 d.C. The Letters of St. Jerome 124.10
… “that the final state will be an incorporeal one is rendered credible by the words of our Saviour’s prayer: ‘as thou, Father, art in me and I in thee, that they also may be one in us.’
sant'Agostino d'Ippona † 430 d.C. The Confessions 10.43
69. How hast Thou loved us, O good Father, who sparedst not Thine only Son, but deliveredst Him up for us wicked ones!
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 2.6
“So great is the ignorance and mental darkness of those whom we have mentioned, that they are unable to see the light of truth. They cannot comprehend the meaning of the words: ‘ that they may be one in us
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 7.40
… Since then it is the See of one, and one See, over which by Divine authority three bishops now preside, whatever good I hear of you, this I impute to myself. If you believe anything good of me, impute this to your merits, since we are one in Him Who says, That they all may be one, as Thou, Father, art in me, and I in thee that they also may be one in us (
17:22
Taziano il Siro † 180 d.C. The Diatessaron 47
… And for their sake I sanctify myself, that they [38] also may be sanctified in the truth. Neither for these alone do I ask, but for [39] the sake of them that believe in me through their word; that they may be all one; as thou art in me, and I in thee, and so they also shall be one in us: that the world [40] may believe that thou didst send me.
sant'Ippolito † 235 d.C. Against the Heresy of One Noetus 7
… He has Himself made this clear, when He spake to His Father concerning the disciples, “The glory which Thou gavest me I have given them; that they may be one, even as we are one: I in them, and Thou in me, that they may be made perfect in one; that the world may know that Thou hast sent me.”
Origene † 254 d.C. Origen De Principiis 1.6.2
… “I do not pray for these alone, but for all who shall believe on Me through their word: that they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us;” and again, when He says: “That they may be one, even as We are one; I in them, and Thou in Me, that they may be made perfect in one.”
Origene † 254 d.C. Origen Against Celsus 8.12
… But they pay excessive reverence to one who has but lately appeared among men, and they think it no offence against God if they worship also His servant.” To this we reply, that if Celsus had known that saying, “I and My Father are one,” and the words used in prayer by the Son of God, “As Thou and I are one,”
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.12
… For the next words are these, That the world may believe that Thou didst send Me . Thus the world is to believe that the Son has been sent by the Father because all who shall believe in Him will be one in the Father and the Son. And how they will be so we are soon told,— And the glory which Thou hast given Me I have given unto them
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 8.13
13. Now our Lord has not left the minds of His faithful followers in doubt, but has explained the manner in which His nature operates, saying, That they may be one, as We are one: I in them and Thou in Me, that they may be perfected in one
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.12
… For, when He is now said to be anointed in a human respect, we it is who in Him are anointed; since also when He is baptized, we it is who in Him are baptized. But on all these things the Saviour throws much light, when He says to the Father, ‘And the glory which Thou gavest Me, I have given to them, that they may be one, even as We are one
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.3
… For although there be gods so-called, would you reckon Christ amongst them which are called gods, but are not, seeing that eternity is of His Essence, and that beside Him there is none other that is good and true God, forasmuch as God is in Him;
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
Ver. 22 . “And the glory which Thou gavest Me, I have given them.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 1.4
… And the same John is also the only one who has recorded that witness which the Lord gave concerning Himself, when He said: “He that hath seen me, hath seen the Father also;” and, “I am in the Father, and the Father is in me;” “that they may be one, even as we are one;”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 53.4
… but that ye be perfected in the same mind, and in the same knowledge.” And in another place, “That ye be of one mind, thinking one thing, doing nothing through strife or vainglory.” And the Lord prays to the Father touching them that are His: “that they may be one even as We are One.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 10.7
… “that they all may be one as we are one, I in them and Thou in Me, that they also may be made perfect in one;” and again: “Father, those whom Thou hast given Me, I will that where I am, they may also be with Me.”
17:23
Taziano il Siro † 180 d.C. The Diatessaron 47
… Neither for these alone do I ask, but for [39] the sake of them that believe in me through their word; that they may be all one; as thou art in me, and I in thee, and so they also shall be one in us: that the world [40] may believe that thou didst send me. And the glory which thou hast given unto [41] me I have given unto them;
san Gregorio di Nissa † 395 d.C. Against Eunomius 1-2.34
… Not so. That which is not in every respect the same, cannot be ‘one’ with him whose nature thus varies from it. Accordingly, a man becomes ‘one’ with another, when in will, as our Lord says, they are ‘perfected into one
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.7
88. There are some, O Emperor Augustus, who in their desire to deny the unity of the divine Substance, strive to make little of the love of the Father and the Son, because it is written: “Thou hast loved them, as Thou hast loved Me.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 32
… unto them, I know you not.” And when He was about to be crucified, He called His disciples, and said unto them, “By this shall all men know that ye are my disciples,” not “if ye cast out devils,” but “if ye have love one to another.” And again, “Hereby shall all men know that Thou hast sent me;” not “if these men raise the dead,” but, “if they be one.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
Ver. 23 . “I in them, and Thou in Me.”
san Girolamo † 420 d.C. Against Jovinianus 2.10
… For the essence of the human soul and the essence of God are not the same, as the Manichæans constantly assert. But, says our Lord:
sant'Agostino d'Ippona † 430 d.C. On the Holy Trinity 4.9
… And then He goes on thus to intimate the truth itself, that He is the Mediator, through whom we are reconciled to God, by saying, “I in them, and Thou in me, that they may be made perfect in one.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.20
… “For in Him dwelleth all the fulness of the Godhead,” not in a shadow, as in the temple made by king Solomon, but “bodily,” that is, solidly and truly.…“For there is One God, and One Mediator of God and men, the Man Christ Jesus,” Mountain of mountains, as Saint of saints. Whence He saith, “I in them and Thou in Me.”
17:24
Taziano il Siro † 180 d.C. The Diatessaron 47
… that the world [40] may believe that thou didst send me. And the glory which thou hast given unto [41] me I have given unto them; that they may be one, as we are one; I in them, and thou in me, that they may be perfect into one; and that the world may know that [42] thou didst send me, and that I loved them, as thou lovedst me.
sant'Ireneo di Lione † 202 d.C. Against Heresies 4.14.1
… Wherefore also did the Lord say to His disciples, “Ye have not chosen Me, but I have chosen you;” indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him. And again, “I will, that where I am, there they also may be, that they may behold My glory;”
Origene † 254 d.C. Origen De Principiis 2.3.5
… But here the authority of holy Scripture moves me, which says, “For an age and more.” Now this word “more” undoubtedly means something greater than an age; and see if that expression of the Saviour, “I will that where I am, these also may be with Me; and as I and Thou are one, these also may be one in Us,”
Origene † 254 d.C. Origen De Principiis 2.11.6
… in each of which he will first see clearly what is done there, and in the second place, will discover the reason why things are so done: and thus he will in order pass through all gradations, following Him who hath passed into the heavens, Jesus the Son of God, who said, “I will that where I am, these may be also.”
Origene † 254 d.C. Origen De Principiis 3.6.1
… The Lord Himself, in the Gospel, not only declares that these same results are future, but that they are to be brought about by His own intercession, He Himself deigning to obtain them from the Father for His disciples, saying, “Father, I will that where I am, these also may be with Me; and as Thou and I are one, they also may be one in Us.”
san Tascio Cecilio Cipriano † 258 d.C. On the Mortality 22
… the Lord also promises that we shall be such, when, that we may be with Him, and that we may live with Him in eternal mansions, and may rejoice in heavenly kingdoms, He prays the Father for us, saying, “Father, I will that they also whom Thou hast given me be with me where I am, and may see the glory which Thou hast given me before the world was made.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 3.59
… Where, O death, is thy sting? Where, O death, is thy striving?” Also in the Gospel according to John: “Father, I will that those whom Thou hast given me be with me where I shall be, and may see my glory which Thou hast given me before the foundation of the world.”
Arnobio † 327 d.C. The Seven Books of Arnobius Against the Heathen. (Adversus Gentes.) 2.1
… Did He ever, puffed up with haughty arrogance, inflict at random injuries and insults, without any distinction of persons? (B) And if He was not worthy that you should listen to and believe Him, yet He should not have been despised by you even on this account, that He showed to you things concerning your salvation, that He prepared for you a path
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.50
… Hear now, whether the will of the Son is discordant with the Father’s, when He says, Father, those whom Thou hast given Me, I will that where I am they also may be with Me
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 9.74
… He does the Father’s will, not His own, and by the will of Him that sent Me , He means His Father. But that He Himself wills the same, is unmistakeably declared in the words, Father, those whom Thou hast given Me, I will, that, where I am, they also may be with Me
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 60
… the Flesh, but we separate the Body, and worship Him alone.’ Why, the blessed Stephen saw in the heavens the Lord standing on [God’s] right hand , while the Angels said to the disciples, ‘He shall so come in like manner as ye beheld Him going into heaven :’ and the Lord Himself says, addressing the Father, ‘I will that where I am, they also may be with Me
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 11.20
… And again He saith to the Father, And now, Father, glorify Thou Me with Thine own self, with the glory which I had with Thee before the world was . He says plainly, “before the world was, I had the glory which is with Thee.” And again when He says, For Thou lovedst Me before the foundation of the world
sant'Ambrogio † 397 d.C. On the Holy Spirit 2.8
… or does our state avail more than the grace of the Spirit, so that we can be with Christ and the Holy Spirit cannot? And when Christ wills to be with us, as He Himself said: “Father, I will that they whom Thou hast given Me be with Me where I am,”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.9
82. What now is the meaning of the words “seeketh his own glory”? That is, not a glory in which the Father has no part—for indeed the Word of God is His glory. Again, our Lord saith: “that they may see My glory.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 2.13
119. Now let the Manichæan have his word. “I hold that the devil is the creator of our flesh.” The Lord will answer him: “What, then, doest thou in the heavenly places? Depart, go thy way to thy creator. ‘My will is that they be with Me, whom my Father hath given Me.’
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.6
85. And I do not come to this conclusion of my own mind, but because of the utterances of our Lord’s own mouth. For the Lord Himself later on, in commending the apostles to the Father, says: “Father, I will that they also whom Thou hast given Me be with Me where I am.”
sant'Ambrogio † 397 d.C. Concerning Virgins 2.2
… “She has been faithful to her espousal, to my Son; she has kept her bridal couch with spotless modesty.” How shall the Lord Himself commend them to His Father, repeating again those words of His: “Holy Father, these are they whom I have kept for Thee, on whom the Son of Man leant His head and rested; I ask that where I am there they may be with Me.”
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 1
… And He, then, it is that shall bestow upon us all those rewards hereafter. He is the very Judge that shall say, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” ( Mat. xxv. 34 .) And again, “I will that where I am they will also be with Me.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 2
… xv. 25 .), when there shall be nothing opposed, when the just shall behold all those blessed things, which “eye hath not seen, nor ear heard, and which hath not entered into the heart of man.” ( 1 Cor. ii. 9 .) “For I will” says our Saviour, “that they also may be with Me, where I am, that they may behold My glory, which Thou hast given Me.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 1 Timothy 3
… Let us desist then from things that are injurious and ruinous to our salvation, that we may obtain those blessings which as His friends we may obtain. For Christ says, “I will that where I am, there My disciples may be also, that they may behold My glory” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 12
… For our Lord Jesus Christ came, not only that we might behold His glory here, but also that which shall be. For therefore He saith, “I will that these also be with Me where I am, that they may behold My glory.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 50
These words were spoken indeed to the Jews, but fear there is lest they be suited to us also, that “where He is” we “cannot come” on account of our life being full of sins. For concerning the disciples He saith, “I will that they also be with Me where I am” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
Ver. 24 . “Father,” He saith, “I will that they also whom Thou hast given Me, be with Me where I am.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 16
And a testament is of this character: It makes some heirs, and some disinherited. So in this case also: “I will that where I am,” Christ says, “they also may be.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 17
And may we all make both it and also the other energies of the soul, such as Christ desires, that being made worthy of the Head who is set over us, we may depart thither where He wishes. For He saith, “I will that where I am, they also may be with Me, that they may behold My glory.” (
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 85.5
5. Therefore let the Son do the works of Him That sent Him, and the Father also do the works of the Son. “At all events,” you say, “the Father wills, the Son executes.” Lo, I show, that the Son willeth, and the Father executeth. Do you say, “where dost thou show this?” I show it at once. “Father, I will.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 31.9
… And that ye may know that this was not said to cause despair, He said something of the same kind also to His disciples: “Whither I go ye cannot come.” Yet while praying in their behalf, He said, “Father, I will that where I am they also may be with me.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 64.2
… And where, then, is the place of which He is going to say a little after in this same discourse, “Father, I will that they also be with me where I am”?
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 68.37
… in order that there may come to pass in Her that which the Bridegroom Himself saith, who hath passed hence from this world to the Father, “I will that where I am, these also may be with Me:”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 9.17
… “And for their sakes I sanctify Myself that they also may be sanctified in the truth.” It is intercession when He says: “Father, those Whom Thou hast given me, I will that they also may be with Me that they may see My glory which Thou hast given Me;” or at any rate when He says: “Father, forgive them for they know not what they do.”
17:25
Taziano il Siro † 180 d.C. The Diatessaron 47
… and that the world may know that [42] thou didst send me, and that I loved them, as thou lovedst me. Father, and those whom thou hast given me, I wish that, where I am, they may be with me also; that they may behold my glory, which thou hast given me: for thou lovedst me before [43] the foundation of the world.
Origene † 254 d.C. Origen De Principiis 2.5.4
… Finally, in the Gospel according to John, our Lord Himself, when praying to the Father, says, “O just Father, the world hath not known Thee.”
san Basilio † 379 d.C. De Spiritu Sancto 22
… For what our Lord says of the Father as being above and beyond human conception, and what He says of the Son, this same language He uses also of the Holy Ghost. “O righteous Father,” He says, “the world hath not known Thee,”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 6.16
16. For Cerinthus made havoc of the Church , and Menander , and Carpocrates , Ebionites also, and Marcion , that mouthpiece of ungodliness. For he who proclaimed different gods, one the Good, the other the Just, contradicts the Son when He says, O righteous Father
san Gregorio di Nissa † 395 d.C. Against Eunomius 3.2
… It is universally admitted that the name of “proverb,” in its scriptural use, is not applied with regard to the evident sense, but is used with a view to some hidden meaning, as the Gospel thus gives the name of “proverbs
sant'Ambrogio † 397 d.C. Concerning Virgins 2.2
… I ask that where I am there they may be with Me.” And if they ought to benefit not themselves only, who lived not for themselves alone, one virgin may redeem her parents, another her brothers. “Holy Father, the world hath not known Me, but these have known Me, and have willed not to know the world.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
Ver. 25 . “O righteous Father, the world hath not known Thee.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.3
… “O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent me. And I have declared unto them Thy name, and will declare it; that the love wherewith Thou hast loved me may be in them, and I in them.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 95.1
… but now they have no cloak for their sin”? And that no one may take it to his head to say that this applied properly to the Jews, and not to the world, did He not say in another place, “If ye were of the world, the world would love his own”? Did He not reprove it of righteousness, when He said, “O righteous Father, the world hath not known Thee”?
17:26
Taziano il Siro † 180 d.C. The Diatessaron 47
… that they may behold my glory, which thou hast given me: for thou lovedst me before [43] the foundation of the world. My righteous Father, and the world knew thee not, [44] but I know thee; and they knew that thou didst send me; and I made known unto them thy name, and will make it known to them;
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 82
Ver. 26 . “And I have declared unto them Thy Name, and will declare it.”
Giovanni Cassiano † 435 d.C. The Conferences of John Cassian 10.7
For then will be perfectly fulfilled in our case that prayer of our Saviour in which He prayed for His disciples to the Father saying “that the love wherewith Thou lovedst Me may be in them and they in us;” and again: “that they all may be one as Thou, Father, in Me and I in Thee, that they also may be one in us,”
17:1
san Giovanni Crisostomo † 407 d.C. Hom. lxxx
After having said, In the world ye shall have tribulation, our Lord turns from admonition to prayer; thus teaching us in our tribulations to abandon all other things, and flee to God.
san Beda † 735 d.C.
These things spake Jesus, those things that He had said at the supper, partly sitting as far as the words, Arise, let us go hence; (c. 14:31.) and thence standing, up to the end of the hymn which now commences, And lifted up His eyes and said, Father, the hour is come; glorify Thy Son.
san Giovanni Crisostomo † 407 d.C. Hom. lxxx. 1
He lifted up His eyes to heaven to teach us intentness in our prayers: that we should stand with uplifted eyes, not of the body only, but of the mind.
sant'Agostino † 430 d.C. Tr. civ
Our Lord, in the form of a servant, could have prayed in silence had He pleased; but He remembered that He had not only to pray, but to teach. For not only His discourse, but His prayer also, was for His disciples’ edification, yea and for ours who read the same. Father, the hour is come, shews that all time, and every thing that He did or suffered to be done, was at His disposing, Who is not subject to time. Not that we must suppose that this hour came by any fatal necessity, but rather by God’s ordering. Away with the notion, that the stars could doom to death the Creator of the stars.
sant'Ilario † 367 d.C. iii. Tr. c. 10
He doth not say that the day, or the time, but that the hour is come. An hour contains a portion of a day. What was this hour? He was now to be spit upon, scourged, crucified. But the Father glorifies the Son. The sun failed in his course, and with him all the other elements felt that death. The earth trembled under the weight of our Lord hanging on the Cross, and testified that it had not power to hold within it Him who was dying. The Centurion proclaimed, Truly this was the Son of God. (Matt. 27:54) The event answered the prediction. Our Lord had said, Glorify Thy Son, testifying that He was not the Son in name only, but properly the Son. Thy Son, He saith. Many of us are sons of God; but not such is the Son. For He is the proper, true Son by nature, not by adoption, in truth, not in name, by birth, not by creation. Therefore after His glorifying, to the manifestation of the truth there succeeded confession. The Centurion confesses Him to be the true Son of God, that so none of His believers might doubt what one of His persecutors could not deny.
sant'Agostino † 430 d.C. Tr. civ
But if He was glorified by His Passion, how much more by His Resurrection? For His Passion rather shewed His humility than His glory. So we must understand, Father, the hour is come, glorify Thy Son, to mean, the hour is come for sowing the seed, humility; defer not the fruit, glory.
sant'Ilario † 367 d.C. iii. de. Trin
But perhaps this proves weakness in the Son; His waiting to be glorified by one superior to Himself. And who does not confess that the Father is superior, seeing that He Himself saith, The Father is greater than I? But beware lest the honour of the Father impair the glory of the Son. It follows: That Thy Son also may glorify Thee. So then the Son is not weak, inasmuch as He gives back in His turn glory for the glory which He receives. This petition for glory to be given and repaid, shews the same divinity to be in both.
sant'Agostino † 430 d.C. Tr. cv
But it is justly asked, how the Son can glorify the Father, when the eternal glory of the Father never experienced abasement in the form of man, and in respect of its own Divine perfection, does not admit of being added to. But among men this glory was less when God was only known in Judæa; and therefore the Son glorified the Father, when the Gospel of Christ spread the knowledge of the Father among the Gentiles. Glorify Thy Son, that Thy Son also may glorify Thee; i. e. Raise Me from the dead, that by Me Thou mayest be known to the whole world. Then He unfolds further the manner in which the Son glorifies the Father; As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. All flesh signifies all mankind, the part being put for the whole. And this power which is given to Christ by the Father over all flesh, must be understood with reference to His human nature.
sant'Ilario † 367 d.C. iii. de Trin
For being made flesh Himself, He was about to restore eternal life to frail, corporeal, and mortal man.
sant'Ilario † 367 d.C. ix. de Trin. 31
If Christ be God, not begotten, but unbegotten, then let this receiving be thought weakness. But not if His receiving of power signifies His begetting, in which He received what He is. This gift cannot be counted for weakness. For the Father is such in that He gives; the Son remains God in that He hath received the power of giving eternal life.
san Giovanni Crisostomo † 407 d.C. Hom. lxxx
He saith, Thou hast given Him power over all flesh, to shew that His preaching extended not to the Jews only, but to the whole world. But what is all flesh? For all did not believe? So far as lay with Him, all did. If they did not attend to His words, it was not His fault who spoke, but theirs who did not receive.
sant'Agostino † 430 d.C. Tr. cv. 2
He saith, As Thou hast given Him power over all flesh, so the Son may glorify Thee, i. e. make Thee known to all flesh which Thou hast given Him; for Thou hast so given it to Him, that He should give eternal life to as many as Thou hast given Him.
sant'Ilario † 367 d.C. iii. de Tr. c. 14
And in what eternal life is, He then shews: And this is life eternal, that they might know Thee, the only true God. To know the only true God is life, but this alone does not constitute life. What else then is added? And Jesus Christ whom Thou hast sent.
sant'Ilario † 367 d.C. iv. de Tr. c. 9
The Arians hold, that as the Father is the only true, only just, only wise God, the Son hath no communion of these attributes; for that which is proper to one, cannot be partaken of by another. And as these are as they think in the Father alone, and not in the Son, they necessarily consider the Son a false and vain God.
sant'Ilario † 367 d.C. v. de Tr. 3
But it must be clear to every one that the reality of any thing is evidenced by its power. For that is true wheat, which when rising with grain and fenced with ears, and shaken out by the winnowing machine, and ground into corn, and baked into bread, and taken for food, fulfils the nature and function of bread. I ask then wherein the truth of Divinity is wanting to the Son, Who hath the nature and virtue of Divinity. For He so made use of the virtue of His nature, as to cause to be things which were not, and to do every thing which seemed good to Him.
sant'Ilario † 367 d.C. ix. de Trin
Because He says, Thee the only, does He separate Himself from communion and unity with God? He doth separate Himself, but that He adds immediately, And Jesus Christ Whom Thou hast sent. For the Catholic faith confesses Christ to be true God, in that it confesses the Father to be the only true God; for natural birth did not introduce any change of nature into the Only-Begotten God.
sant'Agostino † 430 d.C. vi. de Tr. c. 9
Dismissing then the Arians, let us see if we are forced to confess, that by the words, That they may know Thee to be the only true God, He means us to understand that the Father only is the true God, in such sense as that only the Three together, Father, Son, and Holy Ghost, are to be called God? Does our Lord’s testimony authorize us to say that the Father is the only true God, the Son the only true God, and the Holy Ghost the only true God, and at the same time, that the Father, Son, and Holy Ghost together, i. e. the Trinity, are not three Gods, but onea true God?
sant'Agostino † 430 d.C. Tr. c. 5
Or is not the order of the words, That they may know Thee and Jesus Christ, Whom Thou hast sent, to be the only true God? the Holy Spirit being necessarily understood, because the Spirit is only the love of the Father and the Son, consubstantial with both. If then the Son so glorifies Thee as Thou hast given Him power over all flesh, and Thou hast given Him the power, that He should give eternal life to as many as Thou hast given Him, and, This is life eternal, to know Thee, it follows that He glorifies Thee by making Thee known to all whom Thou hast given Him. Moreover, if the knowledge of God is life eternal, the more advance we make in this knowledge, the more we make in life eternal. But in life eternal we shall never die. Where then there is no death, there will then be perfect knowledge of God; there will God be most glorified1, because His glory will be greatest. Glory was defined among the ancients to be fame accompanied with praise. But if man is praised in dependence on what is said of him, how will God be praised when He shall be seen? as in the Psalm, Blessed are they who dwell in Thy house: they will be alway praising Thee. (Ps. 83:4) There will be praise of God without end, where will be full knowledge of God. There then shall be heard the everlasting praise of God, for there will there be full knowledge of God, and therefore full glorifying of Him.
sant'Agostino † 430 d.C. i. de Trin. c. viii
What He said to His servant Moses, I am that I am; (Exod. 3) this we shall contemplate in the life eternal.
sant'Agostino † 430 d.C. iv. de Trin. c. xviii
For when sight has made our faith truth, then eternity shall take possession of and displace our mortality.
sant'Agostino † 430 d.C. Tr. cv
But God is first glorified here, when He is proclaimed, made known to, and believed in, by men: I have glorified Thee on the earth.
sant'Ilario † 367 d.C. iii. de Trin
This new glory with which our Lord had glorified the Father, does not imply any advancement2 in Godhead, but refers to the honour received from those who are converted from ignorance to knowledge.
san Giovanni Crisostomo † 407 d.C.
He says, on the earth; for He had been glorified in heaven, both in respect of the glory of His own nature, and of the adoration of the Angels. The glory therefore here spoken of is not that which belongeth to His substance, but that which pertaineth to the worship of man: wherefore it follows, I have finished the work which Thou gavest Me to do.
sant'Agostino † 430 d.C. Tr. cv
Not Thou commandest Me, but, Thou gavest Me, implying evidently grace. For what hath human nature, even in the Only-Begotten, what it hath not received? But how had He finished the work which had been given Him to do, when there yet remained His passion to undergo? He says He has finished it, i. e. He knows for certain that He will.
san Giovanni Crisostomo † 407 d.C. Hom. lxxx
Or, I have finished, i. e. He had done all His own part, or had done the chief of it, that standing for the whole; (for the root of good was planted:) or He connects Himself with the future, as if it were already present.
sant'Ilario † 367 d.C. ix. de Trin
After which, that we may understand the reward of His obedience, and the mystery of the whole dispensation, He adds, And now glorify Me with the glory with Thine own Self, with the glory which I had with Thee before the world was.
sant'Agostino † 430 d.C. Tr. cv. 5
He had said above, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee: the order of which words shews that the Son was first to be glorified by the Father, that the Father might be glorified by the Son. But now He says, I have glorified Thee; and now glorify Me; as if He had first glorified the Father, and then asked to be glorified by Him. We must understand that the first is the order in which one was to succeed the other, but that He afterwards uses a past tense, to express a thing future; the meaning being, I will glorify Thee on the earth, by finishing the work Thou hast given Me to do: and now, Father, glorify Me, which is quite the same sentence with the first one, except that He adds here the mode in which He is to be glorified; with the glory which I had before the world was, with Thee. The order of the words is, The glory which I had with Thee before the world was. This has been taken by some to mean, that the human nature which was assumed by the Word, would be changed into the Word, that man would be changed into God, or, to speak more correctly, be lost in God. For no one would say that the Word of God would by that change be doubled, or even made at all greater. But we avoid this error, if we take the glory which He had with the Father before the world was, to be the glory which He predestined for Him on earth: (for if we believe Him to be the Son of man, we need not be afraid to say that He was predestinated.) This predestined time of His being glorified, He now saw was arrived, that He might now receive what had been aforetime predestined, He prayed accordingly: And now, Father, glorify Me, &c. i. e. that glory which I had with Thee by Thy predestination, it is now time that I should have at Thy right hand.
sant'Ilario † 367 d.C. iii. de Trin
Or He prayed that that which was mortal, might receive the glory immortal, that the corruption of the flesh might be transformed and absorbed into the incorruption of the Spirit.
Il testo latino
Chrysostomus in Ioannem
Quia dixerat dominus: in mundo pressuram habebitis, post admonitionem in orationem convertitur, erudiens nos in tribulationibus, omnia dimittentes, ad Deum refugere; unde dicitur haec locutus est Iesus
Beda
Illa intelligi debent quae in coena locutus est, quaedam quidem sedendo usque ibi: surgite, eamus hinc; deinde stando usque ad hymni finem, cuius hoc est initium: et sublevatis oculis in caelum dixit: pater, venit hora: clarifica filium tuum
Chrysostomus
Propter hoc in caelum oculos elevavit ut nos doceret extensionem quae est in orationibus, ut stantes sursum aspiciamus, non oculis carnis solum, sed et mentis
Augustinus in Ioannem
Poterat autem dominus in forma servi, si hoc opus esset, orare silentio; sed ita se patri exhiberi voluit precatorem ut meminisset nostrum se esse doctorem. Proinde non solum ad ipsos sermocinatio, sed etiam pro ipsis ad patrem oratio, discipulorum est aedificatio: profecto et nostrum, qui fueramus conscripta lecturi. Hoc autem quod ait pater, venit hora, ostendit omne tempus, et quid et quando faceret, vel fieri sineret, ab illo dispositum qui tempori subditus non est. Non autem credatur haec hora fato urgente venisse, sed Deo potius ordinante: absit enim ut sidera mori cogerent siderum conditorem
Hilarius de Trin
Non diem autem, non tempus, sed horam venisse dicit. In hora diei portio est: et quae erat haec hora? Iam nunc conspuendus, flagellandus, crucifigendus erat: sed clarificat pater filium. Sol de cursu operis defecit, et interitum suum cum eo reliqua mundi elementa senserunt; ad onus domini in cruce pendentis terra tremuit, et eum qui moriturus erat se contestata est non capere. Proclamat centurio: vere filius Dei erat iste; praedictioni consentit effectus. Dominus dixerat clarifica filium tuum. Non solum nomine contestatus est esse se filium, sed et proprietate qua dicitur tuum: multi enim nos filii Dei, sed non talis hic filius: hic enim proprius et verus est filius origine, non adoptione; veritate, non nuncupatione; nativitate, non creatione. Ergo post clarificationem eius, veritatem confessio secuta est: nam verum Dei filium centurio confitetur, ne quis credentium ambigeret quod aliquis persequentium non negasset
Augustinus in Ioannem
Sed si passione clarificatus dicitur, quanto magis resurrectione? Nam in passione magis eius humilitas quam claritas commendatur. Quod ergo ait: pater, venit hora, clarifica filium tuum, sic intelligendum est tamquam dixerit: venit hora seminandae humilitatis: fructum non differas claritatis
Hilarius de Trin
Sed forte infirmus reperietur filius dum clarificationem potioris expectat. Et quis non patrem potiorem confitebitur, cum ipse dicat: pater maior me est? Sed cavendum est ne apud imperitos gloriam filii honor patris infirmet; nam sequitur ut filius tuus clarificet te. Non ergo infirmus est filius, vicem clarificationis ipse, cum clarificandus sit, redditurus. Ergo expostulatio clarificationis dandae vicissimque reddendae, eamdem in utroque ostendit divinitatis virtutem
Augustinus
Merito autem quaeritur quomodo patrem clarificaverit filius, cum sempiterna claritas patris nec diminuta fuerit in forma humana, nec augeri potuerit in sua perfectione divina. Sed apud homines minor erat, quando in Iudaea tantummodo Deus notus erat; quia vero per Evangelium Christi factum est ut pater innotesceret gentibus, patrem clarificavit et filius. Dicit ergo clarifica filium tuum, ut filius tuus clarificet te; ac si dicat: resuscita me, ut innotescas toti orbi per me. Deinde magis pandens quomodo clarificet patrem filius, subiungit sicut dedisti ei potestatem omnis carnis, ut omne quod dedisti ei, det eis vitam aeternam. Omnem carnem dixit omnem hominem, a parte totum significans. Hoc autem quod potestas Christo a patre data est omnis carnis, secundum hominem intelligendum est
Hilarius de Trin
Caro enim factus ipse vitae aeternitatem erat caducis et corporeis et mortalibus redditurus. Vel acceptio potestatis sola est significatio nativitatis, in qua accepit id quod est. Non est infirmitati datio deputanda, cum in eo significetur pater esse quod dederit, et in eo filius Deus maneat quod vitae aeternae dandae sumpserit potestatem
Chrysostomus in Ioannem
Dicit autem dedisti ei potestatem omnis carnis: ut ostendat quod non ad Iudaeos solos sua praedicatio, sed ad totum orbem terrarum extenditur. Sed quid est quod dicit omnis carnis? Non enim utique omnes crediderunt. Et quidem quantum ex eo est, omnes crediderunt; si vero non attendebant his quae dicebantur, non eius qui dicebat, est criminatio, sed eorum qui non susceperunt
Augustinus in Ioannem
Dicit ergo sicut dedisti ei potestatem omnis carnis, ita te glorificet filius, idest notum te faciat omni carni quam dedisti ei; sic enim dedisti, ut omne quod dedisti ei, det eis vitam aeternam
Hilarius de Trin
Sed in quo tandem aeternitatis vita est, ostendit cum subdit haec est autem vita aeterna, ut cognoscant te solum verum Deum. Vita est verum Deum nosse; sed solum hoc non facit vitam: quid ergo connectitur? Et quem misisti Iesum Christum
Hilarius de Trin
Dum autem Ariani intelligunt solum patrem verum Deum, solum iustum, solum sapientem, a communione horum, secundum hos, filius separatur. Soli enim, ut aiunt, propria non participantur ab altero; quae si in patre solo, et non in filio existimabuntur, necesse est ut filius Deus falsus et insipiens esse credatur. Nulli autem dubium est veritatem ex natura et ex virtute naturae esse: verum enim triticum est quod spica structum, et aristis vallatum, et folliculis excussum, et in far comminutum, et in panem coctum, et in cibum sumptum reddit ex se et naturam panis et munus. Quaero ergo in quo filio veritas Dei desit, cui non desit Dei nec natura nec virtus. Naturae enim suae virtute usus est, ut essent quae non erant, et fierent quae placerent. An forte quod ait te solum, communionem atque unitatem suam a Deo separat? Separat sane, si non ad id quod ait te solum verum Deum, continue subiecit et quem misisti Iesum Christum. Per id enim Ecclesiae fides Christum verum Deum confessa est, quod solum verum Deum confessa patrem sit: non enim unigenito Deo naturae demutationem naturalis nativitas intulit
Augustinus de Trin
Videndum est ergo an intelligere cogamur, cum dictum est patri ut cognoscant te solum verum Deum, tamquam hoc insinuare voluerit, quia et solus pater Deus verus est, ne non nisi ipsa tria simul, patrem et filium et spiritum sanctum, intelligeremus esse Deum. Nunc ergo ex domini testimonio et patrem solum verum Deum dicimus, et filium solum Deum verum, et spiritum sanctum solum verum Deum; et simul patrem et filium et spiritum, idest simul ipsam Trinitatem, non tres veros deos, sed unum verum Deum
Augustinus
Vel ordo verborum est: ut te, et quem misisti Iesum Christum, cognoscant solum verum Deum; consequenter enim et spiritus sanctus intelligitur, quia spiritus est patris et filii, tamquam caritas consubstantialis amborum. Sic igitur filius glorificat te, ut omnibus quos dedisti ei, te cognitum faciat. Porro si cognitio mei est vita aeterna, tanto magis in vita aeterna, quanto magis in hac cognitione proficimus. Non autem moriemur in vita aeterna. Tunc ergo Dei cognitio perfecta erit quando nulla mors erit: summa tunc Dei clarificatio, quia summa gloria. A veteribus autem gloria definita est frequens de aliquo fama cum laude. At si homo laudatur cum famae creditur, quomodo Deus laudabitur quando ipse videbitur? Propter quod scriptum est: beati qui habitant in domo tua, in saecula saeculorum laudabunt te. Ibi erit Dei sine fine laudatio, ubi erit Dei plena cognitio, et ideo clarificatio
Augustinus de Trin
Quod dixerit famulo suo Moysi: ego sum qui sum, hoc contemplabimur cum vivemus in aeternum
Augustinus de Trin
Cum enim fides nostra videndo fiat veritas, tunc mortalitatem nostram commutatam tenebit aeternitas
Augustinus in Ioannem
Sed prius hic clarificatur Deus cum annuntiatus hominibus innotescit, et per fidem credentibus praedicatur; propter quod dicit ego te clarificavi super terram
Hilarius de Trin
Haec quidem clarificationis vicissitudo non pertinet ad divinitatis profectum, sed ad honorem qui ex cognitione ignorantium suscipiebatur
Chrysostomus
Unde bene dixit super terram: in caelo enim glorificatus fuerat, et in natura gloriam habens, et ab Angelis adoratus. Non igitur de illa gloria ait quae substantiae eius est, sed de ea quae ad culturam hominum pertinet; unde subdit opus consummavi quod dedisti mihi ut facerem
Augustinus
Non ait: iussisti, sed dedisti: ubi commendatur evidens gratia: quid enim habet quod non accepit, etiam in unigenito, humana natura? Sed quomodo consummavit opus quod accepit ut faciat, cum restet adhuc passionis experimentum, nisi consummasse se dicat quod se consummaturum certissime novit?
Chrysostomus
Vel dicit consummavi; quasi, ea quae ex parte mea sunt omnia feci; aut quia, cum id quod maximum est factum est, dici potest totum iam factum esse. Radix enim bonorum submissa erat, quam omnino debebat sequi fructus: et quia his quae futura erant, ipse iam aderat et copulabatur
Hilarius de Trin
Post quae, ut meritum obedientiae et sacramentum totius dispensationis intelligeremus, adiecit et nunc clarifica me tu, pater, apud temetipsum
Augustinus
Supra dixerat: pater, venit hora, clarifica filium tuum, ut filius tuus clarificet te; in quo verborum ordine ostenderat, prius a patre clarificandum filium, ut patrem clarificaret filius; modo autem dixit ego te clarificavi, et nunc clarifica me; tamquam prior ipse patrem clarificaverit, a quo deinde ut clarificetur exposcit. Ergo intelligendum est utroque verbo superius usum eo ordine quo futurum erat; modo vero usum fuisse verbo praeteriti temporis de re futura, velut si dixisset: ego te clarificabo super terram, opus consummando quod dedisti mihi ut faciam, et nunc clarifica me tu, pater: quae est omnino eadem sententia, nisi quod hic additur clarificationis modus, cum subdit claritate quam habui, priusquam mundus fieret, apud te. Ordo verborum est: quam habui apud te, priusquam mundus esset. Hoc quidam sic intelligendum putaverunt tamquam natura humana quae suscepta est a verbo, converteretur in verbum, et homo mutaretur in Deum; immo, si diligentius cogitemus, homo periret in Deo. Non enim quisquam ex ista mutatione hominis, vel duplicari Dei verbum dicturus est, vel augeri; sed quisquis Dei filium praedestinatum negat, hunc eumdem filium hominis negat. Cum ergo videret illius praedestinatae suae glorificationis venisse tempus, ut et nunc fieret in redditione quod fuerat in praedestinatione iam factum, oravit dicens et nunc clarifica me tu, pater, etc.: idest, illam claritatem quam habui apud te praedestinatione tua, tempus est ut apud te habeam etiam vivens in dextera tua
Hilarius de Trin
Vel orabat ut id quod ex tempore erat, gloriam eius quae sine tempore est claritatis acciperet, ut in Dei virtutem et spiritus incorruptionem transformata carnis corruptio absorberetur
17:6
san Giovanni Crisostomo † 407 d.C. Hom. lxxxi
Having said, I have finished My work, He shews what kind of work it was, viz. that He should make known the name of God: I have manifested Thy name unto the men which Thou gavest Me out of the world.
sant'Agostino † 430 d.C. Tr. cvi
If He speaks of the disciples only with whom He supped, this has nothing to do with that glorifying of which He spoke above, wherewith the Son glorified the Father; for what glory is it to be known to twelve or eleven men? But if by the men which were given to Him out of the world, He means all those who should believe in Him afterwards, this is without doubt the glory wherewith the Son glorifies the Father; and, I have manifested Thy name, is the same as what He said before, I have glorified Thee; the past being put for the future both there and here. But what follows shews that He is speaking here of those who were already His disciples, not of all who should afterwards believe on Him. At the beginning of His prayer then our Lord is speaking of all believers, all to whom He should make known the Father, thereby glorifying Him: for after saying, that Thy Son also may glorify Thee, in shewing how that was to be done, He says, As Thou hast given Him power over all flesh. Now let us hear what He says to the disciples: I have manifested Thy name to the men which Thou gavest Me out of the world. Had they not known the name of God then, when they were Jews? We read in the Psalms, In Jewry is God known; His name is great in Israel. (Ps. 76:1) I have manifested Thy name, then, must be understood not of the name of God, but of the Father’s name, which name could not be manifested without the manifestation of the Son. For God’s name, as the God of the whole creation, could not have been entirely unknown to any nation. As the Maker then of the world, He was known among all nations, even before the spread of the Gospel. In Jewry He was known as a God, Who was not to be worshipped with the false gods: but as the Father of that Christ, by whom He took away the sins of the world, His name was unknown; which name Christ now manifesteth to those whom the Father had given Him out of the world. But how did He manifest it, when the hour had not come of which He said above, The hour cometh, when I shall no more speak unto you in proverbs. We must understand the past to be put for the future.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxi
That He was the Son of the Father, Christ had already manifested to them by words and deeds.
sant'Agostino † 430 d.C. Tr. cvi
Which Thou hast given Me out of the world: i. e. who were not of the world. But this they were by regeneration, not by nature. What is meant by, Thine they were, and Thou gavest them Me? Had ever the Father any thing without the Son? God forbid. But the Son of God had that sometimes, which He had not as Son of man; for He had the universe with His Father, while He was still in His mother’s womb. Wherefore by saying, They were Thine, the Son of God does not separate Himself from the Father; but only attributes all His power to Him, from whom He is, and hath the same. And Thou gavest them Me, then, means that He had received as man the power to have them; nay, that He Himself had given them to Himself, i. e. Christ as God with the Father, to Christ as man not with the Father. His purpose here is to shew His unanimity with the Father, and how that it was the Father’s pleasure that they should believe in Him.
san Beda † 735 d.C.
And they have kept Thy word. He calls Himself the Word of the Father, because the Father by Him created all things, and because He contains in Himself all words: as if to say, They have committed Me to memory so well, that they never will forget Me. Or, They have kept Thy word, i. e. in that they have believed in Me: as it follows, Now they have known that all things whatsoever Thou hast given Me, are of Thee. Some read, Now I have known, &c. But this cannot be correct. For how could the Son be ignorant of what was the Father’s? It is the disciples He is speaking of; as if to say, They have learnt that there is nothing in Me alien from Thee, and that whatever I teach cometh from Thee.
sant'Agostino † 430 d.C. Tr. cvi
The Father gave Him all things, when having all things He begat Him.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxi
And whence have they learned? From My words, wherein I taught them that I came forth from Thee. For this was what He has been labouring to shew throughout the whole of the Gospel: For I have given unto them the words which Thou gavest Me, and they have received them.
sant'Agostino † 430 d.C. Tr. cvi. c. 6
i. e. have understood and remembered them. For then is a word received, when the mind apprehends it; as it follows, And have known surely that I came out from Thee. And that none might imagine that that knowledge was one of sight, not of faith, He adds, And they hare believed (surely, is understood) that Thou didst send Me. What they believed surely, was what they knew surely; for, I came out from Thee, is the same with, Thou didst send Me. They believed surely, i. e. not as He said above they believed1, but surely, i. e. as they were about to believe firmly, steadily, unwaveringly: never any more to be scattered to their own, and leave Christ. The disciples as yet were not such as He describes them to be in the past tense, meaning such as they were to be when they had received the Holy Ghost. The question how the Father gave those words to the Son, is easier to solve, if we suppose Him to have received them from the Father as Son of man. But if we understand it to be as the Begotten of the Father, let there be no time supposed previous to His having them, as if He once existed without them: for whatever God the Father gave God the Son, He gave in begetting.
Il testo latino
Chrysostomus in Ioannem
Quia dixerat opus consummavi, manifestat quale opus: ut scilicet nomen Dei manifestaret; unde dicitur manifestavi nomen tuum hominibus quos dedisti mihi de mundo
Augustinus in Ioannem
Quod si de his tantum dicit discipulis cum quibus coenavit, non pertinet hoc ad illam clarificationem de qua superius loquebatur, qua filius clarificat patrem: quanta est enim gloria duodecim vel undecim innotescere potuisse mortalibus? Si autem quod ait manifestavi nomen tuum hominibus quos dedisti mihi de mundo, omnes intelligi voluit qui in eum fuerant credituri, est plane ista clarificatio qua filius clarificat patrem: et tale est quod ait manifestavi nomen tuum, quale illud quod supra dixerat: ego te clarificavi, pro tempore futuro et illic et hic praeteritum ponens. Sed de his qui iam erant discipuli, non de omnibus qui in illum fuerant credituri, eum hoc dixisse, ea quae sequuntur credibilius demonstrant. Ab ipso ergo orationis suae exordio omnes suos dominus volebat intelligi, quibus notum faciendo patrem, clarificat eum. Cum enim dixisset: filius tuus clarificet te, mox quemadmodum id fieret demonstravit dicens: sicut dedisti ei potestatem omnis carnis. Iam nunc quid de illis a quibus tunc audiebatur discipulis suis dicat, audiamus: manifestavi nomen tuum hominibus quos dedisti mihi de mundo. Non ergo Dei nomen noverant, cum essent Iudaei; et ubi est quod legitur: notus in Iudaea Deus, et in Israel magnum nomen eius? Ergo intelligendum est: manifestavi nomen tuum hominibus istis, quos dedisti mihi de mundo, qui me audiunt haec dicentem, non illud nomen tuum quod vocaris Deus, sed illud quod vocaris pater meus; quod nomen manifestari sine ipsius filii manifestatione non possit: nam quod Deus dicitur universae creaturae, etiam omnibus gentibus antequam in Christum crederent non omnimode esse potuit hoc nomen incognitum. In hoc ergo quod fecit hunc mundum, et antequam imbuerentur in fide Christi, notus in omnibus gentibus Deus; in hoc autem quod non est cum diis falsis colendus, notus in Iudaea Deus; in hoc vero quod pater est huius Christi, per quem tollit peccatum mundi, hoc nomen eius prius occultum, nunc manifestavit eis quos dedit ei pater ipse de mundo. Sed quomodo manifestavit, si nondum venit hora de qua superius dixerat, quod veniet hora cum iam non in proverbiis loquar vobis? Proinde intelligendum est pro tempore futuro praeteritum positum
Chrysostomus
Vel quod ipsum Christum filium habeat, manifestaverat eis iam et verbis et rebus
Augustinus
Per hoc autem quod dicit dedisti mihi de mundo, dictum est de illis quod non essent de mundo; sed hoc eis regeneratio praestitit, non generatio. Quid est autem quod sequitur: tui erant, et mihi eos dedisti? An aliquando habuit pater aliquid sine filio? Absit. Verumtamen habuit aliquid aliquando Dei filius, quod nondum habuit idem ipse hominis filius, qui nondum erat homo factus ex matre: quapropter quod dixit tui erant, non inde se separavit Dei filius; sed solet ei tribuere omne quod potest a quo est ipse qui potest. Quod itaque ait et mihi eos dedisti, secundum hominem se accepisse hanc potestatem ut eos haberet ostendit; et etiam ipse sibi eos dedit, hoc est cum patre Deus Christus homini Christo; quod cum patre non est. Hoc autem dixit, ut ostendat eam quam ad patrem unanimitatem, et quoniam placet patri ut filio credant; unde sequitur et sermonem tuum servaverunt
Beda
Sermonem patris semetipsum appellat, quia per ipsum pater omnia condidit, et in se continet omnes sermones; ac si diceret: memoriae me commendaverunt, ut nunquam obliviscantur. Vel dicit: et sermonem tuum servaverunt, in eo scilicet quod mihi crediderunt; unde sequitur et nunc cognoverunt quia omnia quae dedisti mihi, abs te sunt. Quidam autem dicunt hanc esse litteram: nunc cognovi quia omnia quae dedisti mihi, abs te sunt: sed hi non habent rationem. Quomodo enim poterat ignorare filius quae sunt patris? Sed de discipulis dictum est; quasi dicat: didicerunt quod nihil est in me alienum extra te, et quod quaecumque doceo, tua sunt
Augustinus
Simul autem pater dedit ei omnia cum genuit qui habet omnia
Chrysostomus
Et unde didicerunt? Ex verbis meis, quibus docebam eos quoniam a te exivi: hoc enim per totum studebat ostendere Evangelium; unde sequitur quia verba quae dedisti mihi, dedi eis; et ipsi acceperunt
Augustinus
Idest, intellexerunt, atque tenuerunt. Tunc enim verbum accipitur quando mente percipitur; unde sequitur et cognoverunt vere quia a te exivi. Et ne quisquam putaret istam cognitionem iam per speciem factam, non per fidem, exponendo addidit et crediderunt, ut subaudiamus vere quia tu me misisti. Hoc itaque crediderunt vere, quod cognoverunt vere. Idem enim est a te exivi quod est tu me misisti. Quod autem dicit crediderunt, vere intelligendum est, non eo quo supra dixit modo crediderunt, sed vere, idest quomodo credendum est, inconcusse, firme, stabiliter; non iam ad propria redituri, et Christum relicturi. Adhuc ergo discipuli non erant tales quales eos dicit verbis praeteriti temporis, quasi iam esset praenuntians quales futuri essent accepto spiritu sancto. Quomodo autem pater ea verba filio dederit, facilior quaestio videtur, si secundum quod est filius hominis accepisse a patre credatur; si vero secundum id quod est a patre genitus, accepisse a patre ista verba cogitatur, nihil ibi temporis cogitetur, quasi prius fuerit, et ea non habuerit; quoniam quidquid Deus pater Deo filio dedit, gignendo dedit
17:9
san Giovanni Crisostomo † 407 d.C. Hom. lxxxi
As the disciples were still sad in spite of all our Lord’s consolations, henceforth He addresses Himself to the Father to shew the love which He had for them; I pray for them; He not only gives them what He has of His own, but entreats another for them, as a still further proof of His love.
sant'Agostino † 430 d.C. Tr. cvi
When He adds, I pray not for the world, by the world He means those who live according to the lust of the world, and have not the lot to be chosen by grace out of the world, as those had for whom He prayed: But for them which Thou hast given Me. It was because the Father had given Him them, that they did not belong to the world. Nor yet had the Father, in giving them to the Son, lost what He had given: For they are Thine.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxi. 1
He often repeats, Thou hast given Me, to impress on them that it was all according to the Father’s will, and that He did not come to rob another, but to take unto Him His own. Then to shew them that this power1 had not been lately received from the Father, He adds, And all Mine are Thine, and Thine are Mine: as if to say, Let no one, hearing Me say, Them which Thou hast given Me, suppose that they are separated from the Father; for Mine are His: nor because I said, They are Thine, suppose that they are separate from Me: for whatever is His is Mine.
sant'Agostino † 430 d.C. Tr. cvi. 6
It is sufficiently apparent from hence, that all things which the Father hath, the Only-Begotten Son hath; hath in that He is God, born from the Father, and equal with the Father; not in the sense in which the elder son is told, All that I have is thine. (Luke 15:31) For all there means all creatures below the holy rational creature, but here it means the very rational creature itself, which is only subjected to God. Since this is God the Father’s, it could not at the same time be God the Son’s, unless the Son were equal to the Father. For it is impossible that saints, of whom this is said, should be the property of any one, except Him who created and sanctified them. When He says above in speaking of the Holy Spirit, All things that the Father hath are Mine, (c. 16:15) He means all things which pertain to the divinity of the Father; for He adds, He (the Holy Ghost) shall receive of Mine; and the Holy Ghost would not receive from a creature which was subject to the Father and the Son.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxi
Then He gives proof of this, I am glorified in them. If they glorify Me, believing in Me and Thee, it is certain that I have power over them: for no one is glorified by those amongst whom he has no power.
sant'Agostino † 430 d.C. Tr. cvii. 3
He speaks of this as already done, meaning that it was predestined, and sure to be. But is this the glorifying of which He speaks above, And now, O Father, glorify Thou Me with Thine own Self? If then with Thyself, what meaneth here, In them? Perhaps that this very thing, i. e. His glory with the Father, was made known to them, and through them to all that believe.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxi
And now I am no more in the world: i. e. though I no longer appear in the flesh, I am glorified by those who die for Me, as for the Father, and preach Me as the Father.
sant'Agostino † 430 d.C. Tr. cvii. 4
At the time at which He was speaking, both were still in the world. Yet we must not understand, I am no more in the world, metaphorically of the heart and life; for could there ever have been a time when He loved the things of the world? It remains then that He means that He was not in the world, as He had been before; i. e. that He was soon going away. Do we not say every day, when any one is going to leave us, or going to die, such an one is gone? This is shewn to be the sense by what follows; for He adds, And now I come to Thee. And then He commends to His Father those whom He was about to leave: Holy Father, keep through Thine own name those whom Thou hast given Me. As man He prays God for His disciples, whom He received from God. But mark what follows: That they may be one, as We are: He does not say, That they may be one with Us, as We are one; but, that they may be one: that they may be one in their nature, as We are one in Ours. For, in that He was God and man in one person, as man He prayed, as God He was one with Him to Whom He prayed.
sant'Agostino † 430 d.C. iv. de Trin. c. ix
He does not say, That I and they maybe one, though He might have said so in the sense, that He was the head of the Church, and the Church His body; not one thing, but one person: the head and the body being one Christ. But shewing something else, viz. that His divinity is consubstantial with the Father, He prays that His people may in like manner be one; but one in Christ, not only by the same nature, in which mortal man is made equal to the Angels, but also by the same will, agreeing most entirely in the same mind, and melted into one Spirit by the fire of love. This is the meaning of, That they may be one as We are: viz. that as the Father and the Son are one not only by equality of substance, but also in will, so they, between whom and God the Son is Mediator, may be one not only by the union of nature, but by the union of love.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxi
Again He speaks as man: While I was with them in the world, I kept them in Thy name; i. e. by Thy help. He speaks in condescension to the minds of His disciples, who thought they were more safe in His presence.
sant'Agostino † 430 d.C. Tr. cvii. 6
The Son as man kept His disciples in the Father’s name, being placed among them in human form: the Father again kept them in the Son’s name, in that He heard those who asked in the Son’s name. But we must not take this carnally, as if the Father and Son kept us in turns, for the Father, Son, and Holy Ghost guard us at the same time: but Scripture does not raise us, except it stoop to us. Let us understand then that when our Lord says this, He is distinguishing the persons, not dividing the nature, so that when the Son was keeping His disciples by His bodily presence, the Father was waiting to succeed Him on His departure; but both kept them by spiritual power, and when the Son withdrew His bodily presence, He still held with the Father the spiritual keeping. For when the Son as man received them into His keeping, He did not take them from the Father’s keeping, and when the Father gave them into the Son’s keeping, it was to the Son as man, who at the same time was God. Those that Thou gavest Me I have kept, and none of them is lost but the son of perdition; i. e. the betrayer of Christ, predestined to perdition; that the Scripture might be fulfilled, especially the prophecy in Psalm 108.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxi
He was the only one indeed who perished then, but there were many after. None of them is lost, i. e. as far as I am concerned; as He says above more clearly; I will in no wise cast out. But when they cast themselves out, I will not draw them to Myself by dint of compulsion. It follows: And now I come to Thee. But some one might ask, Canst Thou not keep them? I can. Then why sayest Thou this? That they may have My joy fulfilled in them, i. e. that they may not be alarmed in their as yet imperfect state.
sant'Agostino † 430 d.C. Tr. cvii
Or thus: That they might have the joy spoken of above: That they may be one, as We are one. This His joy, i. e. bestowed by Him, He says, is to be fulfilled in them: on which account He spoke thus in the world. This joy is the peace and happiness of the life to come. He says He spoke in the world, though He had just now said, I am no more in the world. For, inasmuch as He had not yet departed, He was still here; and inasmuch as He was going to depart, He was in a certain sense not here.
Il testo latino
Chrysostomus in Ioannem
Quia multas a domino consolationes discipuli audientes nondum persuasi erant, de reliquo patri loquitur, dilectionem quam ad eos habebat ostendens; unde sequitur ego pro eis rogo; quasi dicat: non solum quae a me sunt tribuo eis, sed et alium pro hoc rogo; ut ampliorem ostendat amorem
Augustinus in Ioannem
Cum ergo addit non pro mundo, mundum vult intelligi eos qui vivunt secundum concupiscentiam mundi, et non sunt in ea sorte gratiae ut ab illo eligantur ex mundo; quam sortem significat cum subdit sed pro his quos dedisti mihi. Per hoc enim quod eos illi pater iam dedit, factum est ut non pertineant ad mundum pro quo non rogat. Neque autem quia pater eos filio dedit, amisit ipse quos dedit; unde subdit quia tui sunt
Chrysostomus
Frequenter autem hoc ponit dedisti mihi, ut discant quoniam patri hoc placet, et quoniam non ut alienus veniens eos seduxit, sed ut proprios accepit. Deinde ne quis aestimet novum esse eius principatum et nuper eos suscepisse a patre, subiungit et omnia mea tua sunt, et tua mea sunt; ac si dicat: neque audiens aliquis quoniam mihi eos dedisti, aestimet eos alienos esse a patre; mea enim eius sunt: nec audiens quoniam tui erant, aestimet alienos eos fuisse a me: quae enim sunt eius, mea sunt
Augustinus
Satis autem hic apparet, quoniam unigeniti filii sunt omnia quae sunt patris; per hoc utique quod etiam ipse Deus est, et de patre natus, patri aequalis: non quomodo dictum est maiori ex duobus filiis: omnia mea tua sunt; illud enim de omnibus dictum est creaturis quae infra creaturam sanctam rationalem sunt; hoc autem ita dictum est, ut sit haec etiam ipsa creatura rationalis quae non nisi Deo subditur. Hoc ergo cum sit Dei patris, non simul esset et filii, nisi patri esset aequalis. Nefas est enim ut sancti de quibus haec locutus est, cuiusquam sint nisi eius a quo creati et sanctificati sunt. Hoc autem quod ait, cum de spiritu sancto loqueretur: omnia quae habet pater, mea sunt, de his dicit quae ad ipsam patris pertinent divinitatem: neque enim spiritus sanctus de creatura quae patri est subdita et filio, fuerat accepturus, cum dicat: de meo accipiet
Chrysostomus
Deinde demonstrationem praedictorum ponit, dicens et clarificatus sum in eis. Ex quo patet quoniam potestatem super eos habeo, quoniam glorificant me, tibi credentes et mihi: nullus enim in quibus non habet potestatem glorificatus est
Augustinus in Ioannem
Dicendo autem iam esse factum, ostendit iam fuisse praedestinatum, et certum haberi voluit quod esset futurum. Sed utrum ipsa sit clarificatio de qua dixerat: et nunc clarifica me tu, pater, apud temetipsum (si enim apud te, quomodo in eis?), An cum hoc ipsum innotescit eis, et per eos omnibus qui credunt eis, quasi testibus suis; unde subdit et iam non sum in mundo, et hi in mundo sunt
Chrysostomus
Hoc est: et si non appaream secundum carnem, per hos glorificor qui pro me moriuntur sicut et pro patre, et praedicant me sicut et patrem
Augustinus
Sed si horam illam qua loquebatur attendas, utrique in mundo adhuc erant. Non enim secundum profectum cordis et vitae id accipere possumus, cum dicat iam non sum in mundo. Numquid ergo fas est ut eum credamus aliquando mundana sapuisse? Restat igitur ut secundum illud quod etiam ipse in mundo prius erat, in mundo se dixit iam non esse praesentia corporali. An non quotidie dicimus: iam non est hic de aliquo quantocius abituro, et maxime morituro? Unde exponens cur hoc dixerit, adiecit et ego ad te venio. Commendat igitur patri eos quos corporali absentia relicturus est, dicens pater sancte, serva eos in nomine tuo quos dedisti mihi. Sicut homo Deum rogat pro discipulis suis, quos accepit a Deo. Sed attende quod sequitur: ut sint unum sicut et nos. Non ait: ut simus unum ipsi et nos, sicut et nos unum sumus: ipsi utique in natura sua unum sunt, sicut nos in nostra unum sumus: quia enim una eademque persona est Deus et homo, intelligimus hominem in eo quod rogat, et Deum in eo quod unum sunt et ille et ipse quem rogat. Poterat quidem dicere per id quod Ecclesiae caput est, et corpus eius Ecclesia: ego et ipsi, non unum sed unus sumus, quia caput et corpus unus est Christus; sed divinitatem suam consubstantialem patri ostendens, vult esse suos unum, sed in Christo; non tantum per eamdem naturam qua omnes ex hominibus mortalibus aequales Angelis fiunt, sed etiam per eamdem in eamdem habitudinem conspirantem concordissimam voluntatem, in unum spiritum quodammodo caritatis igne conflati. Ad hoc enim valet quod ait ut sint unum, sicut et nos unum sumus: ut quemadmodum pater et filius non tantum aequalitate substantiae, sed etiam voluntate unum sunt, ita et hi inter quos et Deum mediator est filius, non tantum per hoc quod eiusdem naturae sunt, sed etiam per eamdem dilectionis societatem unum sint
Chrysostomus
Rursus ut homo loquitur subdens cum essem cum eis, ego servabam eos in nomine tuo, hoc est per tuum adiutorium; humane enim loquitur, et ad eorum mentem aestimantium quod maiorem quamdam haberent utilitatem ab eius praesentia
Augustinus in Ioannem
In nomine enim patris servabat discipulos suos filius homo, cum eis humana praesentia constitutus; sed et pater in nomine filii servabat quos in nomine filii petentes exaudiebat. Neque hoc tam carnaliter debemus accipere velut vicissim nos servent pater et filius: simul enim nos custodiunt et pater et filius et spiritus sanctus; sed Scriptura nos non levat nisi descendat ad nos. Intelligamus ergo cum ita dominus loquitur, personas eum distinguere, non separare naturam. Quando ergo servabat discipulos suos filius praesentia corporali, non expectabat pater ad custodiendum succedere filio discedenti; sed eos ambo servabant potentia spiritali; et quando ab eis abstulit filius praesentiam corporalem, tenuit cum patre custodiam spiritalem; quia et custodiendos quando filius homo accepit, custodiae paternae non abstulit; et cum pater filio custodiendos dedit, non dedit sine ipso cui dedit; sed dedit homini filio, non sine Deo eodem ipso filio; sequitur enim quos dedisti mihi, ego custodivi, et nemo ex ipsis periit, nisi filius perditionis, idest traditor Christi, perditioni praedestinatus, ut Scriptura impleatur, qua scilicet de illo, maxime in Psalmo 108, prophetatur
Chrysostomus
Et nimirum solus ille tunc periit, sed multi postea. Dicit autem nemo ex eis periit, idest, quantum ex mea parte non perdam: quod manifestius alibi dicit: non eiciam foras. Si vero per seipsos exilient, non ex necessitate ad me traho. Sequitur nunc autem ad te venio. Sed quia posset aliquis quaerere: numquid non potes eos conservare recedens? Potest quidem, sed cuius gratia hoc dicat, ostendit subdens et haec loquor in mundo, ut habeant gaudium meum impletum in semetipsum; idest, ut non tumultuentur imperfectiores existentes per id quod indicavit quod propter eorum gaudium et requiem omnia haec infirma loquebatur
Augustinus
Vel aliter. Quod sit hoc gaudium, iam superius expressum est ubi ait ut sint unum, sicut et nos unum sumus. Hoc gaudium suum, idest a se in eos collatum, in eis dicit implendum; propter quod se locutum dixit in mundo. Haec est pax et beatitudo futuri saeculi. In mundo autem loqui se dicit, qui paulo ante dixerat iam non sum in mundo; quia enim nondum abierat, hic adhuc erat; et quia mox fuerat abiturus, hic quodammodo iam non erat
17:14
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii
Again, our Lord gives a reason why the disciples are worthy of obtaining such favour from the Father: I have given them Thy word; and the world hath hated them; i. e. They are had in hatred for Thy sake, and on account of Thy word.
sant'Agostino † 430 d.C. Tr. cviii
They had not yet experienced these sufferings which they afterwards met with; but, after His custom, He puts the future into the past tense. Then He gives the reason why the world haled them; viz. Because they are not of the world. This was conferred upon them by regeneration; for by nature they were of the world. It was given to them that they should not be of the world, even as He was not of the world; as it follows; Even as I am not of the world. He never was of the world; for even His birth of the form of a servant He received from the Holy Ghost, from Whom they were born again. But though they were no longer of the world, it was still necessary that they should be in the world: I pray not that Thou shouldest take them out of the world.
san Beda † 735 d.C.
As if to say, The time is now at hand, when I shall be taken out of the world; and therefore it is necessary that they should be still left in the world, in order to preach Me and Thee to the world. But that Thou shouldest keep them from the evil; every evil, but especially the evil of schism.
sant'Agostino † 430 d.C. Tr. cviii
He repeats the same thing again; They are not of the world, even as I am not of the world.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii. 1
Above, when He said, Them whom Thou gavest Me out of the world, He meant their nature; here He means their actions. They are not of the world; because they have nothing in common with earth, they are made citizens of heaven. Wherein He shews His love for them, thus praising them to the Father. The word as when used with respect to Him and the Father expresses likeness of nature; but between us and Christ there is immense distance. Keep them from the evil, i. e. not from dangers only, but from falling away from the faith.
sant'Agostino † 430 d.C. Tr. cviii
Sanctify them through Thy truth: for thus were they to be kept from the evil. But it may be asked, how it was that they were not of the world, when they were not yet sanctified in the truth? Because the sanctified have still to grow in sanctity, and this by the help of God’s grace. The heirs of the New Testament are sanctified in that truth, the shadows of which were the sanctification of the Old Testament; they are sanctified in Christ, Who said above, I am the way, the truth, and the life. (c. 14:6) It follows, Thy discourse is truth. The Greek is λόγος, i. e. word. The Father then sanctified them in the truth, i. e. in His Word the Only-Begotten, them, i. e. the heirs of God, and joint-heirs with Christ.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii
Or thus: Sanctify them in Thy truth; i. e. Make them holy, by the gift of the Holy Spirit, and sound doctrines: for sound doctrines give knowledge of God, and sanctify the soul. And as He is speaking of doctrines, He adds, Thy word is truth, i. e. there is in it no lie, nor any thing typical, or bodily. Again, Sanctify them in Thy truth, may mean, Separate them for the ministry of the word, and preaching.
La Glossa
As Thou hast sent Me into the world, even so have I also sent them into the world. For what Christ was sent into the world, for the same end were they; as saith Paul, God was in Christ reconciling the world unto Himself; and hath given to us the word of reconciliation. (2 cor. 5:19) As does not express perfect likeness between our Lord and His Apostles, but only as much as was possible in men. Have sent them, He says, according to His custom of putting the past for the future.
sant'Agostino † 430 d.C. Tr. cviii
It is manifest by this, that He is still speaking of the Apostles; for the very word Apostle means in the Greek, sent. But since they are His members, in that He is the Head of the Church, He says, And for their sakes I sanctify Myself; i. e. I in Myself sanctify them, since they are Myself. And to make it more clear that this was His meaning, He adds, That they also might be sanctified through the truth, i. e. in Me; inasmuch as the Word is truth, in which the Son of man was sanctified from the time that the Word was made flesh. For then He sanctified Himself in Himself, i. e. Himself as man, in Himself as the Word: the Word and man being one Christ. But of His members it is that He saith, And for their sakes I sanctify Myself, i. e. them in Me, since in Me both they and I are. That they also might be sanctified in truth: they also, i. e. even as Myself; and in the truth, i. e. Myself.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii
Or thus: For their sakes I sanctify Myself, i. e. I offer Myself as a sacrifice to Thee; for all sacrifices, and things that are offered to God, are called holy. And whereas this sanctification was of old in figure, (a sheep being the sacrifice,) but now in truth, He adds, That they also might be sanctified through the truth; i. e. For I make them too an oblation to Thee; either meaning that He who was offered up was their head, or that they would be offered up too: as the Apostle saith, Present your bodies a living sacrifice, holy. (Rom. 12:1)
Il testo latino
Chrysostomus in Ioannem
Rursus dominus assignat causam propter quam digni sunt discipuli multa diligentia potiri a patre, dicens ego dedi eis sermonem tuum, et mundus eos odio habuit; quasi dicat: propter te odio habiti sunt et propter sermonem tuum
Augustinus in Ioannem
Nondum autem id experti fuerant passionibus suis, quae illos postea sunt secutae; sed more suo dicit ista, verbis praeteriti temporis futura praenuntians. Deinde causam subicit cur eos oderit mundus, dicens quia non sunt de mundo. Hoc eis regeneratione collatum est: nam generatione de mundo erant. Donatum est ergo eis ut sicut nec ipse, ita nec ipsi de mundo essent; unde sequitur sicut et ego non sum de mundo. Ipse de mundo nunquam fuit; quia etiam secundum formam servi de spiritu sancto natus est, de quo illi renati. Quamvis autem iam non essent de mundo, adhuc tamen necessarium erat eos esse in mundo; unde subdit non rogo ut tollas eos de mundo
Beda
Quasi dicat: iam imminet tempus ut tollar ego de mundo, ideoque necesse est ut illi nunc non tollantur de mundo, ut me et te primum annuntient mundo. Quod vero subdit, sed ut serves eos a malo, licet omne malum intelligi possit, maxime vult intelligi malum secessionis
Augustinus
Repetit autem eamdem sententiam, dicens de mundo non sunt, sicut et ego non sum de mundo
Chrysostomus
Supra autem dixit: quos dedisti mihi de mundo; illic naturam dicens, hic autem de actibus malis. Dicit autem non sunt de mundo: quia nihil commune cum terra est eis, sed caelestium facti sunt cives: in quo amorem suum eis ostendit, dum patri eos laudat. Hoc autem quod dicit sicut, cum in ipso et patre ponitur, parilitas ostenditur propter naturae unitatem; sed cum de nobis et Christo dicitur, multa distantia intermedia inter utrumque existit. Cum autem prius dixit: serva eos a malo, non de periculorum ereptione ait solum, sed de permanentia in fide; unde subdit sanctifica eos in veritate
Augustinus
Sic enim servantur a malo; quod superius oravit ut fieret. Quaeri autem potest quomodo de mundo iam non erant, si sanctificati in veritate nondum erant. An quia et sanctificati in eadem proficiunt sanctitate, neque hoc sine adiutorio gratiae Dei? Sanctificantur autem in veritate heredes testamenti novi, cuius veritatis umbrae fuerunt sanctificationes veteris testamenti; et cum sanctificantur in veritate, sanctificantur in Christo, qui dixit: ego sum via, veritas et vita; unde sequitur sermo tuus veritas est. Graecum Evangelium logos habet, idest verbum. Sanctificavit ergo pater in veritate, idest in verbo suo unigenito, suos heredes, eiusque coheredes
Chrysostomus
Vel aliter. Sanctifica eos in veritate; idest, sanctos fac per sancti spiritus donationem et recta dogmata: recta enim dogmata de Deo docent, et sanctificant animam: et quia hic de dogmatibus ait, subiunxit sermo tuus veritas est; hoc est: nullum mendacium est in eo, et nihil typicum ostendit neque corporeum. Videtur autem mihi et aliud ostendere hoc quod dicit sanctifica eos in veritate; idest, segrega eos sermoni et praedicationi; unde subdit sicut tu me misisti in mundum
Glossa
Pro quo enim Christus missus est, pro hoc et hi; unde Paulus: Deus erat in Christo, mundum reconcilians sibi, et posuit in nobis verbum reconciliationis. Hoc autem quod dicit sicut, non similiter de eo et de apostolis ponitur, sed ut erat possibile hominibus. Dicit autem se eos misisse in mundum, secundum quod erat ei consuetudo, futurum ut factum dicere
Augustinus
Manifestum est autem per hoc quod nunc adhuc de apostolis loquitur: nam ipsum nomen apostolorum quoniam Graecum est, missos significat in Latino; sed quoniam per hoc quod Christus factus est caput Ecclesiae, illi membra sunt eius, ideo ait et pro eis ego sanctifico meipsum; idest, eos in meipso sanctifico, cum et ipsi sint ego. Et ut intelligeremus, cum dixit pro eis sanctifico meipsum, hoc eum dixisse quod eos ipse sanctificaret, mox addidit ut sint et ipsi sanctificati in veritate, idest in me, secundum quod verbum veritas est, in quo et ipse filius hominis sanctificatus est ab initio, quando verbum caro factum est. Tunc enim sanctificavit se in se, idest hominem se in verbo se: quia unus Christus verbum et homo; propter sua vero membra dicit et pro eis ego sanctifico meipsum; hoc est, ipsos in me, quoniam in me etiam ipsi sunt, et ego. Ut sint et ipsi sanctificati in veritate. Quid est et ipsi, nisi quemadmodum ego, et in veritate, quod sum ego?
Chrysostomus
Vel aliter. Pro eis sanctifico meipsum; idest, meipsum offero tibi hostiam: hostiae enim omnes sanctae dicuntur, et quaecumque Deo dicantur. Quia vero antiquitus in figura sanctificatio erat, utpote in ove, nunc autem est in ipsa veritate, ideo subdit ut sint et ipsi sanctificati in veritate: quia et eos tibi facio oblationem; quod propterea dicit, quia ipse qui offertur est caput eorum, aut quia et ipsi immolantur. Exhibete enim, ait apostolus, membra vestra hostiam viventem sanctam
17:20
sant'Agostino † 430 d.C. Tr. cix
When our Lord had prayed for His disciples, whom He named also Apostles, He added a prayer for all others who should believe on Him; Neither pray I for these alone, but for all others who shall believe on Me through their word.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii
Another ground of consolation to them, that they were to be the cause of the salvation of others.
sant'Agostino † 430 d.C. Tr. cix
All, i. e. not only those who were then alive, but those who were to be born; not those only who heard the Apostles themselves, but us who were born long after their death. We have all believed in Christ through their word: for they first heard that word from Christ, and then preached it to others, and so it has come down, and will go down to all posterity. We may see that in this prayer there are some disciples whom He does not pray for; for those, i. e. who were neither with Him at the time, nor were about to believe on Him afterwards through the Apostles’ word, but believed already. Was Nathanael with Him then, or Joseph of Arimathea, and many others, who, John says, believed on Him? I do not mention old Simeon, or Anna the prophetess, Zacharias, Elisabeth, or John the Baptist; for it might be answered that it was not necessary to pray for dead persons, such as these who departed with such rich merits. With respect to the former then we must understand that they did not yet believe in Him, as He wished, but that after His resurrection, when the Apostles were taught and strengthened by the Holy Spirit, they attained to a right faith. The case of Paul however still remains, An Apostle not of men, or by men; (Gal. 1:1) and that of the robber, who believed when even the teachers themselves of the faith fell away. We must understand then, their word, to mean the word of faith itself which they preached to the world; it being called their word, because it was preached in the first instance and principally by them; for it was being preached by them, when Paul received it by revelation from Jesus Christ Himself. And in this sense the robber too believed their word. Wherefore in this prayer the Redeemer prays for all whom He redeemed, both present and to come. And then follows the thing itself which He prays for, That they all may be one. He asks that for all, which he asked above for the disciples; that all both we and they may be one.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii
And with this prayer for unanimity, He concludes His prayer; and then begins a discourse on the same subject: A new commandment I give unto you, that ye love one another.
sant'Ilario † 367 d.C. vii de Trin
And this unity is recommended by the great example of unity: As Thou, Father, art in Me, and I in Thee, that they also may be one in Us, i. e. that as the Father is in the Son, and the Son in the Father, so, after the likeness of this unity, all may be one in the Father and in the Son.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii
This as again does not express perfect likeness, but only likeness as far as it was possible in men; as when He saith, Be ye merciful, even as your Father, which is in heaven, is merciful. (Luke 6:36)
sant'Agostino † 430 d.C. Tr. cx
We must particularly observe here, that our Lord did not say, that we may be all one, but that they may be all one, as Thou, Father, in Me, and I in Thee, are one, understood. For the Father is so in the Son, that They are one, because They are of one substance; but we can be one in Them, but not with Them; because we and They are not of one substance. They are in us, and we in Them, so as that They are one in Their nature, we one in ours. They are in us, as God is in the temple; we in Them, as the creature is in its Creator. Wherefore He adds, in Us, to shew, that our being made one by charity, is to be attributed to the grace of God, not to ourselves.
sant'Agostino † 430 d.C. iv. de. Trin. c. ix
Or that in ourselves we cannot be one, severed from each other by diverse pleasures, and lusts, and the pollution of sin, from which we must be cleansed by a Mediator, in order to be one in Him.
sant'Ilario † 367 d.C. viii. de Trin
Heretics endeavouring to get over the words, I and My Father are one, as a proving unity of nature, and to reduce them to mean a unity simply of natural love, and agreement of will, bring forwards these words of our Lord’s as an example of this kind of unity: That they may be all one, as Thou, Father, art in Me, and I in Thee. But though impiety can cheat its own understanding, it cannot alter the meaning1 of the words themselves. For they who are born again of a nature that gives unity in life eternal, they cease to be one in will merely, acquiring the same nature by their regeneration: but the Father and Son alone are properly one, because God, only-begotten of God, can only exist in that nature from which He is derived.
sant'Agostino † 430 d.C. Tr. cx
But why does He say, That the world may believe that Thou hast sent Me? Will the world believe when we shall all be one in the Father and the Son? Is not this unity that peace eternal, which is the reward of faith, rather than faith itself? For though in this life all of us who hold in the same common faith are one, yet even this unity is not a means to belief, but the consequence of it. What means then, That all may be one, that the world may believe? He prays for the world when He says, Neither pray I for these alone, but for all those who shall believe on Me through their word. Whereby it appears that He does not make this unity the cause of the world believing, but prays that the world may believe, as He prays that they all may be one. The meaning will be clearer if we always put in the word ask; I ask that they all may be one; I ask that they may be one in Us; I ask that the world may believe that Thou hast sent Me.
sant'Ilario † 367 d.C. viii. de Trin
Or, the world will believe that the Son is sent from the Father, for that reason, viz. because all who believe in Him are one in the Father and the Son.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii
For there is no scandal so great as division, whereas unity amongst believers is a great argument for believing; as He said at the beginning of His discourse, By this shall all men know that ye are My disciples, if ye have love one to another. For if they quarrel, they will not be looked on as the disciples of a peacemaking Master. And I, He saith, not being a peacemaker, they will not acknowledge Me as sent from God.
sant'Agostino † 430 d.C. Tr. cx
Then our Saviour, Who, by praying to the Father, shewed Himself to be man, now shews that, being God with the Father, He doth what He prays for: And the glory which Thou gavest Me, I have given them. What glory, but immortality, which human nature was about to receive in Him? For that which was to be by unchangeable predestination, though future, He expresses by the past tense. That glory of immortality, which He says was given Him by the Father, we must understand He gave Himself also. For when the Son is silent of His own cooperation in the Father’s work, He shews His humility: when He is silent of the Father’s cooperation in His work, He shews His equality. In this way here He neither disconnects Himself with the Father’s work, when He says, The glory which Thou gavest Me, nor the Father with His work, when He says, I have given them. But as He was pleased by prayer to the Father to obtain that all might be one, so now He is pleased to effect the same by His own gift; for He continues, That all may be one, even as We are one.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii. 2
By glory, He means miracles, and doctrines, and unity; which latter is the greater glory. For all who believed through the Apostles are one. If any separated, it was owing to men’s own carelessness; not but that our Lord anticipates this happening.
sant'Ilario † 367 d.C. viii. de Trin
By this giving and receiving of honour, then, all are one. But I do not yet apprehend in what way this makes all one. Our Lord, however, explains the gradation and order in the consummating of this unity, when He adds, I in them, and Thou in Me; so that inasmuch as He was in the Father by His divine nature, we in Him by His incarnation, and He again in us by the mystery of the sacrament, a perfect union by means of a Mediator was established.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii
Elsewhere1 He says of Himself and the Father, We will come and make Our abode with Him; by the mention of two persons, stopping the mouths of the Sabellians. Here by saying that the Father comes to the disciples through Him, He refutes the notion of the Arians.
sant'Agostino † 430 d.C. Tr. cx. 4
Nor is this said, however, as if to mean that the Father was not in us, or we in the Father. He only means to say, that He is Mediator between God and man. And what He adds, That they may be made perfect in one, shews that the reconciliation made by this Mediator, was carried on even to the enjoyment of everlasting blessedness. So what follows, That the world may know that Thou hast sent Me, must not be taken to mean the same as the words just above, That the world may believe. For as long as we believe what we do not see, we are not yet made perfect, as we shall be when we have merited to see what we believe. So that when He speaks of their being made perfect, we are to understand such a knowledge as shall be by sight, not such as is by faith. These that believe are the world, not a permanent enemy, but changed from an enemy to a friend; as it follows: And hast loved them, as Thou hast loved Me. The Father loves us in the Son, because He elected us in Him. These words do not prove that we are equal to the Only Begotten Son; for this mode of expression, as one thing so another, does not always signify equality. It sometimes only means, because one thing, therefore another. And this is its meaning here: Thou hast loved them, as Thou hast loved Me, i. e. Thou hast loved them, because Thou hast loved Me. There is no reason for God loving His members, but that He loves him. But since He hateth nothing that He hath made, who can adequately express how much He loves the members of His Only Begotten Son, and still more the Only Begotten Himself.
Il testo latino
Augustinus in Ioannem
Cum orasset dominus pro discipulis suis, quos et apostolos nominavit, adiunxit et ceteros qui in eum fuerant credituri, dicens non pro eis autem rogo tantum, sed et pro eis qui credituri sunt per verbum eorum in me
Chrysostomus in Ioannem
Hinc rursus consolatur eos, ostendens aliorum salutis causam futuros, cum dicit qui credituri sunt per verbum eorum in me
Augustinus
Ubi omnes suos intelligi voluit, non solum qui tunc erant in carne, sed etiam qui futuri erant; neque hi tantum qui ipsos, cum in carne viverent, apostolos audierunt, sed et post obitum eorum, et nos longe post nati, per verbum eorum credidimus in Christum: quoniam ipsi qui cum illo tunc fuerunt, quod ab illo audierunt, ceteris praedicaverunt, atque ita verbum eorum ad nos usque pervenit, et perventurum est ad posteros, quicumque credituri sunt. Potest autem videri in hac oratione non orasse pro quibusdam suis, pro illis scilicet qui neque tunc erant cum illo, neque per verbum eorum postea, sed in eum ante crediderunt. Numquid etiam cum illo erat tunc Nathanael, Ioseph ab Arimathaea, et multi alii, de quibus Ioannes dicit quod crediderunt in eum? Omitto dicere de Simeone sene, de Anna prophetissa, Zacharia, Elisabeth, Ioanne praecursore: quoniam responderi potest, orandum pro talibus mortuis non fuisse, qui cum magnis suis meritis hinc abierant: hoc enim et de antiquis iustis similiter respondetur. Intelligendum est igitur quod nondum ei sic crediderant quomodo ipse in se credi volebat; sed post eius resurrectionem spiritu sancto impartito edoctis et confirmatis apostolis, sic alios credidisse quemadmodum Christo credi oportebat. Sed restat ad quaestionem Paulus apostolus non ab hominibus, neque per hominem, et latro qui tunc credidit quando in ipsis doctoribus fides quae fuerat qualiscumque defecit. Proinde relinquitur ut sic intelligamus quod dictum est, per verbum eorum, ut ipsum verbum fidei quod praedicaverunt in mundo, sic significatum esse credamus. Dictum autem est verbum eorum, quoniam ab ipsis est primitus ac praecipue praedicatum: nam quidem ab ipsis praedicabatur in terra, quando per revelationem Iesu Christi ipsum verbum eorum Paulus accepit; ac per hoc et ille latro in fide sua verbum eorum habebat. Ergo illa oratione pro omnibus quos redemit, sive tunc in carne viventes, sive postea futuros, redemptor noster oravit. Quid autem, vel quare pro eis rogaret, continuo subiunxit dicens ut omnes unum sint. Hic pro omnibus rogavit quod est supra pro illis; ut omnes, hoc est ut nos et illi unum simus
Chrysostomus in Ioannem
Et sic in unanimitate sermonem concludit, unde incepit ibi finiens: nam incipiens dixit: mandatum novum do vobis, ut diligatis invicem
Hilarius de Trin
Tum demum unitatis profectus exemplo unitatis ostenditur cum ait sicut tu, pater, in me, et ego in te, ut et ipsi in nobis unum sint: ut scilicet sicut pater in filio, et filius in patre est, ita per huius unitatis formam in patre et filio unum omnes essent
Chrysostomus
Rursus autem et hoc quod dicit sicut, non certissimae parilitatis in eis est, sed ut hominibus possibile est; sicut cum dicit: estote misericordes sicut et pater vester caelestis perfectus est
Augustinus in Ioannem
Est autem hic diligenter advertendum, non dixisse dominum: ut omnes unum simus; sed ut omnes unum sint, sicut tu, pater, in me, et ego in te; subintelligitur: unum sumus. Ita est enim pater in filio ut unum sint, quia unius substantiae sunt; nos vero esse quidem possumus in eis unum; unum tamen cum eis esse non possumus, quia unius substantiae nos et ipsi non sumus. Sic autem sunt in nobis, vel nos in illis, ut illi unum sint in natura sua, nos unum in nostra. Sunt quippe et ipsi in nobis sicut Deus in templo; sumus autem nos in illis, sicut creatura in creatore suo. Ideo ergo addidit in nobis, ut quod unum efficimur fidelissima caritate, gratiae Dei tribuendum esset, non nobis
Augustinus de Trin
Vel quia in seipsis unum esse non possunt, dissociati ab invicem per diversas voluptates et cupiditates et immunditiam peccatorum: unde mundentur per mediatorem, ut sint in illo unum
Hilarius de Trin
Laborantes autem haeretici fallere, ne per id quod dictum est: ego et pater unum sumus, naturae in his unitas, et indifferens divinitatis subsistentia crederetur; sed ex dilectione mutua et voluntatum concordia unum essent: exemplum unitatis istius ex his dictis dominicis protulerunt ut omnes unum sint, sicut tu, pater, in me, et ego in te. Sed licet ipsum intelligentiae suae sensum impietas demutet, non tamen potest intelligentia non extare dictorum: si enim regenerati in unius vitae atque aeternitatis natura sunt, cessat in his solus unitatis assensus qui unum sunt in eiusdem regeneratione naturae; soli autem patri et filio ex natura proprium est ut unum sint, quia Deus ex Deo unigenitus, non potest nisi in originis suae esse natura
Augustinus
Quid est autem hoc quod subdit ut mundus credat quia tu me misisti? Numquid tunc crediturus est mundus, quando in patre et filio omnes unum erimus? Nonne ista est pax illa perpetua, potius fidei merces quam fides? Sed etsi in hac vita propter ipsam communem fidem omnes qui unum credimus, unum sumus; etiam sic non ut credamus, sed quia credimus, unum sumus. Quid est ergo omnes unum sint ut mundus credat? Ipsi quippe omnis mundus est credens, cum de his dicat de quibus dixerat: non pro his rogo tantum, sed pro his qui credituri sunt per verba eorum in me. Quomodo ergo intellecturi sumus? Nisi quia non in eo causam posuit ut credat mundus, quia illi unum sunt: sed orando dixit ut mundus credat, sicut orando dixerat ut unum sint. Denique si verbum quod ait rogo, ubique ponamus, erit huius expositio sententiae manifestior. Rogo ut omnes unum sint; rogo ut et ipsi in nobis unum sint; rogo ut mundus credat quia tu me misisti
Hilarius de Trin
Vel per id mundus crediturus est filium a patre missum esse, quod omnes qui credituri in illum sunt, unum in patre et filio erunt
Chrysostomus in Ioannem
Nihil enim ita scandalizat omnes ut ab invicem dividi; sed quod credentes fiant unum, hoc aedificat ad fidem, et hoc etiam a principio dixit: in hoc cognoscent omnes quia mei estis discipuli, si dilectionem habueritis ad invicem. Si enim altercantur, non dicentur pacifici magistri esse discipuli. Me vero, inquit, non existente pacifico, non confitebuntur a te missum
Augustinus
Deinde salvator noster, qui rogando patrem se hominem demonstrabat, nunc demonstrat, se ipsum, quoniam cum patre Deus est, facere quod rogat; unde subdit et ego claritatem quam dedisti mihi, dedi illis. Quam claritatem, nisi immortalitatem, quam natura humana in illo fuerat acceptura? Propter immutabilitatem enim praedestinationis praeteriti temporis verbis futura significat. Immortalitatis autem claritatem, quam sibi a patre datam dicit, etiam se sibi dedisse intelligendum est. Cum enim tacet filius in opere patris operationem suam, humilitatem commendat; cum vero in opere suo tacet operationem patris, parilitatem commendat. Isto igitur modo et hoc loco, nec se facit alienum a patris opere, quamvis dixerat claritatem quam dedisti mihi; nec patrem fecit alienum ab opere suo, quamvis dixerat dedi eis. Sicut autem ex eo quod patrem pro suis omnibus rogavit, hoc fieri voluit ut omnes unum sint; ita etiam suo beneficio id fieri voluit; unde adiunxit ut unum sint in nobis, sicut et nos unum sumus
Chrysostomus
Vel claritatem dicit gloriam quae est per signa et dogmata, et ut unanimes sint; unde subdit ut unum sint in nobis, sicut et nos unum sumus. Haec enim gloria, ut sint unum; etiam signis maior est. Universi enim qui per apostolos crediderunt, unum sunt; et si quidam ex ipsis divisi sunt, hoc eorum desidiae fuit; quod tamen eum non latuit
Hilarius
Per acceptum igitur et datum honorem omnes unum sunt. Sed nondum apprehendo ratione, quoniam datus honor unum omnes esse perficiat. Sed dominus gradum quemdam atque ordinem consummandae unitatis exposuit cum subdit ut unum sint in nobis: ut cum ille in patre per naturam divinitatis esset, nos contra in eo per corporalem eius nativitatem, et ille iterum in nobis per sacramenti esse mysterium crederetur, perfecta per mediatorem unitas docetur
Chrysostomus
Alibi vero ait de se et patre: veniemus, et mansionem apud eum faciemus: illic quidem Sabellianorum obstruens ora, dum scilicet ponit duas personas; hic vero Arii suspicionem destruens, cum patrem per se dicit discipulis advenire
Augustinus in Ioannem
Neque tamen hoc ita dictum est tamquam pater non in nobis aut nos in patre non simus, sed per mediatorem inter Deum et hominem se breviter intimavit. Quod vero addidit ut sint consummati in unum, ostendit eo perduci reconciliationem quae fit per mediatorem ut perfecta beatitudine perfruamur. Unde id quod sequitur, ut cognoscat mundus quia tu me misisti, non sic accipiendum puto tamquam iterum dixerit ut credat mundus. Quamdiu enim credimus quod non videmus, nondum sumus consummati, sicut erimus cum meruerimus videre quod credimus. Quando ergo de consummatione loquitur, talis est intelligenda cognitio qualis erit per speciem, non qualis nunc est per fidem. Ipsi quippe credentes sunt mundus, non permanens inimicus, sed ex inimico amicus effectus; propterea sequitur et dilexisti eos sicut me dilexisti. In filio quippe nos pater diligit, quia in eo nos elegit: nec ideo pares sumus unigenito filio: neque enim semper aequalitatem significat quod dicitur: sicut illud, ita et istud; sed aliquando tantum: quod illud est, est et illud. Ita in hoc loco nihil est aliud dilexisti eos sicut me dilexisti, quam dilexisti eos, quoniam et me dilexisti: non enim alia causa est diligendi membra eius, nisi quia diligit eum. Cum igitur eorum quae fecerit nihil oderit, quis digne possit eloqui quantum diligat membra unigeniti filii sui, et quanto amplius ipsum unigenitum?
17:24
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii. 2
After He has said that many should believe on Him through them, and that they should obtain great glory, He then speaks of the crowns in store for them; Father, I will that they also whom Thou hast given Me, be with Me where I am.
sant'Agostino † 430 d.C. Tr. cxi. 1
These are they whom He has received from the Father, whom He also chose out of the world; as He saith at the beginning of this prayer, Thou hast given Him power over all flesh, i. e. all mankind, That He should give eternal life to as many as Thou hast given Him. Wherein He shews that He had received power over all men, to deliver whom He would, and to condemn whom He would. Wherefore it is to all His members that He promises this reward, that where He is, they may be also. Nor can that but be done, which the Almighty Son saith that He wishes to the Almighty Father: for the Father and the Son have one will, which, if weakness prevent us from comprehending, piety must believe. Where I am: so far as pertains to the creature, He was made of the seed of David according to the flesh: He might say, Where I am, meaning where He was shortly to be, i. e. heaven. In heaven then, He promises us, we shall be. For thither was the form of a servant raised, which He had taken from the Virgin, and there placed on the right hand of God.
san Gregorio Magno † 604 d.C. Moral.
What means then what the Truth saith above, No man hath ascended into heaven, but He that came down from heaven, even the Son of man which is in heaven. (John 3:13) Yet here is no discrepancy, for our Lord being the Head of His members, the reprobates excluded, He is alone with us. And therefore, we making one with Him, whence He came alone in Himself, thither He returns alone in us.
sant'Agostino † 430 d.C. Tr. cxi
But as respects the form of God, wherein He is equal to the Father, if we understand these words, that they may be with Me where I am, with reference to that, then away with all bodily ideas, and enquire not where the Son, Who is equal to the Father, is: for no one hath discovered where He is not. Wherefore it was not enough for Him to say, I will that they may be where I am, but He adds, with Me. For to be with Him is the great good: even the miserable can be where He is, but only the happy can be with Him. And as in the ease of the visible, though very different be whatever example we take, a blind man will serve for one, as a blind man though He is where the light is, yet is not himself with the light, but is absent from it in its presence, so not only the unbelieving, but the believing, though they cannot be where Christ is not, yet are not themselves with Christ by sight: by faith we cannot doubt but that a believer is with Christ. But here He is speaking of that sight wherein we shall see Him as He is; as He adds, That they may behold My glory, which Thou hast given Me. That they may behold, He says, not, that they may believe. It is the reward of faith which He speaks of, not faith itself.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii
He saith not, that they may partake of My glory, but, that they may behold, intimating that the rest there is to see the Son of God. The Father gave Him glory, when He begat Him.
sant'Agostino † 430 d.C. Tr. cxi. 3
When then we shall have seen the glory which the Father gave the Son, though by this glory we do not understand here, that which He gave to the equal Son when He begat Him, but that which He gave to the Son of man, after His crucifixion; then shall the judgment be, then shall the wicked be taken away, that he see not the glory of the Lord: what glory but that whereby He is God? If then we take their words, That they may be with Me where I am, to be spoken by Him as Son of God, in that case they must have a higher meaning, viz. that we shall be in the Father with Christ. As He immediately adds, That they may see My glory which Thou hast given Me; and then, Which Thou gavest Me before the foundation of the world. For in Him He loved us before the foundation of the world, and then predestined what He should do at the end of the world.
san Beda † 735 d.C.
That which He calls glory then is the love wherewith He was loved with the Father before the foundation of the world. And in that glory He loved us too before the foundation of the world.
Teofilatto † 1107
After then that He had prayed for believers, and promised them so many good things, another prayer follows worthy of His mercy and benignity: O righteous Father, the world hath not known Thee; as if to say, I would wish that all men obtained these good things, which I have asked for the believing. But inasmuch as they have not known Thee, they shall not obtain the glory and crown.
san Giovanni Crisostomo † 407 d.C. Hom. lxxxii
He says this as if He were troubled at the thought, that they should be unwilling to know One so just and good. And whereas the Jews had said, that they knew God, and He knew Him not: He on the contrary says, But I have known Thee, and these have known that Thou hast sent Me, and I have declared unto them Thy name, and will declare1 it, by giving them perfect knowledge through the Holy Ghost. When they have learned what Thou art, they will know that I am not separate from Thee, but Thine own Son greatly beloved, and joined to Thee. This I have told them, that I might receive them, and that they who believe this aright, shall preserve their faith and love toward Me entire; and I will abide in them: That the love wherewith Thou hast loved Me may be in them, and I in them.
sant'Agostino † 430 d.C. Tr. cxi. 5
Or thus; What is to know Him, but eternal life, which He gave not to a condemned but to a reconciled world? For this reason the world hath not known Thee; because Thou art just, and hast punished them with this ignorance of Thee, in reward for their misdeeds. And for this reason the reconciled world knows Thee, because Thou art merciful, and hast vouchsafed this knowledge, not in consequence of their merits, but of thy grace. It follows: But I have known Thee. He is God the fountain of grace by nature, man of the Holy Ghost and Virgin by grace ineffable. Then because the grace of God is through Jesus Christ, He says, And they have known Me, i. e. the reconciled world have known Me, by grace, forasmuch as Thou hast sent Me. And I have made known Thy name to them by faith, and will make it known by sight: that the love wherewith Thou hast loved Me may be in them. (2 Tim. 4:7) The Apostle uses a like phrase, I have fought a good fight, by a good fight being the more common form. The love wherewith the Father loveth the Son in us, can only be in us because we are His members, and we are loved in Him when He is loved wholly, i. e. both head and body. And therefore He adds, And I in them; He is in us, as in His temple, we in Him as our Head.
Il testo latino
Chrysostomus in Ioannem
Postquam dixerat quia multi credent per eos, et multa gloria potientur, loquitur de reliquo de coronis eis repositis, dicens pater, quos dedisti mihi, volo ut ubi ego sum et illi sint mecum
Augustinus in Ioannem
Ipsi sunt quos a patre accepit, quos et ipse de mundo elegit: sicut enim ait in huius orationis exordio: dedit ei potestatem omnis carnis, idest omnis hominis, ut det eis vitam aeternam: ubi ostendit potestatem se omnis hominis accepisse, ut liberaret quos voluerit et damnaret quos voluerit. Quapropter omnibus membris suis promisit hoc praemium, ut ubi est ipse, et nos cum illo simus; nec poterat non fieri quod omnipotenti patri se velle dixerit omnipotens filius: una vero est patris et filii voluntas; et si intelligere nondum permittit infirmitas, credat pietas. Quantum ergo attinet ad creaturam, in qua factus est ex semine David secundum carnem, eo modo dicere potuit ubi ego sum, ut iam ibi se esse diceret ubi fuerat mox futurus. In caelo ergo nos futuros esse promisit: illo enim forma servi levata est quam sumpsit ex virgine et ad dexteram patris collocata
Gregorius Moralium
Ubi est ergo quod rursus veritas dicit: nemo ascendit in caelum nisi qui de caelo descendit? Quae sibi in verbis suis non discrepat: quia enim membrorum suorum caput dominus factus est, repulsa reproborum multitudine, solus etiam est nobiscum; et sic, dum nos cum illo unum iam facti sumus, unde solus venit in se, illuc etiam solus redit in nobis
Augustinus in Ioannem
Quod vero attinet ad formam Dei, in qua aequalis est patri, si secundum eam velimus intelligere quod dictum est ubi ego sum, et illi sint mecum, abscedat ab animo omnis imaginum corporalium cogitatio, et non inquiratur aequalis patri filius ubi sit; quoniam nemo invenit ubi non sit: propterea non ei satis fuit dicere volo ut ubi ego sum, et ipsi sint, sed addidit mecum. Esse enim cum illo magnum bonum est: nam et miseri possunt esse ubi est ille; sed beati soli sunt cum illo. Et ut de visibili, quamvis longe dissimili, qualecumque sumamus exemplum; sicut caecus etiam si ibi sit ubi lux est, non est tamen ipse cum luce, sed absens est a praesente, ita non solum infidelis, sed etiam fidelis, etsi esse numquam possit ubi non sit Christus, non est tamen ipse cum Christo per speciem; nam fidelem non est dubitandum esse cum Christo per fidem. Sed hic de specie illa dicebat in qua videbimus eum sicuti est; unde adiunxit ut videant claritatem meam quam dedisti mihi. Ut videant dixit, non: ut credant: fidei merces est ista, non fides
Chrysostomus in Ioannem
Non autem dixit: ut participent gloriam meam, sed ut videant, hoc occulte insinuans quoniam omnis requies ibi est filium Dei videre. Dedit autem ei pater claritatem quando eum genuit
Augustinus
Cum ergo viderimus claritatem quam dedit pater filio, etiam si eam dici hoc loco intelligamus, non quam pater aequali filio, gignens eum, dedit, sed quam facto homini filio dedit post mortem crucis, tunc fiet iudicium, tunc tolletur impius ne videat claritatem domini: quam, nisi illam qua Deus est? Si ergo secundum id quod filius Deus est, accipiamus hoc dictum, volo ut ubi ego sum, et ipsi sint mecum, in patre cum Christo erimus: qui cum dixisset ut videant claritatem quam dedisti mihi, continuo subiunxit quia dilexisti me ante constitutionem mundi. In illo enim dilexit et nos ante constitutionem mundi, et tunc praedestinavit quod in fine facturus est mundi
Beda
Claritatem igitur vocat dilectionem qua ipse dilectus est a patre ante mundi constitutionem: in illa claritate et nos dilexit ante constitutionem mundi
Theophylactus
Postquam ergo pro fidelibus oravit, et tot illis prospera promisit, ponit quoddam pium et propria mansuetudine dignum, dicens pater iuste, mundus te non cognovit: quasi dicat: ego cuperem cunctos homines consequi dicta bona, quae quidem pro fidelibus imploravi; sed quia ignoraverunt te, ideo non contingent gloriam et coronas
Chrysostomus
Videtur autem mihi hoc et anxius dicere, quoniam eum qui ita bonus et iustus est cognoscere noluerunt. Non igitur hoc est quod Iudaei dicunt, quoniam ipsi quidem te cognoscunt, ego vero ignoro; sed e contrario est; unde subdit ego autem cognovi te, et hi cognoverunt quia tu me misisti: et notum feci eis nomen tuum, et notum faciam, per spiritum sanctum eis perfectam cognitionem dando. Si autem didicerint quis es tu, scient quia ego non sum separatus a te, sed valde amatus, et proprius filius et coniunctus. Hoc vero suasi eis, ut ego maneam in eis; et sic fidem quae est in me et amorem servabunt certissime; et hoc est quod subditur ut dilectio qua dilexisti me, in ipsis sit, et ego in ipsis; quasi dicat: ipsis me amantibus, ego manebo in eis
Augustinus
Vel aliter. Quid est eum cognoscere, nisi vita aeterna, quam mundo damnato non dedit, reconciliato dedit? Propterea itaque mundus non cognovit quia iustus es. Hoc meritis eius, ut non cognosceret, retribuisti; et propterea mundus reconciliatus cognovit quia misericors es; et ut cognosceret, non ei merito, sed gratia subvenisti. Denique sequitur ego autem cognovi te. Ipse fons gratiae est Deus natura, homo autem de spiritu sancto et virgine ineffabili gratia. Denique quia gratia Dei per Iesum Christum est, dicitur et hi cognoverunt: ipse est mundus reconciliatus; sed ideo quia tu me misisti: ergo gratia cognoverunt. Et notum feci eis nomen tuum per fidem, et notum faciam per speciem, ut dilectio qua dilexisti me, in ipsis sit. Qualis est ista locutio, tali et apostolus usus est: bonum certamen certavi; non ait: bono certamine, quod usitatius dicetur. Quomodo autem dilectio qua pater dilexit filium, esset in nobis, nisi quia membra eius sumus, et in illo diligimus, cum ipse diligitur totus, idest caput et corpus? Et ideo subiunxit et ego in ipsis: est enim in nobis tamquam in templo suo, nos autem in illo secundum quod caput nostrum est
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1. HAEC LOCUTUS EST JESUS; ET SUBLEVATIS OCULIS IN COELUM, DIXIT: PATER, VENIT HORA, CLARIFICA (Syrus et Arabicus, glorifica) FILIUM TUUM, UT FILIUS TUUS CLARIFICET (Syrus et Arabicus, glorificet) TE. Est haec Christi ituri ad passionem ultima et quasi cygnea oratio, ideoque plena dulcedinis, amoris et ardoris, qua docet nos primo, instante tribulatione, ad orationem confugere et a Deo robur petere ad illam superandam; secundo, patres tam corporales quam spiritales, dum abeunt vel moriuntur, debere suos filios Deo per orationem commendare; tertio, concionatores oportere studere orationi, ut per eam impetrent tum vim dicendi movendique animos auditorum, tum auditoribus gratiam, ut audita capiant, ament et opere exequantur, « ne inanis verbositas locum habeat, » ait Cyrillus, lib. XI, cap. xiv. Sublevatis oculis, ut simili gestu nos in oratione mentem a terra in coelum ad Deum sustollere doceret. Ita Chrysostomus. Singula verba habent emphasim. « Pater: » orat Christus ut homo, sed homo Deus, sive Deo hypostatice unitus. Quare Deum vocat Patrem, quia ipse genuit Filium, qua Deus est, ipsique hominem assumptum hypostatice univit. Patris nomen fiduciae et amoris est illicium: quid enim neget pater filio? Idem majestatis et potentiae est indicium; nam, ut ait Cyrillus, lib. I Thesauri, cap. vi, in Deo majus est esse patrem, quam dominum, quia ut Pater genuit Filium sibi ὁμοούσιον, ut dominus creavit creaturas, quae in infinitum minores sunt Filio. VENIT (Graece ἐλήλυθεν, id est venit in praeterito) HORA, id est tempus opportunum, scilicet pene ultima hora libertatis et vitae meae; jam instat mihi captivitas, passio, crux et mors, quando ego maxime egeo tua, o Pater, gratia et auxilio: tunc enim maxime occultabitur mea divinitas, quando ut seditiosus et affectator regni Judaici cum latronibus infami cruci suffigar; quare oro ut hanc infamiam abstergas, deitatem meam ostendas meque clarifices. Audi nunc S. Augustinum: « Ostendit omne tempus, et quid quando faceret, vel fieri sineret, ab illo esse dispositum, qui tempori subditus non est. Venit hora, non fato urgente, sed Deo ordinante: absit ut sidera mori cogerent siderum conditorem. » CLARIFICA FILIUM TUUM. Syrus et Arabicus, glorifica. Quaeres, quam gloriam et glorificationem hic petat Christus? Primo, nonnulli accipiunt passionem, crucem et mortem; haec enim fuit ingens Christi gloria, quia per eam homines Deo reconciliavit, peccatum abolevit, diabolum vicit, mortem destruxit, vitam et gloriam nobis procuravit. Ita Origenes, hom. 6 in Exod.; S. Ambrosius, lib. IV Hexam., cap. 11; et S. Hilarius, lib. III De Trinit., quem audi: « Conspuendus erat, flagellandus, crucifigendus; sed clarificat Pater, deficiente sole, tremente terra, proclamante centurione. » Crux ergo in se ingloria Christo, in fructu eidem fuit gloriosa. Vide Origenem. Secundo, S. Augustinus, tract. 104, et Ribera censent gloriam hanc Christi esse resurrectionem, ascensionem in coelum, sessionem ad dexteram Dei et missionem Spiritus Sancti, q. d. Ego pro gloria tua, et pro salute hominum, quos ab aeterno elegisti, ignominiosae morti me offero, tu me clarifica, ut in passione verus filius tuus appaream, et postea resurgam et ascendam in coelum; ut ita verus Deus ab hominibus credar, propter quos morior, ac divinitas et potentia et bonitas tua cognoscantur, et ab omnibus adoreris. Audi S. Augustinum: « Si passione clarificatus dicitur, quanto magis resurrectione? ait ergo: Clarifica, q. d. Venit hora seminandae humilitatis, fructum non differas claritatis. » Tertio, magis praecise et genuine, gloria haec fuit manifestatio Christi, ut mundus agnosceret eum esse Christum Dei Filium, ac in eum credens justificaretur et salvaretur. Hic enim erat finis et scopus incarnationis et totius oeconomiae Christi, sicque explicat Christus, vers. 2 et seq. ubi hanc gloriam vocat sui Deique manifestationem. Sensus ergo est, q. d. Ecce tu, o Pater! me Filium tuum misisti in carnem et mundum, ut mea passione et morte eum perditum redimam et salvem; instant mihi passio et mors in cruce infamis, ob quam multi patientur in me scandalum et a salute per me parta excident: rogo te, o Pater! ut me mundo notifices et glorifices, ne homines me ut vilem, sceleratum et infamem, ob mortem crucis contemnant, sed Filium tuum Deumque verum agnoscant, itaque gratiam, justitiam et salutem consequantur. Petit ergo Christus patefieri mundo consilium Dei de ipso incarnando, crucifigendo et morituro pro hominum salute, ut scilicet tantum Dei opus suum finem et scopum, qui est salus hominum, assequatur. Ait igitur: « Clarifica, » id est glorifica, me crucifixum et morientem, per miracula, scilicet terrae motum, eclipsim solis, scissionem veli in templo, scissionem petrarum, apertionem sepulcrorum, item per celerem resurrectionem et gloriam corporis: ad haec per ascensionem in coelum, missionem Spiritus Sancti et omnium gentium conversionem ad fidem meam, ut ex iis omnes gentes credant me esse Deum et Messiam salvatorem mundi, ac per hanc fidem sanctificentur et beentur. Hinc patet omnes hasce tres expositiones eodem recidere et in idem terminari. Et hoc proprie significat gloria, quae non est aliud quam nominis claritas. Unde Quintilianus: « Consentiens laus bonorum, ait, gloria appellatur. » Et Cicero, pro Marcello: « Gloria est illustris ac pervagata multorum et magnorum, vel in suos cives, vel in patriam, vel in omne genus hominum fama meritorum. » Idem, lib. II Offic.: « Perfecta gloria, ait, constat ex tribus his, si diligit multitudo, si fidem habet, si cum admiratione quadam honore dignos putat. » Unde Isidorus, lib. X Etym., litt. G: « Gloriosus, inquit, a frequentia claritatis dicitur, pro c g littera commutata. Gloriosus a laurea dictus, quae datur victoribus. » Ita S. Cyrillus hanc Christi gloriam explicat lib. XI; Cyprianus, lib. De Duplici martyrio; Hilarius, lib. III De Trinit.; Basilius, lib. IV Contra Eunom., sub finem, et alii. Addit Euthymius, q. d. Clarifica, id est notifica mundo me ex mero et summo amore libere pro eis mortem crucis subiisse; hoc enim coget omnes gentes me colere et redamare. Hinc patet hanc clarificationem proprie esse humanitatis Christi, ut scilicet illa cognoscatur esse unita Deo; consequenter tamen esse quoque divinitatis Christi, quia haec sequitur ex illa. Ex hoc enim, quod notum fuit mundo, humanitatem Christi unitam fuisse Deo, notum quoque factum est, Deum ex immensa misericordia demisisse se ad carnem et crucem pro nobis subeundam ex summo nostri amore. Objiciebat Arius: Filius petit clarificari a Patre, ergo Pater major et clarior est Filio. Retorquet hoc in ipsummet S. Basilius; nam subdit Christus: « Ut et Filius clarificet te. » Tam ergo Filius clarificat Patrem quam Pater Filium. Moraliter docet Christus hic, quod Deus ignominiam suo nomine susceptam vertat in gloriam, eoque majorem, quo major fuit ignominia, adeoque veram viam ad gloriam esse ignominiam, crucem et mortem, juxta illud Philip. II: « Factus est obediens usque ad mortem, mortem autem crucis, etc.; propter quod et Deus exaltavit illum, et donavit illi nomen, quod est super omne nomen, ut in nomine Jesu omne genu flectatur coelestium, terrestrium et infernorum. » Sic S. Petrus et Paulus Romae a Nerone ludibrio habiti, et quasi superstitiosi hostesque imperii, cruce et gladio plexi, pervenerunt ad summam gloriam, ut jam non tantum Romae, sed et toti Romano Imperio dominentur, ac S. Petrus Trajanum, S. Paulus Antonium Imperatorem sua columna triumphali dejiciens, ejus locum occuparit. Viderunt id per umbram Gentiles. Unde Agesilaus, rex Spartae, rogatus « qua ratione perpetuam sibi gloriam parare posset? » Respondit: « Si mortem contempseris. Nihil enim praeclari geri potest ab eo, cujus animum metus mortis occupavit. » Ita Plutarchus in Lacon. Sic Alexander, Julius Caesar, Scipio, Marcellus, Annibal, etc., gloriam bellicam sibi paravere mortis contemptu; unde de iis sic canit Horatius, lib. I Carm., ode 12: Crescit occulto velut arbor aevo / Fama Marcelli, micat inter omnes / Julium sidus, velut inter ignes / Luna minores. Id est, fama Marcelli velut arbor occulto aevo crescit; sidus Julium inter omnes micat, velut Luna inter ignes minores. Hinc Hispani etiamnum hoc habent axioma: « Ducem belli, qui gloriae sit avidus, debere mortem contemnere, ut gloriam emat vitae prodigalitate. » Idipsum magis dicant viri Apostolici: Ardua per praeceps gloria vadit iter. Id est, ardua gloria iter suum per praeceps facit. Quid enim est gloria terrena ad coelestem, humana ad divinam, temporalis ad aeternam? Hinc Paulus, II Corinth. IV: « Non sunt, inquit, condignae passiones hujus temporis ad futuram gloriam, quae revelabitur in nobis. » Unde eamdem mox vocat « aeternum gloriae pondus, » quia virtutis heroes glorificabit S. Trinitas, omnes angelorum myriades, omnia beatorum Prophetarum, Apostolorum, Martyrum, Confessorum, Virginum agmina in omnem aeternitatem. UT FILIUS TUUS CLARIFICET TE. Q. d. Oro, o Pater, ut clarifices, id est notum et clarum toti mundo me efficias, ostendendo me non esse merum hominem, sed hominem Deum, ac Filium tuum a te missum in carnem ad salutem hominum: hoc autem oro, non propter me, quasi ego hujus claritatis et gloriae sim avidus, sed ut claritas et gloria ad te redeant, velut ad fontem et auctorem omnis gloriae meae, ut scilicet ego manifestatus et clarificatus a te, majori pondere vicissim clarificem, id est notum et clarum efficiam te toti mundo. Fecit hoc Christus, primo, quia dum clarificatur Filius, clarificatur et Pater, ait Cyrillus. Sic et S. Hilarius, lib. III De Trinit.: « Ostendit, ait, eamdem in utroque divinitatis virtutem; claritas enim Filii est claritas Patris. » Secundo, quia dum innotuit mundo magnum hoc pietatis sacramentum, scilicet Verbi incarnatio, et per illam hominum salus et redemptio, omnes illud audientes et credentes laudarunt immensam Dei Patris misericordiam, sapientiam et omnipotentiam, quam in hoc suo opere ostendit. Tertio et maxime, clarificavit Christus Patrem viva voce doctrinae et praedicationis suae. Praedicavit enim Christus mysterium SS. Trinitatis, ac passim hic apud Joannem Patrem suum dilaudat, dicens se ab eo missum, et illi omnia sua accepta referre. Audi S. Augustinum: « Quomodo Filius Patrem clarificavit? Erat in Judaea tantummodo notus Deus; factum est vero per Evangelium Christi, ut Pater innotesceret Gentibus, ait ergo: Clarifica, etc., q. d. Resuscita me, ut innotescas toti orbi per me. » Nota τὸ « Filius tuus; » nam, ut ait S. Hilarius, lib. III De Trinit.: « Multi sunt filii, sed ipse proprius et verus, origine, non adoptione; veritate, non nuncupatione; nativitate, non creatione. »
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2. SICUT DEDISTI EI POTESTATEM OMNIS CARNIS, id est omnis hominis. Τὸ « sicut » primo, similitudinem; secundo, causam, ait Euthymius et Ribera; tertio, proportionem et aequalitatem, ait Toletus, significat, q. d. Quia dedisti mihi, o Pater, potestatem in omnes homines, da pariter et claritatem ad potestatem hanc necessariam illique proportionatam, scilicet parem et aequalem; ut, sicut potestas mea est amplissima, utpote in omnes homines, sic et claritas mea sit amplissima et per omnes gentes spargatur. Sic dicit vice-rex regi: Quia dedisti mihi potestatem vicariam, o rex, da quoque ministros et sumptus ad potestatem et dignitatem hanc sustinendam necessarios. Potestas autem Christi est auctoritas, jus et imperium Christi, non tantum qua Deus, sed etiam qua homo est, in omnes homines. Pater enim omnes homines Christo homini, quasi suo principi et salvatori subjecit omnesque curae et gubernationi Christi commisit, ut quantum in se est, omnes salvare satagat. Posuit igitur in manu Christi salutem omnium hominum. Τὸ ergo « omnis carnis, » id est omnis hominis, ostendit non ad solos Judaeos, sed ad totum orbem terrarum praedicationem Evangelii extendendam, ait Chrysostomus. UT OMNE QUOD DEDISTI EI, DET EIS VITAM AETERNAM. Est hebraismus. « Omne » enim significat omnem hominem; sed dicit « omne, » ut magis universitatem exaggeret. Rursum mutat numerum singularem in pluralem, dicens eis, ut indicet in hac universitate non esse unum, vel paucos, sed plurimos. Adde, τὸ eis per pleonasmum Hebraeis usitatum redundat. Sensus est, q. d. Clarifica et notifica me mundo, ut officio et potestate mea mihi a te tradita rite perfungar, scilicet ut omnes homines, quantum in me est, deducam ad vitam aeternam; haec enim claritas, quae est fides in me, necessaria est ut salutem consequantur. Dices, Christus non dat omnibus hominibus vitam aeternam, quia pauci salvantur et plures damnantur. Respondent Chrysostomus et Toletus, Christum, quantum est ex parte sua, dare omnibus vitam aeternam, quia omnibus dat sua merita, suam doctrinam, sua Sacramenta, suam gratiam ceteraque salutis media, quibus si recte utantur, pervenient ad vitam aeternam: quia vero plures iis uti nolunt, hinc plures sua culpa et ignavia damnantur, quam salventur. Addit Jansenius Christum proprie loqui de solis praedestinatis et electis; hos enim proprie Pater dedit Filio, ut patebit vers. 16. Christus ergo electis dat vitam aeternam efficaciter, reprobis vero sufficienter duntaxat, quia his dat sufficientem gratiam, illis vero efficacem: unde hi salvari possunt, sed illi soli actu salvantur.
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3. HAEC EST AUTEM VITA AETERNA, UT COGNOSCANT TE, SOLUM DEUM VERUM, ET QUEM MISISTI JESUM CHRISTUM. Cohaeret haec gnome apte cum praeced., dat enim causam Christus cur petat clarificari; quia scilicet haec claritas est cognitio Dei et Christi, quae unica est via ad vitam aeternam. Hic ergo est totus Christi discursus: Clarifica me Filium tuum, o Pater, ut Filius clarificet te, ut per hanc clarificationem et manifestationem, qua fideles agnoscent te esse verum Deum meque esse verum Filium, mundi redemptorem, consequantur vitam aeternam; nam vita aeterna in hoc consistit, ut cognoscant te verum Deum, et Jesum Christum, quem misisti, ut credentes in eum salventur; nemo enim nisi per fidem, qua credit in Christum, salvari potest. HAEC EST AUTEM VITA AETERNA. Primo, S. Thomas, I part., Quaest. XII, art. 4 et 6; et I II, Quaest. III, art. 4, et lib. III Contra Gentes, cap. LXI et alibi, haec verba accipit in sensu formali, indeque probat essentiam beatitudinis sitam esse in actu intellectus, non voluntatis, puta in visione Dei. Sic ergo exponit, q. d. Clarifica me, ut per hanc claritatem fideles in me consequantur vitam aeternam, quae consistit in cognitione, id est visione Dei, id est Patris et Filii. Secundo, Cajetanus, Titelmannus et Jansenius censent cognitionem hoc loco accipi, ut communis est cognitioni viae et patriae; atque ideo non dictum esse, ut videant te, quod Beatorum est, sed « ut cognoscant te, » quod etiam convenit viatoribus; q. d. Ego daturus sum illis vitam aeternam; vita autem aeterna hic inchoatur per fidem, et postea consummabitur in visione: quare sine fide assequi eam homines non possunt, ideo peto ut me clarifices. Tertio, et genuine, haec verba ad litteram explicanda sunt in sensu non formali, sed causali, q. d. « Haec est vita aeterna, » id est haec est causa vitae aeternae, vel haec est via ad vitam aeternam; nimirum ut per fidem cognoscant homines, et credant te esse solum verum Deum et Jesum Christum a te missum ad eorum salutem. Fides enim in Deum et Christum est recta via ducens nos ad vitam aeternam, juxta illud Joan. III: « Ut omnis qui credit in ipsum, non pereat, sed habeat vitam aeternam. » Et cap. VI: « Qui credit in me, habet vitam aeternam. » Est metonymia, quia ponitur effectus pro causa, scilicet vita aeterna pro fide. Similis est Joan. XI: « Ego sum resurrectio et vita, » id est ego sum causa, vel auctor et effector resurrectionis et vitae. Et cap. XII: « Scio, quia mandatum ejus vita aeterna est, » id est causa vitae aeternae. Et I Joan. V: « Haec est victoria, quae vincit mundum, fides nostra, » q. d. Fides est causa victoriae nostrae. Ita Cyrillus, lib. XI, cap. XVI: « Radicem, inquit, atque originem aeternae vitae fidem et verae pietatis virtutem esse affirmat. » Fides enim est quasi inchoatio visionis beatificae, in qua vita aeterna et beatitudo consistit: fides enim parit spem, spes charitatem, charitas bona opera, quibus meremur vitam aeternam. Denique audi S. Augustinum tres hosce sensus complectentem et connectentem: « Si cognitio Dei est vita aeterna, tanto magis in vita aeterna, quanto magis in hac cognitione proficimus; erit autem haec perfecta, quando nulla mors erit: summa tunc clarificatio, quia summa gloria; definitur autem gloria: Frequens de aliquo fama cum laude: quod si homo laudatur, cum famae creditur; quomodo Deus laudabitur, cum videbitur? Beati qui habitant in domo tua, in saecula saeculorum laudabunt te. » UT COGNOSCANT TE, SOLUM DEUM VERUM. Ergo solus Pater est verus Deus, ergo Filius non est verus Deus, inferunt Ariani. Hic est eorum Achilles. Respondent primo, S. Augustinus, tract. 105, Beda, S. Thomas et alii hic, copulam et jungere Jesum Christum cum Deo Patre sub una deitate, q. d. « Ut cognoscant te solum Deum verum, et quem misisti Jesum Christum; » supple, et repete esse pariter solum Deum verum. Ratione id probat S. Hilarius, lib. IX De Trinit., nam alioqui haec propositio esset hiulca, pendens et imperfecta: nam si de Patre credendum est eum solum verum Deum, de Jesu Christo nihil diceretur credendum, nisi intelligamus illum etiam esse Deum verum, aeque ac est Pater. Sic ergo ordinanda est sententia: « Ut cognoscant te, et quem misisti Jesum Christum, » esse « solum verum Deum, » scilicet tam Filium quam Patrem esse Deum verum. Unde Patres ex hoc loco probant Christi divinitatem, ut S. Cyprianus, lib. I Contra Judaeos; S. Ambrosius, lib. V De Fide, cap. II; S. Hilarius, lib. IX De Trinit., in medio; S. Basilius, lib. IV Contra Eunom., in fine; Chrysostomus, Cyrillus, Theophylactus et alii. Secundo, plenius respondent S. Chrysostomus, Cyrillus, Leontius, Toletus, Ribera et alii, vocem exclusivam « solum » hic non excludere Filium et Spiritum Sanctum, sed tantum idola et falsos deos, qui aliam habent naturam et deitatem a vera deitate, quae una est in S. Trinitate, ideoque eadem numero in Patre, Filio et Spiritu Sancto. Pro quo nota τὸ « solum » hic non esse subjectum, sed praedicatum; non enim sensus est, q. d. Ut cognoscant te, o Pater, qui solus es Deus verus; sed q. d. Ut cognoscant te, qui es ille Deus, qui solus verus est Deus: qualis quoque est Filius et Spiritus Sanctus; clarius hoc significatur in Graeco: ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν θεόν, id est ut cognoscant te, qui es solus verus Deus; et Syrus, ut cognoscant te esse Deum veritatis solum; et Arabicus, ut cognoscant te esse Deum verum solum. Idem innuit comma, quod Romani et Complutenses ponunt post τὸ ut cognoscant te. Nam Filium etiam esse Deum satis insinuat, cum asserit in ejus aeque ac Patris cognitione consistere vitam aeternam. Vita enim aeterna necessario consistit in summo bono et vero Deo, et notat S. Ambrosius, lib. V De Fide, cap. II. Christus ergo modestiae causa expresse non vocat se Deum, sed missum a Patre, hoc est Messiam et redemptorem mundi. Talis enim erat qua incarnatus et homo factus. Hinc collige, ad salutem et vitam aeternam requiri cognitionem, id est fidem, tum incarnationis Jesu Christi, tum Trinitatis; nam Pater non potest plene cognosci sine Filio et Spiritu Sancto; paternitas enim in Patre requirit spirationem Spiritus Sancti. ET QUEM MISISTI JESUM CHRISTUM. Nomen enim Messiae, sive Christi, est missus, sive mittendus, ut supra dixi. Dices: Omittitur hic Spiritus Sanctus, ergo ille non est Deus, utpote in cujus cognitione et visione non consistat beatitudo nostra. Respondi jam. « Solum » excludere duntaxat deos Gentium, qui aliam habent naturam a Deo vero, non autem Spiritum Sanctum, qui habet eamdem. Sed cur hic nominatur Filius duntaxat, non Spiritus Sanctus? Respondet primo, Euthymius: « Quia nondum tempus erat, ut de eo doceret; primum enim oportebat Filii cognitionem mentibus discipulorum insinuari, deinde etiam illis ea revelari quae sunt Spiritus Sancti. » Sed obstat quod jam Christus discipulis promiserat Spiritum Sanctum multaque de eo dixerat. Secundo, Ribera id censet fieri propter auctoritatem originis; quare sicut Filius omnia tribuere solet Patri, quia ab eo procedit, ita nunc cognitioni Patris et Filii tribuitur vita aeterna; et licet subintelligatur etiam Spiritus Sanctus, non tamen nominatur, quia Pater et Filius sunt principium ejus, ipse vero nullius personae divinae principium est, sed a Patre et Filio habet quidquid habet, quomodo explicui cap. XV, in illis verbis: « Qui a Patre procedit. » Tertio, planius dicas Christum hic non meminisse Spiritus Sancti, quia totus erat in inculcanda fide sui ipsius, ut scilicet ipse crederetur esse verus Deus Deique Filius et homo. Hoc enim tunc maxime erat inculcandum, tum quia novum et difficile erat creditu, tum quia hoc erat basis reliquorum credendorum, tum quia hoc credito credebatur et Spiritus Sanctus: hunc enim a se procedere et a se mittendum jam dixerat Christus. Intelligitur ergo hic Spiritus Sanctus, quia, ut ait S. Augustinus, ipse est Spiritus Patris et Filii, tanquam charitas consubstantialis amborum.
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4. EGO TE CLARIFICAVI (ἐδόξασά σε, id est, ut Syrus et Arabicus, glorificavi) SUPER TERRAM: OPUS CONSUMMAVI (Syrus, absolvi) QUOD DEDISTI MIHI UT FACIAM. — q. d. Opus praedicationis et redemptionis, ad quod me quasi legatum tuum misisti in mundum, jam jam post paucas horas passionis et mortis meae consummabo, finiam et absolvam praedicationem Evangelii per omnes Gentes ex decreto tuo commissurus Apostolis. Audi S. Augustinum: « Clarificavi te his, quos dedisti mihi, cognitum te faciens. Clarificatur Deus, cum annuntiatus hominibus innotescit et per fidem credentibus praedicatur. » Nam, ut ait S. Chrysostomus, in caelo jam glorificatus fuerat et ab angelis adoratus; de ea ergo gloria loquitur, quae ad culturam hominum pertinet.
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5. ET (id est idcirco, quia scilicet jam opus legationis meae consummavi, ac me amore tui humiliavi et abjeci me usque ad mortem crucis) NUNC CLARIFICA ME TU, PATER, APUD TEMETIPSUM, CLARITATE, QUAM HABUI, PRIUSQUAM MUNDUS ESSET, APUD TE. — S. Augustinus, et ex eo S. Thomas, accipit claritatem quam Christus ut homo habuit ab aeterno, non actu, sed in decreto et praedestinatione Dei. Petit, inquit, ut, quam habuit claritatem in praedestinatione, habeat perfectione et redditione, scilicet in dextera Patris; videbat enim glorificationis praedestinatae tempus advenisse. Sic et Suarez: Clarifica, inquit, me gloria resurrectionis, ad quam ante mundum me praedestinasti. Simplicius alii accipiunt de claritate, id est gloria divinitatis, quam Christus ab aeterno habuit apud Patrem ut Filius, sedendo ad dexteram ipsius, hoc est, ipsi in dignitate et gloria par et aequalis, utpote Deus verus de Deo vero. Sensus ergo est, q. d. « Clarifica, » id est glorifica me, Pater, claritate et gloria illa quam habui apud te ab aeterno; hoc est fac, o Pater, ut moriturus mox resurgam et ascendam in caelum sedeamque ad dexteram tuam quasi Filius tuus, itaque glorificer et ab hominibus agnoscar non tantum esse homo, sed et Deus; quod scilicet ob divinam naturam humanitati conjunctam, humanitas mea gloriosissime evecta sit ad dexteram tuam, eique divina natura humanitati meae divinitatis gloriam, quam habuit ab aeterno, communicarit. Petit ergo divinitatem in humanitate sua latentem agnosci, itaque utramque clarificari et glorificari. « Clarifica » igitur me tu, Pater, « apud temetipsum, » scilicet assumendo me ad te, ut ad dexteram tuam sedeam, inquit Chrysostomus, Cyrillus, Theophylactus, Euthymius, S. Thomas; « a claritate quam habui apud te, » q. d. Colloca me ad dexteram tuam, ut omnes intelligant me habere eam claritatem quam revera ab aeterno habui apud te, scilicet me esse Filium tuum naturalem aequalem tibi. Ita Cyrillus et Hilarius, De Trinit., lib. III; ita quoque S. Augustinus, Leontius, Toletus, Ribera, Jansenius, Maldonatus et alii hic. Triplex ergo hic claritas Christi significatur et involvitur. Prima est, claritas increata et infinita, puta gloria divinitatis et filiationis divinae, quod scilicet ipse vere sit Deus Deique Filius; hanc enim gloriam habuit apud Patrem ante mundi creationem. Secunda est claritas creata et finita, puta gloria humanitatis, quam ipsa nacta est in resurrectione ejusque dotibus gloriosis, ac mox in ascensu ad caelum et sessionem ad dexteram Dei: Christus enim non tantum qua Deus, sed et qua homo, post ascensum in caelum sedet ad dexteram Dei, uti fuse explicui, Coloss. III, 1. Haec autem secunda claritas Christi ostendit primam; ex eo enim quod Christus, qua homo, ascendens ad caelum sedet ad dexteram Dei, innotuit Christum esse Deum Deique Filium, ac ut talem sedere ad dexteram Dei, id est illi divinitate, gloria et adoratione esse parem et aequalem. Sensus ergo est, q. d. Fac, o Pater, ut claritatem, id est gloriam quam habui, qua Deus, ante mundum, nunc habeam et participem ut homo, id est fac ut ego, qui ab aeterno, qua Deus, sedi ad dexteram tuam, nunc ad eamdem sedeam ut homo. Hoc enim significat τὸ « apud temetipsum, » scilicet in tempore, post ascensum in caelum. Tertia claritas est, qua utraque claritas jam dicta manifestata est Apostolis caeterisque fidelibus. Nam cum hi viderunt Christum gloriose in caelum scandere, angelos illi applaudere, ac Christum e caelo mittere Spiritum Sanctum cum operatione tot signorum et miraculorum, quibus ipsi ad Christum converterunt totum orbem; ex his omnibus, inquam, cognoverunt ipsi Christum non fuisse merum hominem, sed et Deum Deique Filium, ac ut talem sedere ad dexteram Dei in summa majestate et gloria, idque per omnes gentes praedicarunt. Petit ergo Christus primam suam claritatem et gloriam patefieri per secundam, scilicet per ascensum humanitatis in caelum; et secundam per tertiam, scilicet, ut secunda manifestetur Apostolis caeterisque fidelibus. Summa postulat Christus, ut divinitas velut margarita abscondita in luto et testa humanitatis et passionis suae, illa per mortem diffracta emicet, et radios suae gloriae ubique diffundat: sicut sol nube velatus, dum illam suo fulgore diffringit et dissipat radiosque suos coruscos quaquaversum spargit; tumque Christi claritas, id est gloria ejus, toto orbe splendescet. Hoc autem factum est in Christi resurrectione, ascensu in caelum, missione Spiritus Sancti, conversione Gentium. Hinc S. Chrysostomus per « claritatem » accipit passionem. Audi S. Chrysostomum alloquentem: « Quid dicis? Ad crucem cum latronibus ac praedonibus ducendus maledictorumque necem subiturus, deinde et conspuendus, et virgis percutiendus es atque alapis, et ista vocas gloriam? Utique, inquit; nam pro dilectis ista patiar, etc.; si gloria illi non in patrio throno, sed in contumelia reputata est, multo magis mihi istud pro gloria ducendum est. » Et paulo ante: « Si Christus, ait, tanti non duxit esse in gloria, quanti quod mei gratia crucem subiret; quid, quaeso, illius nomine ferre non debeo? » Nota: τὸ « apud temetipsum » et « apud te. » Primo, idem est quod a te; deitatem enim suam omnemque gloriam accipit Filius a Patre. Secundo, idem est quod coram te; nam, licet nullus esset angelus vel homo Christum glorificans, ipse tamen coram Patre haberet infinitam laudem et gloriam; hac enim Pater laudat et glorificat Filium, ac vicissim Filius Patrem. Idem dico de Spiritu Sancto. Hoc est, quod ad finem singulorum Psalmorum canimus: « Gloria Patri, et Filio, et Spiritui Sancto: Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen. » q. d. Opto Deo Patri, et Filio, et Spiritui Sancto gloriam immensam et divinam, qualem habuit a principio, id est ab aeterno, et nunc habet et habebit in perpetuum, quae est gloria, qua una persona divina caeteras sibi socias immensa laude glorificat et vicissim eadem ab illis glorificatur. Pater enim immense glorificat Filium et Spiritum Sanctum, et hi vicissim tam Patrem, quam se invicem immense glorificant. Tertio, τὸ « apud temetipsum » proprie idem est quod « apud te: » scilicet qua Deus sedens in throno divinitatis ad dexteram tuam, quasi tibi ὁμοούσιος, par et aequalis, juxta illud cap. I, vers. 1: « Et Verbum erat apud Deum, » vide ibi dicta; qua homo vero supra omnes angelos et creaturas elevatus, proxime assidens Deo. Perperam ergo nonnulli haeretici, teste S. Augustino, tract. 103, hanc clarificationem sic factam opinantur, ut humanitas in caelo conversa sit in divinitatem; hoc enim est impossibile, et sic non glorificaretur humanitas Christi, quae passa est, utpote quae amplius non est, cum sit conversa in divinitatem, sed sola divinitas. Participavit ergo humanitas gloriam divinitatis prae omnibus beatis angelis et hominibus, utpote sibi hypostatice unita, perinde ac aer participat lumen solis, et Beati participant gloriam Dei. Ita S. Chrysostomus, Cyrillus, Hilarius, Ambrosius et Athanasius scribentes contra Arianos. Nec mireris id nonnullos sensisse de Christo; nam idem senserunt de Beatis omnibus, scilicet illos in caelo revera transformandos in Deum, ex eo quod ait Apostolus I Corinth. xv, 28: « Ut sit Deus omnia in omnibus. » Fuit hic error Contemplativorum, sed fanaticorum, ut ibi dixi.
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6. MANIFESTAVI NOMEN TUUM HOMINIBUS, QUOS DEDISTI MIHI DE MUNDO. — Explicat τὸ « ego te clarificavi, opus consummavi, » per « manifestavi nomen tuum hominibus. » Hoc enim erat opus illi a Patre commissum: ita Chrysostomus. « Nomen tuum, » non quo Deus, sed quo Pater es et vocaris, quodque me Filium generaris tibi consubstantialem, ait Cyrillus. Audi Interlinearem: « Nomen tuum, non quo diceris Deus, quod erat notum Judaeis, sed quo diceris Pater meus, quod sine Filio non noscitur. » Et S. Augustinus: « Nam quod Deus dicitur, nec Gentibus incognitum: in hoc quod fecit mundum, notus in omnibus Deus; in hoc quod non cum diis falsis colendus, notus in Judaea Deus; in hoc quod Pater Christi, nunc per Christum manifestatus. » Et Chrysostomus: « Se Filium Dei Patris manifestaverat jam et verbis et rebus. » QUOS DEDISTI MIHI DE MUNDO. — Quos scilicet « dedisti mihi » per vocationem et gratiam, non tantum sufficientem, sed et efficacem; sive, quos « dedisti mihi » perfecte et complete, nimirum tam quantum est ex parte tua, vocando eos per gratiam praevenientem, libero eorum arbitrio congruentem, quae actu persuaderet eis tui fidem, amorem et sequelam; quam, quantum est ex parte ipsorum, qui a te sic vocati, per gratiam tuam sponte sua vocationi tuae obsecuti sunt tibique obedierunt, ut se mihi et meae fidei darent, itaque se separarent de mundo, id est de numero infidelium et peccatorum, mundi cupedias et vanitates captantium. Hinc S. Caecilia dicebat « se nullam velle habere amicitiam cum mundo. » Loquitur proprie de Apostolis caeterisque suis discipulis; atque hac phrasi significat primo, suum dominium et potestatem, quam ut homo habebat, in discipulos caeterosque homines a divinitate manare et derivari; secundo, Deum Patrem gratia sua eos praevenisse, ac movisse ad Christi fidem et sequelam; tertio, Patrem eos separasse a mundo, ac tradidisse Christo, ut per eum salventur; quarto, se habere voluntatem humanam cum Patris voluntate conformem illique per omnia subditam; quinto, Deum Patrem elegisse eos quos volebat Christo tradere in Apostolos et discipulos, illosque Christo proposuisse ac Christum Patri obsequentem eos acceptasse. TUI ERANT, ET MIHI EOS DEDISTI: ET SERMONEM TUUM SERVAVERUNT. — Christus valedicturus Apostolis, eis benedicit et omnia bona a Deo apprecatur. Hic ergo per orationem eos Deo commendare incipit, ac rationem addit, dicens: « Tui sunt, » etc., quia nimirum ab aeterno eos amasti, elegisti tibique ascivisti, ut e numero mundanorum per gratiam tuam separarentur et salvarentur, scilicet, adduxisti eos ad me, ut in me crederent meumque sermonem, id est meam doctrinam et legem servarent, itaque gloriam aeternam, ad quam eos elegisti, consequerentur; nam, ut dixit cap. VI: « Nemo potest venire ad me, nisi Pater qui misit me, traxerit eum. » Qui ergo tui sunt, hoc est, a te dilecti et electi, cura, conserva, protege eos ut tuos: hoc oro, quia sicut tui sunt, sic mei quoque sunt; tu enim « mihi eos dedisti: » tuos igitur aeque ac meos ama, guberna et rectis viis dirige in vitam aeternam.
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7. NUNC COGNOVERUNT, QUIA OMNIA QUAE DEDISTI MIHI, ABS TE SUNT, — scilicet quod omnia mea dicta et facta, non a me, sed a te primitus sint profecta, ideoque meam doctrinam et legem mihi a te esse datam et dictatam.
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8. QUIA VERBA, QUAE DEDISTI MIHI, DEDI EIS: ET IPSI ACCEPERUNT, ET COGNOVERUNT VERE QUIA A TE EXIVI (a te processi et genitus sum quasi Filius, ut dixi cap. XVI, vers. 30), ET CREDIDERUNT QUIA TU ME MISISTI. — q. d. Cura eos, quia ego eos curavi et docui, ipsique me et meam doctrinam ultro acceptarunt ac crediderunt me esse tuum Filium a te missum in mundum ad ejus salutem, scilicet me esse Messiam, sive Christum salvatorem mundi.
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9. EGO PRO EIS ROGO (ut eos conserves, et crescere facias in tui meique cognitione et amore): NON PRO MUNDO ROGO, SED PRO HIS QUOS DEDISTI MIHI, QUIA TUI SUNT. — Hinc haeretici dicti Praedestinationi tempore S. Augustini (abutentes scriptis S. Augustini De Praedestinatione et gratia), docuerunt Christum pro solis praedestinatis orasse, natum et passum esse: quare praedestinatis nil obesse, quaecumque committant scelera, ac reprobis nil prodesse bona opera quaecumque faciant. Haec haeresis hisce saeculis renovata est a Joanne Hus et Martino Luthero. Ita Prateolus, ex Sigeberto, in Catal. haeret. Verum S. Scriptura docet Christum natum et passum esse pro omnibus hominibus, etiam reprobis, aut potius ob sua scelera reprobatis vel reprobandis, ut patet Luc. XXIII, 34; II ad Cor. V, 14 et 15; Joan. I, 9; I Timoth. II, 4, ubi dicitur: « Qui (Deus) vult omnes salvos fieri, et ad agnitionem veritatis venire, » scilicet per Christum: quia Christus, quantum est ex parte sua, providet omnibus hominibus de mediis necessariis ad salutem; instituit enim Sacramenta pro omnibus, Apostolos misit ad omnes gentes, doctrinam et gratiam suam offert omnibus. Sufficienter ergo ex parte sua egit, ut omnes salvarentur. Peculiariter tamen hic orat pro suis fidelibus, oratione efficaci, ut Deus eos in fide et gratia data custodiat. Ita S. Augustinus, qui et alibi ait: « Non pro mundo rogo, » hoc est, inquit, pro his qui in finem vitae permansuri sunt mundus, id est infideles et impii. Secundo, at melius ac praecisius, Christus hic orat tantum pro suis Apostolis et discipulis (quia eis hac oratione benedicens valedicit), ut conserventur a Deo Patre in fide, gratia et concordia, in qua jam erant. Id patet ex vers. 11 et 20, ubi, post orationem factam pro Apostolis, orat pro caeteris fidelibus per eorum praedicationem credituris. Ergo pro eis hic non oravit. Porro, « pro mundo, » id est mundi amatoribus et incredulis: quia et crucifixoribus suis oravit Christus alibi, praesertim in cruce, ut sese converterent, paenitentiam agerent, itaque veniam, gratiam et salutem consequerentur, dicens: « Pater, dimitte illis, non enim sciunt quid faciunt, » Luc. cap. XXIII, vers. 34; cujus orationis vi, multi ex eis paulo post, praedicante S. Petro, conversi sunt, ut patet Act. II. Hic tamen pro eis non oravit (nec enim omnia omnibus, neque semper et ubique postulanda sunt); sed tantum pro Apostolis, quia eis hic valedicit, et orando benedicit, ut dixi: Apostoli enim erant futuri propagatores Evangelii et principes Ecclesiae.
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10. ET MEA OMNIA TUA SUNT, ET TUA MEA SUNT: ET CLARIFICATUS SUM IN EIS. — Probat quod dixit: « quia tui sunt, » et a te mihi dati; nam « mea omnia tua sunt, et tua mea sunt, » q. d. Abiturus tibi, o Pater, commendo meos discipulos, quasi filios, quia tui sunt, a te electi in vitam aeternam, et meae fidei commissi et dati a te; tui, inquam, sunt adhuc, licet mihi dati sint, quia omnia mea tua sunt; et licet dixerim a te mihi datos esse, semper quoque mei fuerunt, quia omnia quae tu habes, mea sunt propter essentiae unitatem. Ita Cyrillus et Chrysostomus. ET CLARIFICATUS SUM IN EIS. — Quia ipsi in me credunt, me amant, colunt, adorant, depraedicant, quasi Messiam et Dei Filium. Ita Cyrillus et Chrysostomus. Moraliter, disce hic Deum et Christum glorificari in nobis cum bene agimus, ac praesertim cum ejus fidem praedicamus, et infideles vel impios ad eum convertimus. Aliter S. Augustinus, tract. 107, qui praeteritum accipit pro futuro ob ejus certitudinem, q. d. Oro pro Apostolis, quia per ipsos glorificandus sum in orbe, cum ipsi a morte mea meam divinitatem ubique Gentium praedicabunt.
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11. EGO JAM NON SUM IN MUNDO (id est mox non ero in vita et terra hac, quia post paucas horas occidar), ET HI IN MUNDO SUNT, ET (id est quia) EGO AD TE VENIO. — q. d. Ego ab illis abeo et ad te redeo: ipsi autem manent in mundo, ut meum tuumque Evangelium toto orbe praedicent, ideoque diaboli, aeque ac Judaeorum et Gentium odiis, persecutionibus et mille periculis exponentur: tu ergo, o Pater, eos custodi: nec enim est alius me absente, qui eos tueatur. PATER SANCTE, SERVA EOS IN NOMINE TUO, QUOS DEDISTI MIHI: UT SINT UNUM, SICUT ET NOS. — Patri dat epithetum sancti, quia agit de sanctitate, petitque ut Pater sanctus Apostolos in sanctitate conservet et promoveat. Sic vers. 25 ait: « Pater juste, mundus te non cognovit, » q. d. Justus es, qui injusto et superbo mundo mysteria meae humilitatis et redemptionis abscondis. Sic Deus Paulum in tribulatione consolans, ab eo vocatur « Pater misericordiarum, et Deus totius consolationis, » II Cor. I. Idem vero Davidem in praelio roborans et victorem faciens, sic ab eodem compellatur: « Diligam te, fortitudo mea: Dominus firmamentum meum et refugium meum. » SERVA EOS IN NOMINE TUO, — id est tua virtute, tuo auxilio, tua omnipotentia, ut semper in me, meoque ac tuo amore et cultu persistant. Hinc patet Apostolos post adventum Spiritus Sancti non amisisse Dei gratiam, nec peccasse mortaliter, quia hoc hic orat Christus, cujus oratio, utpote ardens et efficax, a Patre fuit exaudita. Ita Ribera. UT SINT UNUM SICUT ET NOS, — scilicet consensu, voluntate et spiritu, sicut nos unum sumus natura et eadem essentia divinitatis, ut scilicet uno charitatis spiritu conjuncti, semper me sequantur, nec inter se discordia dividantur; sed habeant unitatem spiritus per concordiam, quam nos habemus per eamdem essentiam. Ita S. Augustinus et S. Ambrosius, lib. IV De Fide, cap. II. Unde notat S. Cyrillus hic et S. Athanasius, serm. 4 Contra Arian., τὸ « sicut » similitudinem quamdam et imitationem significare, non identitatem, q. d. Ut imitentur nostram unitatem per consensum animorum, quam nos habemus per eamdem numero essentiam et voluntatem. Nota: S. Cyrillus et S. Hilarius, lib. VIII De Trinit., τὸ « ut sint unum, » referent ad S. Synaxim, puta ad Eucharistiam, quasi optet Christus, ut Apostoli per sumptionem corporis sui in Eucharistia fiant unum et secum et inter se, idque vere, corporaliter et substantialiter, sicut ipse vere cum Patre unum est substantialiter. Sicut enim Pater unitur Filio in eadem essentia divinitatis; sic Apostoli et fideles omnes uniuntur sibi invicem in eadem substantia humanitatis et divinitatis Christi, quam sumunt in Eucharistia.
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Aliter S. Augustinus: Quod sit hoc gaudium, inquit, supra expressit dicens: «Ut sint unum, sicut et nos unum sumus;» haec est pax et beatitudo futuri saeculi. 15. NON ROGO UT TOLLAS EOS DE MUNDO, SED UT SERVES EOS A MALO. 16. DE MUNDO NON SUNT, SICUT ET EGO NON SUM DE MUNDO. — «Ut eos serves a malo:» primo, culpae, quae sola verum est malum; secundo, poenae, q. d. Ut eos serves in quavis tribulatione et adversitate, ita ut vel ab ea illos protegas, vel in illa robores, ut illam gloriose tolerent et superent; tertio, «a malo,» id est a diabolo ejusque insidiis et tentationibus: graece enim est cum articulo, ἐκ τοῦ πονηροῦ. DE MUNDO NON SUNT. — Hoc repetit: paulo ante enim hoc dixit, ut daret causam cur mundus eos odisset, quia scilicet illi moribus, affectibus et vita erant dissimiles, imo contrarii; hic vero id repetit, ut ostendat cur Pater eos cordi et curae habere servareque debeat, quia scilicet ipsi mundo relicto, Dei Christique cultui et curae se totos tradiderunt. Unde subdit:
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17. SANCTIFICA EOS IN VERITATE. — Tò «sanctifica» non actum inchoatum (quia jam Apostoli erant sancti sumpserantque paulo ante S. Synaxim), sed proficientem et perfectum significat, juxta illud Apoc. XXII: «Qui sanctus est, sanctificetur adhuc,» q. d. Confirma, promove et perfice eos in sanctitate, sive per Spiritum Sanctum in Pentecoste veritatem Evangelicam perfectam eis infunde, ut tam interna quam externa sapientia et sanctitate repleantur; itaque tam vita quam verbo veri sint orbis doctores, sacerdotes et Ecclesiarum principes, qui suam sanctitatem, quasi ignem divinum omnibus afflent et aspirent. Unde sequitur) SERMO TUUS VERITAS EST. — Id est doctrina tua per me eis tradita veritas est, q. d. Non Moses, non Philosophi, sed sermo tuus hanc veritatem Evangelicam docet. Mosis ergo et Judaeorum sanctitas fuit ceremonialis et umbratica; philosophorum vel ficta, vel moralis et naturalis; Christi vero supernaturalis, caelestis et divina. Alii, «sanctifica eos in veritate,» hoc est, inquiunt, sanctifica eos vere, id est integre et perfecte, quam Apostolus vocat «sanctitatem veritatis,» id est veram, sinceram, integram, Ephes. IV, 24. Integra enim magnaque sanctitas requiritur in Apostolo ad praedicandum assidue, ad resistendum tyrannis, ad laborandum nocte et die, ad mortem et martyrium subeundum. Vide II Cor., cap. XI. Secundo, sic exponi potest: «sanctifica eos in veritate,» id est sanctifica eos in me qui sum «via, veritas et vita,» cap. XIV, vers. 6, q. d. Fac eos meae bonitatis et sanctitatis participes. Ita S. Augustinus, tract. 108; Cyrillus, Rupertus, S. Thomas. Posset tertio, cum Maldonato, tò «sanctifica eos in veritate,» exponi, q. d. Eos uti sanctos ministros et praecones Evangelii segrega, designa et consecra; sed «in veritate,» non in umbris, uti olim Aaron cum suis filiis, Levit. IX, umbratice et typice sanctificatus est, id est consecratus sacerdos et pontifex. Unde Chrysostomus, «sanctifica eos in veritate,» hoc est, inquit, segrega eos sermoni et praedicationi. Sic Jeremias, cap. I, vers. 5, dicitur in utero sanctificatus, id est designatus et quasi consecratus propheta. Posset quarto, tò «sanctifica eos in veritate,» sic accipi, q. d. Fac eos sanctas victimas, ut per martyrium tibi sanctificentur et immolentur. Decet enim Apostolos fieri martyres, ut sanctitatem doctrinae suae sanctitate martyrii sui confirment et obsignent. Unde et de facto omnes Apostoli fuere martyres, instar Christi, qui vers. 19, ait: «Pro eis ego sanctifico,» id est offero et immolo meipsum. Sic enim in Levitico passim victimae dicuntur sanctificari, cum Deo immolantur, de quo rursus vers. 19. Nota: Christus ut homo triplicem habuit sanctitatem, quam Apostolis et fidelibus communicavit. Prima fuit infusa, scilicet gratia, charitas, caeteraeque virtutes, animae Christi a Deo in primo conceptionis ejus instanti inditae, uti nobis Deus easdem per Christi merita infundit. Secunda fuit sanctitas divina; qua nimirum deitas ipsa sanctissima est, et fons omnis sanctitatis hominum et angelorum: hanc enim habuit Christus ut homo per communicationem idiomatum; per hanc enim attributa Deitatis, inter quae unum est sanctitas, vere attribuuntur Christo homini, utpote qui in eadem persona Verbi cum Deitate subsistit. Tertia, sanctitas Christi hominis, praecise facta est per ipsam ejus unionem hypostaticam cum Verbo; per hanc enim praecise humanitas Christi sanctificata fuit effectaque sanctissima: nam, etiamsi Christus ut homo nullam habuisset gratiam infusam, ipsa tamen ejus unio hypostatica cum Verbo summa erat ejus sanctificatio et sanctitas. Hinc humanitas Christi, quia Verbo unita, peccare non poterat eratque plane impeccabilis, Deo gratissima et acceptissima, imo Christus ut homo erat Dei Filius, non adoptivus ut nos, sed proprius et naturalis. SERMO TUUS VERITAS EST. — q. d. Evangelium quod a te acceptum praedico, non est umbra, uti fuit lex vetus, sed in spiritu et veritate consistit, uti dixit cap. IV, 24. Vide dicta cap. XV, 3, ad illa: «Jam vos mundi estis propter sermonem, quem locutus sum vobis.» Nam, ut dictum est cap. I, 17: «Lex per Mosen data est; gratia et veritas per Jesum Christum facta est.» Moraliter: disce hic quam sanctus esse debeat Christianus, praesertim Religiosus et Apostolicus, qui alios sanctificare cupit; nimirum, ut sit similis Apostolis, imo Christo, eorumque mores et actus sanctissimos imitari satagat. Vide Nyssenum, tract. Quid nomen Christiani exigat: «Christianismus, inquit, est imitatio divinae naturae;» Christianus enim sanctitatem Dei et Christi imitari debet quam maxime potest, ut Christus in ejus sermone, habitu et operatione jugiter resplendeat, ut qui eum videt vel audit, Christum se videre et audire existimet. Hoc est quod Deus sancit Levit. XX, 26: «Eritis mihi sancti, quia sanctus sum ego Dominus, et separavi vos de caeteris populis, ut essetis mei.» Sanctitas ergo est aversio a mundo, et conversio unioque cum Deo et Christo. Quocirca Apostoli magis sua sanctitate et charitate ardente, quam praedicatione converterunt orbem; imo ideo ore tonabant, quia vita fulgurabant, juxta id quod de S. Basilio ait Nazianzenus: «Oratio ejus erat tonitru, quia vita erat fulgur.» Hac de causa Christus Apostolis hic non sapientiam, ut Salomon, sed sanctitatem a Deo efflagitat. Vide ideam S. Pauli, sive viri Apostolici, quam praefixi Actibus Apostolorum. Vere S. Gregorius, lib. VI in lib. I Reg., cap. II: «Sanctificatio corporis, inquit, pudicitia est; sanctificatio mentis charitas et humilitas.»
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18. SICUT TU ME MISISTI IN MUNDUM, ET EGO MISI EOS IN MUNDUM. — Est nova ratio cur Christus Apostolos Patri commendet, ut eos servare et sanctificare debeat, q. d. Sicut tu me misisti in mundum, ut eum peccatis perditum reparem et sanctificem; sic et ego Apostolos mitto per omnes gentes, ut illas sanctificent. Quare indigent magna sanctitate, tum ne illarum illecebris capiantur, vel persecutionibus prosternantur, tum ut illas vitiis plane depravatas sanctificent. Quare par est, o Pater, ut eos in dies magis et magis sanctifices, uti ipsi alios plurimos sanctificare valeant.
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19. ET PRO EIS EGO SANCTIFICO MEIPSUM: UT SINT ET IPSI SANCTIFICATI IN VERITATE. — Primo, S. Augustinus, tò «sanctifico» proprie accipit, q. d. Ego, qua Filius Dei, sanctifico hominem a me assumptum, ut per eum sanctificem Apostolos. Audi S. Augustinum: «Quando Verbum caro factum est, tunc sanctificavit se in se, id est hominem se in Verbo se, quia unus Christus Verbum et homo; propter sua vero membra dicit: Et pro eis ego sanctifico meipsum, hoc est ipsos in me, quoniam in me etiam ipsi sunt et ego. Ut sint et ipsi sanctificati in veritate. Quid est, Et ipsi, nisi quemadmodum ego, et in veritate, quod sum ego?» Secundo et genuine, «sanctifico» id est in sanctam hostiam me tibi offero et immolo, hoc est post paucas horas offeram et immolabo in cruce, ut per illam ipsi «sint sanctificati in veritate,» id est ut ipsi per sermonem tuum, qui veritas est et non umbra, sanctificentur, ut vere tui sint tibique se dedicent ad labores apostolicos, ut ad te omnes gentes convertant, ideoque pro te omnes persecutiones, aerumnas et afflictiones invicto animo sustineant ipsamque mortem et martyrium subeant, tanquam se tibi, aeque ac ego, sanctificantes, id est offerentes et immolantes. Ita S. Chrysostomus, hom. 81, et fuse Cyrillus, Rupertus, et S. Thomas, Jansenius, Maldonatus, Toletus, Ribera et alii.
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20. NON PRO EIS AUTEM ROGO TANTUM, SED ET PRO EIS, QUI CREDITURI SUNT PER VERBUM EORUM IN ME. — Hucusque oravit Christus pro Apostolis, sub quibus caeteros a se immediate conversos, ut 72 discipulos intelligit: nunc orat pro caeteris fidelibus, qui per eorum praedicationem successive quovis saeculo, usque ad finem mundi in eum credituri sunt. Orat ergo pro tota Ecclesia et pro omnibus christianis quavis aetate futuris. Horum enim ipse est Pater et Patriarcha, Rex et Princeps; Pontifex et Hierarcha. Hos omnes et singulos ergo Christus ut homo (nam ut homo hic pro eis orat) distincte et perfecte, perinde ac si extitissent et praesentes fuissent, videbat in essentia divina, ait Toletus; aut potius per scientiam infusam: haec enim Christi hominis erat, quatenus ipse erat viator; cum visio essentiae divinae foret ipsius, non qua viator, sed qua beatus erat: ita Suarez. Videbat ergo in ea me et te, et quemlibet alium fidelem post mille annos nasciturum, ac pro omnibus et singulis Deum rogabat atque gratiam cuique propriam impetrabat: quare hujus Christi orationis vi, singuli fideles nascituri suo tempore fidem, gratiam, salutem omniaque sua bona et Dei dona consequentur, sed quisque sua et sibi propria, quae Christus pro eo petiit et postulavit. Igitur tunc Christus oravit pro S. Stephano, S. Laurentio, S. Vincentio caeterisque Martyribus, ut martyrii lauream adipiscerentur; pro S. Athanasio, S. Augustino, S. Hieronymo, etc., ut Doctores Ecclesiae fierent; pro S. Agnete, Caecilia, Catharina, etc., ut virginitatem suam quasi hostiam Deo immolarent et sanguine suo purpurarent. Idem dicas de caeteris Christianis. Tunc ergo aeque ac in cruce Christus orans pro omnibus et singulis, omnes et singulos parturiit, quasi suos Benoni, imo Benjaminos. Hoc cogitet et expendat quilibet fidelis, ac Christo parenti suo pro tanta parturitione sui immensas agat gratias.
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21. UT OMNES UNUM SINT, — per unam fidem, spem, charitatem, concordiam. Vide dicta vers. 11. Adverte. Christum hic orare duntaxat pro fidelibus: iis enim valedicit; non pro infidelibus, pro quibus alibi, et praesertim in cruce oravit. Rursum disce hic, quam Christiani debeant inter se esse uniti et concordes, ac quam longe discordes, et qui lites seminant, a spiritu Christi absint. SICUT TU, PATER, IN ME, ET EGO IN TE, UT ET IPSI IN NOBIS UNUM SINT. — Nam «Deus charitas est, et qui manet in charitate, in Deo manet, et Deus in eo,» I Joan. IV, 16. Per fidem ergo et charitatem unimur primo, Deo et Christo, deinde nobis invicem, velut membris unius corporis mystici Christi, quod est Ecclesia. Τὸ «sicut» non identitatem, ut volebant Ariani, sed similitudinem duntaxat significat. Pater enim et Filius unum sunt per eamdem numero essentiam et Deitatem; nos vero unum sumus per eamdem qualitatem, puta charitatem et concordiam; per hanc tamen ita unimur Deo, ut eum possideamus et vicissim ab eo possideamur. Audi S. Augustinum (vel quisquis est auctor), lib. De Salutaribus documentis, cap. IX: «Si aliquid in hoc saeculo possidere delectamur, Deum qui possidet omnia, qui creavit omnia, expedit ut mente possideamus, et in eo habeamus quaecumque feliciter et sancte desideramus; sed quoniam nemo possidet Deum, nisi qui possidetur ab eo, simus nos ipsi facti Dei possessio, et sit sua nobis possessio Deus. Et quid potest esse et jucundius, quam cui efficitur suus imperator et redemptor census, et haereditas dignatur esse ipsa divinitas? Omnes enim ex illo fructus percipimus, si in illo et de illo semper vivimus. Quid, rogo, homini sufficit, cui ipse conditor non sufficit? Quid ultra quaerit, cui omne gaudium et omnia suus redemptor esse debet?» Per amorem ergo ita unimur Deo, ut cum eo fiamus quasi unus spiritus, ut absorbeatur in nobis quidquid est cupiditatis terrenae, et tota mens transeat per affectum in Deum, itaque quasi deificetur; sicut si gutta aquae infundatur vino generoso, illico tota in illud transit, et sicut ferrum si igniatur, transit in ignem, manente licet ferri natura; et sicut aer a sole illuminatus, transit in lumen, adeo ut ipse nil nisi lumen solis esse videatur. Unde S. Bernardus, serm. 74 in Cantic.: «Quis est, inquit, qui perfecte adhaeret Deo, nisi qui in Deo manens tanquam dilectus a Deo, Deum nihilominus in se traxit vicissim diligendo? Ergo cum undique inhaerent sibi homo et Deus, inhaerent autem undique intima mutuaque dilectione inviscerati alterutrum sibi, per hoc Deum in homine, et hominem in Deo esse haud dubie dixerim.» Hanc unionem sentiunt sapiuntque, qui cum Magdalena agunt vitam contemplativam. In ea enim amans anima defluit a seipsa, et velut ad nihilum redacta, in abyssum aeterni amoris collapsa absorbetur, et sibi omnino mortua, soli vivit Deo, nil sciens, nil sentiens praeter ipsum. Perdit namque se in vastissima divinitatis solitudine ac caligine, sed sic se perdere utilius et jucundius est, quam se invenire: ibi enim quidquid humanum est, exuens, et quidquid divinum est, induens, transformatur atque transmutatur in Deum. O vere beata anima, quae propria omni operatione deposita, in vi memorativa nudatur omnibus imaginibus; in intellectu sentit et fovet praefulgidas illuminationes Solis justitiae; in vi concupiscibili sentit aestum quemdam quieti amoris, sive contactum Spiritus Sancti, in similitudinem veri fontis affluentem rivis aeternae suavitatis. Nam cum ea ab omnibus libera et semota, simplex existat, et munda ut tersum speculum, eam assidue Dominus sui divini fulgoris radiis illustrare solet. Quia cum Deus ipse est agens, homo est patiens. Nam dum vires animae silent, et a propria actione quiescunt, atque ab omni denique externa imagine liberae sunt, Deus ipse loquitur, easque mentis vires pro libito disponit et afficit, nobilissimum opus in ea peragens. Igitur, o anima generosissima, o nobilissima, te puram et liberam custodi, noli ad varietatem sensuum foras excurrere, sed cohibitis sensibus intus habita, ad Deum ardenter convertere, millies per diem in abyssum divinitatis immersa, ibi ultro citroque natare curato. Anhela ad illam supernaturalem spiritus cum Deo unionem, revola in Deum a quo ducis originem, qui lux est increata, et lux simul aeternitatis. Quocirca merito exclamat S. Bernardus, tract. De Amore divino, cap. IV: «O felicem, imo felicissimam animam, quae Deo sic a Deo meretur affici, ut per unitatem spiritus in Deo solum amet Deum, non suum aliquod privatum, nec nisi in Deo amet semetipsam, et Deus in ipsa amet vel approbet, quod amare vel approbare debet Deus, id est seipsum, imo quod solum debet amari a creatore Deo et a creatura Dei. Amoris enim vel nomen vel affectus, nulli competit vel debetur nisi tibi soli, o vere amor amande Domine.» Unde subjungens ita cum S. Joanne concludit: «Et haec est in nobis voluntas Filii tui, haec pro nobis oratio ejus ad te Deum Patrem suum: Volo ut sicut ego et tu unum sumus, ita et in nobis ipsi unum sint. Hic est finis, haec est consummatio, haec est perfectio, haec est pax, haec est gaudium in Spiritu Sancto, hoc est silentium in caelo.» UT CREDAT MUNDUS, QUIA TU ME MISISTI. — «Ut credat,» non tantum per unitatem et conformitatem doctrinae, ut vult Euthymius, sed potius per unitatem et unionem cum Deo et Christo, q. d. Vel «hoc solo mundus credet Christum Dei Filium, quod videat Christianos tam Deo et Christo, quam sibi invicem amore esse conjunctos et unitos: videbit enim talem unionem non posse fieri nisi a Christo et Deo: quare per hoc allicietur, ut et ipse incredulus incredulitatem deponat, et credat in me.» «Mundus» ergo hic in bonam partem accipitur, aeque ac Joan. III: «Non enim venit Filius hominis ut judicet mundum, sed ut salvetur mundus per ipsum.» Et II Corinth. V: «Quoniam Deus erat in Christo mundum reconcilians sibi.» Minus recte igitur Jansenius per mundum hic accipit reprobos, q. d. Ut credat mundus, videlicet coactus evidentia miraculorum et sanctitatis discipulorum, et mundani, inviti licet, confiteantur me esse Deum, quemadmodum ait Jacobus, cap. II: «Daemones credunt et contremiscunt.»
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22. ET EGO CLARITATEM, QUAM DEDISTI MIHI, DEDI EIS: UT SINT UNUM, SICUT ET NOS UNUM SUMUS. — Pater enim et Filius sunt unus Deus, non duo Dei. Per «claritatem,» primo, accipe gloriam filiationis divinae: hanc enim habet Christus ut Deus per naturam, ut homo per unionem hypostaticam; et hanc dat et communicat fidelibus sanctis, ut scilicet eam habeant non per naturam, sed per adoptionem, sintque filii Dei, non naturales, ut est Christus, sed adoptivi. Ita Jansenius et ante eum S. Ambrosius, lib. V De Fide, cap. IV. Secundo, Maldonatus per «claritatem» accipit dilectionem, qua clarificaverat eum Pater, ostendendo in baptismo et alias ipsum esse Filium suum dilectum. Tertio, per «claritatem» Leontius et Ribera accipiunt Eucharistiam; in hac enim Deitas et humanitas Christi nobis datur: haec enim summa est claritas et gloria; «quoniam unus panis et unum corpus multi sumus omnes, qui de uno pane et de uno calice participamus,» I Corinth. X. Ita quoque Cyrillus, lib. XI, cap. XXVI, et Hilarius, lib. VIII De Trinit., exponunt hanc claritatem ipsam divinitatem Verbi carni unitam, quam ut homo accipit Christus a Patre, quando Verbum caro factum est; hanc dedit nobis Deus et Christus, quando suam carnem cibum nostrum effecit, et nobiscum per Sacramentum mirabile realiter unitus est. Huc accedit Toletus, qui sic exponit, q. d. Ego jam eos effeci unum per meam claritatem quam a te accepi; da tu, o Pater, Spiritum Sanctum, ut per eum quoque unum fiant. Claritas haec est divinitas ipsius Filii, quam ut homo dicit se accepisse a Patre per unionem hypostaticam: hanc divinitatem unitam carni suae dedit nobis Christus in Sacramento, quod tunc, quando haec loquebatur, jam instituerat. Symbolice S. Chrysostomus et Euthymius per «claritatem» accipiunt tum potestatem miraculorum, quam Christus discipulis dedit, tum unitatem concordiae, de qua dictum est: «Ut sint unum:» haec enim duo erant efficax confirmandae fidei veritatis argumentum, nempe miracula et tam mira in eis concordia. Anagogice S. Augustinus, tract. 110: Claritas haec, inquit, est gloria corporis, q. d. immortalitatem et gloriam, quam dabo carni et humanitati meae post tres dies in resurrectione, «ego dedi,» id est dabo fidelibus certissime in communi omnium resurrectione.
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23. EGO IN EIS, ET TU IN ME: UT SINT CONSUMMATI IN UNUM; ET COGNOSCAT MUNDUS QUIA TU ME MISISTI, ET DILEXISTI EOS, SICUT ET ME DILEXISTI. — «Ut sint consummati in unum,» ut scilicet sit consummata et perfecta eorum unio, velut multorum membrorum in uno corpore et capite. Sicut enim multa membra unum corpus efficiunt, sic multi fideles unum Christi corpus mysticum, quod est Ecclesia, coagmentant. Rursum, omnia membra uniuntur et consummantur in uno capite: sic omnes Christiani in uno Christo et Deo. Audi Toletum haec de Eucharistia apposite exponentem: Modum quo unio haec claritatis et divinitatis fiat, exponit: Ego, inquit, in eis sum per carnem meam in cibum verum et realem eis datam; tu autem in me es, quia divinitas tua est carni meae unita: si igitur divinitas est in carne, et caro est in credentibus, fit ut in credentibus etiam divinitas sit per assumptam carnem Christi. Habent ergo credentes in se et carnem Christi, et per eam divinitatem in se, fiuntque unum, et quamdam habent unitatem per Christum ratione carnis suae, et sic consummantur in unum, id est fiunt unum perfecte, dum non solum uniuntur inter se et cum Deo, quantum ad animas, quod fit per Spiritum Sanctum, sed etiam quantum ad corpora ipsa. Hinc S. Dionysius, De Divin. nomin., cap. IV, docet amorem divinum ire in orbem, esseque circulum; quia scilicet a Patre in Filium tendit, inde in Spiritum Sanctum, ab eoque in Patrem et Filium redit; Spiritus Sanctus enim est rationalis amor Patris et Filii. Rursum amor Dei est circulus, quia ex Deo in creaturas, praesertim homines et angelos, se exerit eosque ad Deum redamandum fruendumque convertit; Deus enim sicut est causa efficiens amoris, sic ejusdem est finis. Amor enim amantem transfert in amatum; anima enim magis est ubi amat, quam ubi animat. «Itaque Paulus, ait S. Dionysius, ille magnus jam divino amore captus praeditusque ejus vi, quae hominem e statu suo dimovet, divino ore: Vivo autem, inquit, jam non ego; vivit vero in me Christus: ut verus amator, et a mentis, quemadmodum ipse ait, statu dimotus, Deo degit, non suam vitam, sed amantis, tanquam valde diligendam.» Et nonnullis interjectis amorem ita definit, «quod sit vis motum afferens, et ad se deducens atque evenens, etc., qui ante in bono est, et ex bono ad ea quae sunt manat, rursusque ad bonum revertitur. In quo et fine et principio se carere divinus amor eximie declarat, quasi circulus quidam perpetuus, qui bona causa, ex bono, in bono et in bonum conversione ab omni errore libera se volvit, atque in eodem loco eademque ex parte et progreditur semper, et manet, et restituitur.» Probat deinde idipsum auctoritate S. Hierothei magistri sui, qui ait: «Amorem sive divinum, sive angelicum, sive spiritalem, sive, ut ita dicam, animalem, sive naturalem, vim quamdam conjungentem miscentemque intelligamus, quae superiora quidem impellit, ut inferioribus prospiciant et consulant; paria autem, ut inter se societate jungantur; inferiora vero, ut se convertant ad superiora.» Hinc et Aegyptii Deum pingebant quasi circulum, sed alio respectu, scilicet ut eum esse aeternum, ac principio et fine carere, itemque esse immensum significarent. Unde illud: «Deus est circulus, cujus centrum est ubique, circumferentia nusquam.» Persae quoque Jovem coeli circulum nuncupabant. Saraceni etiam Deum vocant circulum, ut illo ipsius aeternitatem repraesentent, teste Pierio Hierogl., lib. XXXIX, cap. VII. Sed ut ad prius S. Dionysii, quod huic loco proprium est, revertar, idem S. Dionysius, eodem capite longius post initium, de sole, qui expressa est Dei imago, sic ait: Itaque hic, id est sol, dicitur quod omnia ἀολλῆ ποιεῖ, id est congreget colligatque dispersa. Additque pulchrum et bonum, quod est objectum et causa amoris, Graece dici καλές, quod ad se καλεῖ, id est vocet, omnia, ac tota in totis in se colligat, hoc est quod hic ait Christus: «Ut sint unum sicut et nos unum sumus. Ego in eis, et tu in me, ut sint consummati in unum.» Nam, ut ait Apostolus, Ephes. IV: «Unum corpus et unus spiritus, sicut vocati estis in una spe vocationis vestrae: unus Deus, una fides, unum baptisma: unus Deus et pater omnium.» Vide ibi dicta. Ibi enim Paulus multis commendat hanc fidelium unionem et unitatem. Tropologice: animae sanctae student perfectae unioni cum Deo et Christo, ut caeterorum quasi obliti, eum semper habeant prae oculis, illi per omnia placere et cum illo jugiter mente conversari satagant; quare a rebus exterioribus, quoad licet, se abstrahunt et interius cum Christo agunt et colloquuntur. Cujus internae unionis tria dat signa R. D. Bartholomaeus de Martyribus, Archiepiscopus Bracarensis, in aureo suo Compendio spiritualis doctrinae, cap. XV, ante finem, quod post ejus mortem edidit Ludovicus Granatensis, ejusque lectione valde se in spiritu profecisse profitetur, uti et ego de meipso profiteor. Primum signum est, si intellectus jam ex se non emittat cogitationes alias nisi quas fidei lumen excitet; et voluntas longo usu exercitata non producat actus amandi nisi erga Deum, vel relative ad Deum. Secundum, si, cum primum reliquerit occupationem externam, cui insistebat, mox intellectus et voluntas in Deum facillime convertantur: sicut lapis, remoto obstaculo, in centrum suae quietis descendere properat. Tertium, si finita oratione, ita exteriorum omnium obliviscitur, ac si illa nunquam vidisset aut tractasset, et ita se erga externa gerit, quasi denuo mundum ingrediatur, et denuo metuit confligere cum negotiis exterioribus, ea naturaliter abhorrens, nisi charitas compelleret: talis anima a rebus omnibus externis libera, facile ad se intrat, ubi solum Deum videt et se in Deo, et frequenter fervidis actibus amandi unitivis insistit. Haec autem fervens dilectio sex gignit effectus, ut inquiunt Sancti. Primus dicitur illuminatio, id est quaedam sapida ac experimentalis Dei, ac propriae nihilitatis cogitatio et cognitio; secundus, inflammatio; tertius, suavitas, seu delectatio; quartus, ardentissimum desiderium possidendi bona divina; quintus, satietas: sic enim satiatur anima illo Dei adventu, ut nil aliud velit aut cupiat; sextus, raptus, seu mira elevatio animae in Deum, in qua explicari nequit quid tunc anima de Deo sentiat. Hos effectus praedictos sequuntur alii duo, scilicet securitas, qua nil anima timet pati propter Deum, et qua certissime confidit se nunquam ab eo separandam, et plena quies, cum nil sit quod pavorem inferre valeat, et hoc dicitur «pax exsuperans omnem sensum.» Hic est Domini paradisus, ad quem ascendere possumus in terra existentes, licet inter homines corpore versemur. Deinde tria media ad hanc cum Deo et Christo unionem consequendam ex S. Thoma assignat, nimirum animi strenuitatem, severitatem et benignitatem. Est autem strenuitas quaedam animi fortitudo, quae omnem expellit negligentiam, qua homo disponitur ad bona opera omnia confidenter, vigilanter atque eleganter perficienda. Severitas est animi fortitudo adversus concupiscentias, illas restringens, et una secum afferens ardentem asperitatis, utilitatis et paupertatis amorem. Benignitas est dulcedo animi expellens omnem rancorem, iracundiam, invidiam, austeritatem, amaritudinem, obdurationem erga proximum. Prius enim oportet animam purgari a faecibus terrenarum affectionum, quam possit simpliciter ac pure in Deum tendere. Sicut enim peculiare ac proprium est igni, seclusis impedimentis sursum ascendere et proprium locum petere; ita animae pravarum affectionum pondere solutae, in Deum, qui locus est ipsis proprius, elevari solent. ET COGNOSCAT MUNDUS (fideles in mundo) QUIA TU ME MISISTI. — Unde cognoscet? Respondet primo S. Augustinus, tract. 110, fideles id cognituros in caelo per visionem beatificam. Verum hic ad litteram agitur de cognitione hujus vitae per fidem. Secundo, alii respondent id cognituros ex claritate quam, vers. 22, Christus ait se accepisse a Patre et dedisse fidelibus. Unde S. Ambrosius, loco ibidem citato, per «claritatem» intelligens filiationem Dei, sic exponit: Cognoscent fideles quod tu me Filium tuum in carne misisti ex filiatione quam eis communicavi, adoptans eos in filios Dei; inde quoque cognoscent te dilexisse eos, sicut dilexisti me, sed me ut filium naturalem, illos vero ut adoptivos. Tertio, Cyrillus, lib. XI, cap. XXVII, et Hilarius, lib. VIII De Trinit., et ex eis Toletus, per «claritatem» accipientes Eucharistiam, sic explicant, q. d. Ex Eucharistia cognoscent fideles haec duo, scilicet me esse Filium tuum a te missum, quia aliter uniri non poterant nobiscum, nisi divinitatem haberem in ea carne quam dedi eis in Eucharistia; secundo, dilexisse eos sicut dilexisti me, quia divinitatem quam meae carni indidisti, dedisti eis, dando eis carnem meam in Eucharistia. Quarto, simplicius Ribera: Cognoscit id mundus ex sanctitate et mutua charitate Apostolorum, qua fiet «ut sint consummati in unum,» uti praecessit; nam, ut recte ait Chrysostomus, homil. 81, potentiorem ad persuadendum Dominus concordiam judicat quam miracula; «et dilexisti eos,» adoptans eos in filios faciensque Apostolos, «sicut dilexisti me,» dum me Filium genuisti et legatum in mundum misisti. Erigit Christus animos Apostolorum ad omnia ardua pro Christo subeunda, utpote cum videant se charissimos Deo et similes Christo.
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24. PATER, QUOS DEDISTI MIHI, VOLO UT UBI SUM EGO, ET ILLI SINT MECUM: UT VIDEANT CLARITATEM MEAM, QUAM DEDISTI MIHI: QUIA DILEXISTI ME ANTE CONSTITUTIONEM MUNDI. — Christus ostendit Apostolis, ait Chrysostomus, quae praemia illos maneant post mortem, ut magis amorem Christi erga se cognoscant et fortiores reddantur; simulque, ut ait Cyrillus, docere vult non alios gloriam suam visuros esse, quam pro quibus oravit, et qui per ipsum Patri adjunguntur, et ideo dicit: «Quos dedisti mihi.» Ait ergo: «Volo,» id est, summe cupio et desidero, o Pater, ut fideles quos elegisti et dedisti mihi, mecum sint in caelo ibique videant claritatem, id est gloriam, non tantum humanitatis meae ad dexteram Patris elevatae, uti explicant S. Augustinus et Cyrillus, sed etiam divinitatis meae; in hujus enim visione consistit essentialis beatitudo nostra; sed tum τὸ quia, cum subdit: «Quia dilexisti me,» non significat causam, sed signum dilectionis, q. d. Ex eo quod me ab aeterno dilexeris infinito amore, quasi ex signo manifesto colligitur, quod mihi gignendo dederis meam claritatem et divinitatem; hanc enim dedit Pater Filio, dum eum genuit; genuit, inquam, non ex amore libero, sed ex naturali divinitatis suae fecunditate. Prius ergo Pater genuit Filium, deinde eum jam a se genitum dilexit, quia eum per omnia sibi similem genuerat. Ita Jansenius. ANTE CONSTITUTIONEM (id est, ut Arabicus, productionem) MUNDI. — Syrus, ante jacta mundi fundamenta: hoc enim significat Graecum πρὸ καταβολῆς τοῦ κόσμου; nam καταβάλλειν est jacere fundamenta domus vel fabricae. Ita S. Hieronymus, in cap. VI ad Ephes. Significat haec phrasis mundum nulla sui parte esse aeternum, sed tam quoad materiam, quam quoad formam caeterasque dotes et qualitates, a Deo in initio temporis esse creatum: tunc enim fuere primordia mundi.
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25. PATER JUSTE, MUNDUS TE NON COGNOVIT: EGO AUTEM TE COGNOVI: ET HI COGNOVERUNT, QUIA TU ME MISISTI. — Cur Patri dat epithetum justi? Primo, S. Augustinus, tract. 111, respondet Patrem justum dici, quia juste mundum et infideles cognitione sui privavit: nam quod aliquibus non reveletur Dei veritas, justitia ipsius est, propter eorum peccata; quod vero aliis manifestetur, misericordia est. Secundo, Cyrillus, lib. XI, cap. 29, censet Patrem vocari justum, quia diabolum, qui mundum captivum detinebat, ne ad immortalitatem, ad quam creatus erat, pervenire posset, damnavit et dominio privavit, ut supra dictum est. Sensus igitur est: «O Pater juste, mundus non cognovit» hanc tuam justitiam, quam pro mundo erga diabolum exercuisti; quam si novisset, omnes ad te accurrissent. Tertio, Toletus censet Patrem vocari justum, quia Apostolis Christum sequentibus praeparavit claritatem, id est gloriam caelestem, quam eis hic postulavit Christus, a qua mundum incredulum exclusit. Haec enim gloriae retributio est actus justitiae, juxta illud II Timoth. IV: «Quam reddet mihi justus judex.» Quarto, planius et germanius Ribera τὸ juste refert ad sequentia: «Mundus te non cognovit,» etc., postquam enim Christus Apostolis postulavit sanctificationem et claritatem, sive gloriam caelestem, nunc quasi exultans spiritu, quod tanta dona Pater praedestinarit Apostolis Christum sequentibus, quae negavit incredulis, v. g., Scribis et Pharisaeis, qui superbia excaecati Christum sequi noluerunt, ait: «Pater juste,» q. d. Justum sane est, o Pater, ut superbi abjiciantur, et haec bona parvulis istis dentur; illi superbi te non cognoverunt, nec coluerunt; ego te cognovi et amavi, et discipuli mei me imitantes cognoverunt et amaverunt te et crediderunt in me: istis ego, quia superbi non erant, magnam tui cognitionem dedi, et majorem dabo postquam resurrexero, et Spiritum Sanctum misero. Sic eadem de causa exultavit Christus in spiritu, Matth. XI, 25, dicens: «Confitebor tibi, Pater, Domine caeli et terrae, quia abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis.»
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26. ET NOTUM FECI EIS NOMEN TUUM, ET NOTUM FACIAM (post resurrectionem et missum Spiritum Sanctum, ut dixi): UT DILECTIO, QUA DILEXISTI ME, IN IPSIS SIT, ET EGO IN IPSIS, — ut scilicet dilectionem tuam, qua me et ipsos propter me diligis, erga ipsos continues, ac majorem re ipsa semper eis ostendas eisque in dies magis benefacias, ac tuis gratiis et beneficiis cumules, ut quotidie magnis passibus in sanctitate et opere Apostolico progrediantur; atque hac ratione ego tecum in ipsis perseverem arctiusque persistam per crescentem in eis semper tuam gratiam et charitatem. Deus enim cum diligit creaturas rationales, donum gratiae et dilectionis sive charitatis pretiosissimum et divinissimum eis infundit, quod non facit irrationalibus, ut caelo, soli, stellis, dum eas diligit, id est ex amore creat, ornat et gubernat. Hoc significat τὸ «ut dilectio in ipsis sit;» nam, ut ait Paulus: «Charitas Dei diffusa est in cordibus nostris per Spiritum Sanctum qui datus est nobis,» Rom. V. Paulo aliter Rupertus: Ut Spiritus Sanctus, inquit, qui est dilectio tua qua me diligis, in ipsis semper sit et firmiter permaneat. Sed hoc eodem redit. Nam Spiritus Sanctus a charitate separari nequit, sicut nec ignis a calore. Quare cui datur charitas, huic datur et Spiritus Sanctus; et quamdiu manet in homine charitas, tamdiu manet et Spiritus Sanctus, imo tota S. Trinitas, ut dixi cap. XIV, vers. 23.
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Supra dominus confortavit discipulos exemplo et exhortatione; in parte ista confortat eos oratione: in qua quidem oratione tria facit. Primo orat pro seipso; secundo pro discipulorum collegio, ibi manifestavi nomen tuum hominibus quos dedisti mihi de mundo; tertio pro universo fideli populo, ibi non pro eis rogo tantum, sed pro eis qui credituri sunt. Circa primum tria facit. Primo proponit petitionem; secundo petitionis fructum, ibi ut filius tuus clarificet te etc.; tertio petitionis exaudiendae meritum, ibi ego clarificavi te et cetera. Circa primum primo ponitur orandi ordo; secundo orandi modus; tertio orationis verba. Ordo orandi est congruus, quia post exhortationem; unde dicit haec locutus est Iesus. In quo datur nobis exemplum, ut quos instruimus verbo, iuvemus orationum suffragio, quia sermo divinus maxime habet effectum in cordibus auditorum, cum oratione fulcitur, per quam divinum auxilium imploratur; II Thess. ult., 1: orantes simul etiam pro nobis, ut Deus aperiat nobis ostium sermonis. Unde et finis sermonis nostri debet ad orationem terminari; Eccli. XLIII, 29: consummatio sermonum ipse est. Modus decens, quia sublevatis oculis in caelum. Differentia est enim inter orationem Christi et orationem nostram: nam oratio nostra est solum ad necessitatem, sed oratio Christi est magis ad instructionem. Nulla enim necessitas inerat sibi orandi, qui simul cum patre exaudit. Instruxit autem nos in hoc, et verbo et facto. Facto quidem, sublevando oculos, ut et nos in oratione nostra oculos ad caelum levemus; Ps. CXXII, 1: ad te levavi oculos meos, qui habitas in caelis. Et non tantum oculos nostros, sed etiam operationes nostras in Deum referendo; secundum illud Thren. c. III, 41: levemus corda nostra cum manibus ad dominum in caelos. Verbo autem, quia manifeste orationem protulit; unde dicit et dixit, ut scilicet quos instruxerat docendo, instrueret orando. Non solum enim verbum Christi, sed et facta eius, nostra instructio est. Verba autem eius sunt efficacia; unde dicit pater, venit hora: quae quidem efficacia causatur ex tribus. Scilicet ex orantis affectu: filius enim orat patrem, cuius est patrem ex amore quaerere, et ex amore rogare; unde dicit pater, ut per hoc det intelligere, ut filiali affectu oremus Deum; Ier. c. III, 19: patrem vocabis me, et post me ingredi non cessabis. Secundo ex orandi necessitate; unde dicit venit hora, passionis, de qua supra II, 4: nondum venit hora mea. Hora inquam, non tempus, non dies, quia statim capiendus erat et cetera. Nec hora fatalis necessitatis, sed suae ordinationis et beneplaciti. Et convenienter rogaturus interponit tribulationes, quia in eis maxime Deus exaudit; Ps. CXIX, 1: ad dominum, cum tribularer, clamavi et exaudivit me; II Paral. XX, 12: cum ignoremus quid agere debeamus, hoc solum habemus residui ut oculos nostros dirigamus ad te. Tertio ex petitionis tenore; unde dicit clarifica filium tuum. Sed cum filius Dei sit ipsa sapientia, I Cor. I; haec autem maximam claritatem habeat, Sap. VI, 13: clara est, et quae numquam marcescit sapientia: quomodo dicitur claritas clarificari, praesertim cum ipse sit splendor patris? Hebr. I, 3. Sed dicendum, quod Christus tripliciter petebat clarificari a patre. Scilicet in passione: et hoc per multa miracula quae tunc ostensa sunt, cum sol obscuratus est, scissum est velum templi et monumenta aperta sunt. Et de hoc dicitur supra XII, 28: et clarificavi, scilicet miraculis ante passionem, et iterum clarificabo, in passione. Unde dicit, secundum hoc, clarifica, in passione me ostendendo esse filium tuum. Unde centurio visis miraculis dixit: vere filius Dei erat iste. Secundo in resurrectione. Anima enim illa sancta semper Deo coniuncta fuit habens gloriam ex Dei visione; supra, I, 14: vidimus gloriam eius, gloriam quasi unigeniti a patre, plenum gratiae et veritatis. Nam a principio conceptionis quantum ad animam habuit claritatem, sed in resurrectione habuit claritatem corporis, de qua Phil. III, 21: reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae. Tertio in notitia omnium populorum; Sap. c. VIII, 10: habeo per hanc claritatem ad turbas, et honorem apud seniores. Et sic dicit clarifica, idest, manifesta toti mundo me esse filium tuum, scilicet proprium, et hoc nativitate, non creatione: contra Arium dicentem, filium Dei esse creaturam, veritate, non nuncupatione: contra Sabellium dicentem, quod idem est qui dicitur pater, et qui dicitur filius, origine, non adoptione: contra Nestorium, qui dixit Christum esse filium adoptivum. Hic ponitur fructus clarificationis, et primo proponit fructum; secundo exponit, ibi sicut dedisti ei potestatem omnis carnis. Fructus autem clarificationis filii est clarificatio patris, unde dicit ut filius tuus clarificet te. Et sciendum, quod audiens Arius dominum dicentem clarifica filium tuum, opinatus est patrem maiorem filio: quod quidem verum est secundum humanitatem. Supra XIV, 28: pater maior me est. Et ideo, ut ostendat aequalitatem eius ad patrem secundum divinitatem, subiungit ut filius tuus clarificet te, scilicet in notitia hominum. Gloria enim est clara cum laude notitia. Deus autem olim erat clarus apud Iudaeos, quia notus in Iudaea Deus, Ps. LXXV, 2, sed postea per filium notus est per totum mundum. Sed et sancti viri bonis operibus notitiam Dei clarificant. Matth. V, 16: videant opera vestra bona, et glorificent patrem vestrum qui in caelis est. Unde supra VIII, 50: ego gloriam meam non quaero: est qui quaerat et iudicet. Hic ponit petitionis fructum, et primo ponit beneficium a Christo collatum hominibus; secundo ostendit hoc beneficium ad gloriam patris pertinere, ibi haec autem est vita aeterna. Dicit ergo ut filius tuus clarificet te; et hoc sicut dedisti ei potestatem omnis carnis. Sciendum est enim, quod agentis cuiuslibet, quod agit ab alio, intentio est reducere suum effectum in causae manifestationem: nam ex actione principii quod est de principio, manifestatur ipsum principium.
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Filius autem quidquid habet, a patre habet, et ideo oportet quod per ea quae facit, patrem manifestet, et ideo dicit dedisti ei potestatem, super omnes homines. Sed et filius per hanc potestatem debet eos ad tui cognitionem, quae est vita aeterna, perducere. Et sic est sensus filius clarificet te, sicut dedisti ei potestatem omnis carnis, idest omnis hominis, Lc. III, 6: videbit omnis caro salutare Dei. Dedisti, inquam, secundum Hilarium, dando per aeternam generationem naturam divinam, per quam habet potestatem omnia continendi; Matth. XI, 27: omnia mihi tradita sunt a patre meo. Et supra V, 20: pater diligit filium, et omnia demonstrat ei quae ipse facit. Vel dedisti ei, scilicet Christo homini, propter consortium personale ad filium tuum, ut sic caro haberet potestatem super carnem; Matth. ult., 18: data est mihi omnis potestas in caelo et in terra. Dan. c. VII, 14: dedit ei, scilicet filio hominis, potestatem et honorem et regnum. Ad hoc, inquit, dedisti, ut scilicet sicut tu habes potestatem ut non ab homine aliquid accipias, sed ut teipsum ei conferas, ita et Christo homini, ut omne quod dedisti ei, per aeternam praedestinationem, det eis, sibi datis, vitam aeternam. Supra X, 27: oves meae vocem meam audiunt, et ego cognosco eas. Sed numquid vita aeterna data hominibus pertinet ad gloriam patris? Immo, quia haec est vita aeterna, ut cognoscant te solum Deum verum, et quem misisti Iesum Christum; idest, ut clarificetur pater in notitia hominum. Sed hic duo sunt exponenda. Primo quidem quid est hoc quod dicit haec est vita aeterna ut cognoscant. Circa quod sciendum est, quod illa proprie vivere dicimus quae se ipsa movent ad operandum; quaecumque autem non nisi ab aliis moventur, non dicuntur viventia, sed mortua: et ideo omnes operationes ad quas operans movet se, dicuntur opera vitae, sicut velle, intelligere, sentire, augeri et moveri. Dicitur autem aliquid vivere, dupliciter: aut quia habet opera vitae in potentia, et sic dormiens dicitur vivere vita sensitiva, quia habet potestatem movendi se, licet actu non moveatur; aut quia iam exercet opera vitae in actu, et tunc perfecte dicitur aliquid vivere: unde somnus dicitur dimidium vitae. Inter opera autem vitae altius est opus intelligentiae, quod est intelligere; et ideo operatio intellectus maxime est vita. Sicut autem idem est sensus actu et sensibile in actu, ita intelligens in actu et res intellecta in actu. Cum ergo intelligentia sit vita et intelligere sit vivere, sequitur quod intelligere rem aeternam sit vivere vita aeterna, Deus est autem res aeterna, intelligere ergo et videre Deum est vita aeterna. Et ideo dominus dicit, quod in visione consistit vita aeterna, scilicet principaliter secundum totam suam substantiam. Amor autem est movens ad hanc, et quoddam eius complementum: nam ex delectatione quae est in fruitione divina, quam facit caritas, est complementum et decor beatitudinis: sed eius substantia in visione consistit; I Io. III, v. 2: videbimus eum sicuti est. Secundo exponendum est hoc quod dicit te solum verum Deum. Manifestum est enim quod Christus loquebatur ad patrem, cum ergo dicat te solum verum Deum, videtur quod solus Deus pater sit Deus verus. Quod quidem concedunt Ariani dicentes, filium differre a patre per essentiam, cum sit substantia creata, magis tamen et perfectius inter omnes creaturas patris divinitatem participans, intantum quod dicatur Deus, sed non verus, quia non est Deus per naturam, sed solus pater. Sed contra hoc arguit Hilarius. Constat enim quod cum volumus scire de re aliqua utrum sit vera, ex duobus scire possumus: scilicet ex natura et ex virtute eius. Verum enim aurum est quod habet veri auri speciem; quod quidem scimus, si facit veri auri operationem. Si ergo habemus de filio quod habeat veram Dei naturam, et hoc per veram operationem divinitatis, quam exercet, manifestum est quod est verus Deus. Quod autem exerceat filius vera opera divinitatis, patet supra V, 19: quaecumque pater facit, haec et filius similiter facit. Et iterum dicit: sicut pater habet vitam in semetipso, non quidem participatam, ita et filio dedit vitam habere in semetipso; I Io. ult., v. 20: ut simus in vero filio eius Iesu Christo. Hic est verus Deus et vita aeterna. Dicit autem te solum Deum, secundum Hilarium, non excludens aliquid.
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Unde non dicit absolute te solum, sed addit et quem misisti Iesum Christum; quasi diceret ut cognoscant te et quem misisti Iesum Christum, esse unum solum et verum Deum: secundum illum modum loquendi: tu solus altissimus, Iesu Christe, cum sancto spiritu. Nec facit mentionem de spiritu sancto: quia ubicumque ponuntur pater et filius, et praecipue in his quae ad maiestatem divinitatis pertinent, cointelligitur spiritus sanctus, qui est nexus amborum. Vel secundum Augustinum de Trinitate, hoc dicit ad excludendum errorem quorumdam dicentium, quod haec est falsa: pater est Deus, et filius est Deus, et spiritus sanctus est Deus; sed haec est vera: pater et filius et spiritus sanctus sunt unus Deus. Et ratio istorum erat, quia, ut ab apostolo dicitur I Cor. I, 24, Christus est Dei virtus et Dei sapientia. Manifestum est autem quod nullus potest dicere aliquem Deum nisi habeat virtutem et sapientiam divinam. Cum ergo isti vellent quod pater esset sapientia, quae est filius, dicebant ulterius, quod pater sine filio consideratus non esset Deus, et etiam filius et spiritus sanctus. Et quia in missione designatur incarnatio filii Dei, ideo per hoc quod dicit et quem misisti Iesum Christum, datur intelligi quod in vita aeterna gaudebimus etiam de humanitate Christi; Is. XXXIII, 17: regem, idest Christum, in decore suo videbunt. Supra X, v. 9: ingredietur, et pascua inveniet. Hic ponitur meritum exaudiendae petitionis, et primo commemorat meritum; secundo postulat praemium, ibi et nunc clarifica me tu, pater. Commemorat autem duplex meritum. Scilicet doctrinae, dicens ego te clarificavi, scilicet in notitia hominum, manifestando per doctrinam; Is. XXIV, 15: in doctrinis glorificate Deum.
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Item obedientiae: unde subdit opus consummavi. Utitur praeterito pro futuro, scilicet clarificavi idest, clarificabo; et consummavi, idest consummabo: et hoc, quia iam inchoatum erat, et iterum quia imminebat hora passionis, quando hoc opus consummatum est. Quod dedisti mihi, non iussisti: non enim sufficit quod Christo et nobis mandetur divinitus; quia quidquid Christus secundum quod homo fecit et nos facere possumus, est ex dono Dei; Sap. VIII, 21: scivi quia non possum esse continens, nisi Deus det. Dedisti, inquam, mihi, per donum gratiae, ut facerem, idest, ut consummarem; Eccli. XXXVIII, 31: cor suum dabit in consummationem. Sed quia obedientiae, et doctrinae Christi praemium est gloria; Phil.
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II, v. 8: factus est obediens usque ad mortem, mortem autem crucis; propter quod et Deus exaltavit illum, et donavit illi nomen quod est super omne nomen: ideo postulat praemium, dicens et nunc clarifica me tu, pater. Quod non est intelligendum ut quidam putaverunt, sicut Augustinus dicit, quod natura humana in Christo a verbo suscepta aliquando convertatur in verbum, et homo mutetur in Deum; quia hoc nihil aliud esset quam ipsam naturam annihilari. Omne enim quod ita in aliud convertitur quod illud in quod convertitur non augeatur, annihilari videtur: divino autem verbo Dei nihil augeri potest. Et ideo, secundum Augustinum, intelligendum est et nunc clarifica me tu, pater, de praedestinatione Christi hominis. Nam aliquid habemus in praedestinatione divina, et in effectu rei. Homo autem Christus Iesus, sicut et alii homines, praedestinatus fuit a Deo patre; Rom. I, 4: qui praedestinatus est filius Dei et cetera. Et secundum hoc dicit et nunc, idest postquam clarificavi te, et consummavi opus quod dedisti mihi ut faciam, clarifica me tu, pater, apud temetipsum; idest, fac me sedere ad dexteram tuam; et hoc claritate quam habui priusquam mundus fieret, apud te, idest in tua praedestinatione; Mc. ult., 19: dominus quidem Iesus assumptus est in caelum, et sedet a dextris Dei. Vel aliter, secundum Hilarium. Nam gloria hominum est quaedam conformitas ad gloriam Dei, quamvis inaequalis; Christus autem secundum quod Deus, habuit gloriam ab aeterno apud patrem, scilicet divinam, et aequalem patri. Petit ergo hic quod in humanitate clarificetur, ut scilicet id quod ex tempore erat caro, et in corruptione transformata, gloriam eius, quae sine tempore est, claritatis acciperet. Non tamen aequalem, sed similem: ut scilicet sicut ab aeterno apud patrem immortalis et ad dexteram consedens fuit, ita et secundum quod homo immortalis efficiatur, et ad Dei dexteram exaltetur.
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Supra oravit dominus pro seipso; hic orat pro apostolorum collegio, et primo assignat rationes orandi; secundo ponit orationis tenorem, ibi pater sancte, serva eos in nomine tuo quos dedisti mihi. Circa primum duo facit. Primo tangit rationes ex parte discipulorum; secundo ex parte sui, ibi ego pro eis rogo et cetera. Ex parte autem discipulorum ponit tres rationes orandi pro eis. Prima, quia ab eo instructi; secunda, quia sibi dati; tertia, quia ei obedientes et devoti. Primam ponit cum dicit manifestavi, quasi dicat, secundum Augustinum: ut filius tuus clarificet te. Quae quidem clarificatio iam in parte est impleta, quia manifestavi nomen tuum hominibus quos dedisti mihi de mundo. Vel, secundum Chrysostomum: dico, quod consummavi opus quod dedisti mihi ut facerem. Quale autem opus sit, subdit cum dicit manifestavi nomen tuum hominibus etc.: quod est proprium opus filii Dei, qui est verbum, cuius est proprium manifestare dicentem, Matth. XI, 27: neque patrem quis novit nisi filius, et cui voluerit filius revelare. Supra, I, 18: Deum nemo vidit unquam. Unigenitus, qui est in sinu patris, ipse enarravit. Sed hic est dubium. Cum Deus pater fuerit notus hominibus ante adventum Christi, secundum illud Ps. LXXV, 2: notus in Iudaea Deus, quid est hoc quod dicit manifestavi nomen tuum? Responsio. Dicendum, quod nomen Dei patris poterat tripliciter cognosci. Uno modo inquantum est omnium creator; et hoc modo notus erat a gentibus; Rom. I, 20: invisibilia Dei per ea quae facta sunt, intellecta conspiciuntur. Et infra: Deus illis revelavit. Alio modo, ut cui soli esset latriae cultus exhibendus: et hoc modo non erat notus a gentibus, quae etiam latriae cultum aliis diis exhibebant, sed a Iudaeis tantum, quibus solis praeceptum erat in lege quod non nisi domino immolarent; Ex. XXII, 20: qui immolat diis alienis, occidetur, praeterquam domino soli. Tertio modo ut pater unigeniti filii sui Iesu Christi et hoc modo nulli erat notus; sed innotuit per filium quando apostoli crediderunt eum esse filium Dei. Secundam rationem ponit cum dicit quos dedisti mihi: et primo ponit dationem, ex qua sumitur ratio seu modus. Dicit ergo quos dedisti mihi, scilicet, illis hominibus nomen tuum manifestavi. Sed numquid filius habuit eos sicut et pater habuit? Utique inquantum Deus. Sed dicit dedisti mihi, scilicet homini, ut me audirent, et mihi obedirent; supra VI, 44: nemo potest venire ad me, nisi pater, qui misit me, traxerit eum. Quod autem aliqui ad Christum veniant, est ex dono et gratia Dei; Eph. II, 8: gratia salvati estis: hoc enim Dei donum est. Dedisti, inquam, de mundo, idest a mundo electos; supra XV, 19: quia elegi vos de mundo. Nam etsi totus mundus quantum ad Deum datus sit filio, apostoli tamen dati sunt filio ad obediendum. Rationem dationis ponit, dicens tui erant; quasi ideo dati, quia tui erant, et mei, et secundum divinitatem praedestinati ab aeterno, ut per gratiam ad futuram gloriam pervenirent; Eph. I, 4: elegit nos in ipso ante mundi constitutionem. Et mihi eos dedisti, idest quod antea de eis mecum et in me praedestinasti, opere implesti, faciendo ut mihi adhaererent. Tertiam rationem ponit cum dicit et sermonem tuum servaverunt: quae sumitur ex discipulorum devotione.
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Et primo ponit devotionem ipsorum ad filium; secundo ostendit quod haec devotio redundat in gloriam patris, ibi et cognoverunt quia omnia quae dedisti mihi, abs te sunt; tertio rationem huius assignat, ibi quia verba quae dedisti mihi, dedi eis. Dicit ergo quantum ad primum mihi eos dedisti, quia tui erant; sed et ipsi devote se habuerunt, quia sermonem tuum servaverunt, in corde per fidem, et in opere per impletionem; Prov. VII, 2: serva mandata mea, ut vivas; supra XV, 10: si mandata mea servaveritis, manebitis in dilectione mea. Sed et hoc quod sic servaverunt sermonem, redundat in gloriam tuam, pater; nam hic est sermo meus, quia omnia quaecumque habeo, a te habeo; et ipsi nunc cognoverunt, quia omnia quae dedisti mihi, scilicet homini filio tuo, abs te sunt; supra c. I, 14; vidimus gloriam eius quasi unigeniti a patre, idest, vidimus eum quasi omnia a patre habentem. Et per hoc quod cognoverunt clarificatur pater in mente ipsorum.
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Ratio autem huius clarificationis, quod scilicet obedientia discipulorum ad filium redundet in gloriam patris, ponitur cum dicitur quia verba quae dedisti mihi et cetera. Ubi primo ponit ordinem processus cognitionis a patre ad discipulos; secundo proponit ordinem reductionis mentium discipulorum in patrem. Primum ponit per dationem doctrinae a patre. Et ponitur duplex datio. Una quam dedit pater filio, unde dicit verba quae dedisti mihi, secundum generationem aeternam, in qua dedit pater verba filio, cum tamen ipse sit verbum patris. Huiusmodi verba nil aliud sunt quam rationes omnium fiendorum, quas omnes ab aeterno pater dedit filio, generando ipsum. Vel dedisti mihi, scilicet Christo homini: quia anima sua sanctissima ab ipso instanti conceptionis repleta fuit omni cognitione veritatis; supra I, 14: plenum gratiae et veritatis, idest cognitione cuiuslibet veritatis; Col. c. II, 3: in ipso sunt omnes thesauri sapientiae et scientiae. Alia datio est quam Christus dat discipulis: unde dicit dedi eis, interius et exterius docendo; supra XV, 15: omnia quaecumque audivi a patre meo, nota feci vobis. In quo se ostendit mediatorem Dei et hominum, I Tim. II, 5, quia scilicet quod accepit a patre, transfundit in discipulos; Deut. V, 5: ego sequester fui inter dominum et vos in tempore illo, ut annuntiarem vobis verba eius. Reductio autem mentium discipulorum in Deum ponitur cum dicit et ipsi acceperunt. Ubi ponitur duplex acceptio correspondens duplici dationi praedictae. Una respondet secundae dationi, cum dicit et ipsi acceperunt, a me, non existentes rebelles; Is. l, 5: dominus Deus aperuit mihi aurem; ego autem non contradico; supra VI, 45: omnis qui audivit a patre et didicit, venit ad me. Et accipientes cognoverunt, quia tu omnia mihi dedisti, quod respondet primae dationi. Et, secundum Augustinum, hoc quod addit crediderunt quia tu me misisti, est expositivum praecedentium. Duplex enim est cognitio divinorum: una perfecta, quae est gloriae per apertam visionem; alia imperfecta, quae est viae per fidem; I Cor. XIII, v. 12: videmus nunc per speculum in aenigmate, quantum ad secundum, tunc autem facie ad faciem, quantum ad primum. Dicit ergo cognoverunt quia a te exivi. Sed qua cognitione? Numquid patriae? Non; sed fidei: unde subdit et crediderunt, quasi hoc ipsum sit cognoscere quod credere. Crediderunt, inquam, vere, idest firmiter et stabiliter; supra XVI, 31: modo creditis? Scilicet stabiliter. Ecce venit hora, scilicet cum perfecte creditis. Et utitur praeterito pro futuro, tum propter certitudinem rei futurae, tum propter infallibilitatem divinae praedestinationis. Vel secundum Chrysostomum, loquitur de praeterito: et haec dicit esse facta, quia iam inchoata erant. Dicendum ergo ut utrumque sensum concordemus, quia haec omnia iam inchoata erant, sed perficienda restabant. Ergo quantum pertinet ad inchoationem, loquitur de praeterito; sed quantum ad consummationem, loquitur de futuro, quae fienda erant per adventum spiritus sancti. Sed quid crediderunt? Quia tu me misisti; Gal. IV, 4: misit Deus filium suum et cetera. Quod, secundum Augustinum, idem est quod est a te exivi. Sed hoc est contra Hilarium, quia, secundum eum, ut dictum est, exire pertinet ad aeternam generationem, mitti vero ad incarnationem. Sed dicendum, quod de Christo possumus loqui dupliciter; scilicet secundum divinitatem, et sic quantum ad filium Dei, aliud est exire et aliud mitti, ut Hilarius dicit, vel secundum humanitatem: et sic quantum ad filium hominis, idem est exire et mitti, ut dicit Augustinus. Hic ponuntur rationes orationis ex parte Christi. Et ponit ad hoc tres rationes. Una sumitur ex dominio quod super eos acceperat: et ad hoc dicit ego pro eis, scilicet discipulis, rogo. Ubi primo ponit rationem ipsam; secundo manifestat eam, ibi quia tui sunt.
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Ratio autem quare quis sit audiendus, et orare debeat pro aliis, est si illi specialiter pertineant ad ipsum; orationes enim generales minus exaudiuntur; et ideo dicit pro eis rogo, non pro mundo, idest mundi dilectoribus, sed pro his quos dedisti mihi ut discipulos et obedientes specialiter, quamvis omnia sint mea, potestate. Ps. II, 8: postula a me, et dabo tibi gentes haereditatem tuam. Sed contra. Videtur quod pro omnibus rogaverit: I Io. II, 1: advocatum habemus apud patrem Iesum Christum iustum; et ipse est propitiatio pro peccatis nostris; non solum autem nostris, sed et totius mundi; I Tim. II, 4: qui vult omnes homines salvos fieri, et ad agnitionem veritatis venire. Responsio. Dicendum, quod Christus, quantum est de se, pro omnibus oravit, quia oratio sua, quantum est de se, efficax est ut valeat toti mundo; sed tamen non in omnibus sortitur effectum, nisi in sanctis et electis Dei: et hoc propter impedimentum mundanorum. Et rationem manifestat dicens tui erant, scilicet per aeternam praedestinationem.
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Sed non erant ita tui ut filius eos non haberet, nec ita dantur filio ut auferantur patri; unde dicit et omnia mea tua sunt, et tua mea sunt: in quo ostenditur aequalitas filii ad patrem, qui, secundum quod Deus, ab aeterno habet omnia quae pater habet. Sed notandum, quod pater habet quaedam quae pertinent ad essentiam suam, sicut est sapientia, bonitas et huiusmodi, quae nihil aliud sunt quam sua essentia: et hoc protestatur filius se habere; supra XVI, 14, ubi loquitur de processione spiritus sancti, Deo meo accipiet, et annuntiabit vobis: et hoc ideo, quia quaecumque habet pater, mea sunt. Et dicit omnia, quia licet unum re sint, tamen multa ratione. Secundo habet quaedam quae pertinent ad possessionem sanctitatis, quae sunt ei consecrata per fidem, sicut sunt omnes sancti et electi, de quibus dicit supra eodem, tui erant. Et etiam ista omnia protestatur filius se habere, cum dicit hic, de eis loquens et tua mea sunt: quia scilicet ad hoc praedestinati sunt ut fruantur filio, sicut et patre. Tertio modo habet pater quaedam per modum possessionis communiter, sicut omnes res creatas; Ps. XXIII, 1: domini est terra et plenitudo eius. Et haec etiam omnia sunt filii. Unde in parabola de filio prodigo, Lc. c. XV, 31, dicit pater filio maiori: omnia mea tua sunt. Secunda ratio sumitur ex gloria quam Christus habebat in eis: quia gloriam eius iam partim cognoscebant, et adhuc magis cognoscituri erant; II Petr. I, 16: non indoctas fabulas secuti, notam fecimus vobis domini nostri Iesu Christi virtutem et praesentiam, sed speculatores facti illius magnitudinis.
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Tertia ratio sumitur ex absentia qua ab eis corporaliter recedebat; unde dicit et iam non sum in mundo. Ubi sciendum est, quod dupliciter dicitur aliquid esse in mundo: scilicet adhaerendo mundo per affectum; I Io. II, 16: omne quod est in mundo concupiscentia carnis est, et concupiscentia oculorum, et superbia vitae. Sed hoc modo non est dicendum quod Christus iam non sit in mundo, cum numquam fuerit in mundo, ei per affectum inhaerendo. Sed est alio modo intelligendum, scilicet quod iam non sit in mundo praesentia corporali: quia mox futurum erat ut qui in mundo corporaliter fuerat, corporaliter ipsum relinqueret. Et hi, scilicet discipuli, in mundo sunt, scilicet praesentia corporali; et ego ad te venio, secundum quod homo, scilicet ad participationem gloriae tuae, et exaltationem usque ad dexteram tuam et cetera. Et ideo iustum est ut pro eis orem a quibus corporaliter recessurus sum.
Positis rationibus orandi pro apostolis, hic ponit petitiones quas pro eis porrigebat, et primo petit eorum conservationem; secundo sanctificationem, ibi sanctifica eos. Sed conservationem a malo, sanctificationem in bono. Circa primum duo facit. Primo petit eorum conservationem; secundo ponit conservationis necessitatem, ibi cum essem cum eis, ego servabam eos. Circa primum consideranda sunt quatuor. Primo a quo petat; secundo quid petat; tertio pro quibus; quarto ad quid petit. Petit quidem a patre: unde dicit pater; et merito, quia ipse est principium omnis boni; Iac. I, 17: omne datum optimum et omne donum perfectum desursum est, descendens a patre luminum. Sed addit sancte, quia etiam in ipso est principium et origo totius sanctitatis, et quia finaliter sanctificationem petebat; Lev. XIX, 2: sancti eritis, quia ego sanctus sum, dominus Deus vester; I Reg. II, 2: non est sanctus ut est dominus. Petit autem conservationem eorum. Unde dicit serva eos; quia, ut dicitur in Ps. CXXVI, v. 1: nisi dominus custodierit civitatem, frustra vigilat qui custodit eam. Non enim bonum nostrum est in hoc solum quod habemus esse a Deo, sed oportet quod conservemur ab eo. Quia, ut dicit Gregorius, omnia in nihilum redigerentur, nisi manus omnipotentis contineret; Hebr. I, 3: portans omnia verbo virtutis suae. Et ideo Psalmista petebat: conserva me, domine, quoniam speravi in te. Conservatur autem homo a malo et a peccato in nomine Dei: unde dicit in nomine tuo, idest, per virtutem nominis tui et tuae cognitionis: quia in hoc est gloria et salus nostra; Ps. XIX, 8: hi in curribus et hi in equis; nos autem in nomine domini Dei nostri invocabimus. Petit autem pro sibi datis: unde dicit quos dedisti mihi, Eccle. VII, 14: inspice in omnia opera domini, quod nemo possit corrigere quem ille despexerit. Nullus enim potest conservari a malo nisi per electionem divinam, quae designatur, cum dicit quos dedisti mihi, idest dono tuae gratiae, ut mihi adhaererent; Matth. XIX, 11: non omnes capiunt verbum hoc, sed quibus datum est. Qui enim sic dantur Christo, conservantur a malo. Ad quid ergo petit eos conservari, subdit dicens ut sint unum sicut et nos; quod potest dupliciter continuari ad praecedentia. Uno modo ut designet modum conservationis, ut sit sensus: ita servabuntur, ut sint unum; nam quaelibet res conservatur in esse quamdiu est una, quae desinit esse per divisionem; Matth. XII, 25: omne regnum in seipsum divisum desolabitur. Et ideo Ecclesia potest conservari, et homines, si sint unum. Alio modo ut sit finis conservationis, ut sit sensus: et ad hoc conserventur, ut sint unum: nam in unitate spiritus consistit nostra perfectio tota; Eph. IV, 3: solliciti servare unitatem spiritus in vinculo pacis; Ps. CXXXII, 1: ecce quam bonum et quam iucundum habitare fratres in unum. Sed addit sicut nos unum sumus. Sed contra. Ipsi sunt unum secundum essentiam: ergo et nos erimus unum per essentiam. Sed hoc non est verum. Responsio. Dicendum, quod uniuscuiusque perfectio nihil est aliud quam participatio divinae similitudinis. In tantum enim sumus boni inquantum Deo assimilamur. Unitas ergo nostra intantum est perfectiva inquantum participat unitatem divinam. Est autem duplex unitas in divinis: scilicet naturae, supra X, 30: ego et pater unum sumus, et unitas amoris in patre et filio, quae est unitas spiritus. Et utraque est in nobis, non quidem per aequiparationem, sed per similitudinem quamdam: pater enim et filius sunt eiusdem naturae numero, nos autem sumus unum in natura secundum speciem. Item ipsi sunt unum per amorem non participatum ex dono alicuius, sed ab eis procedentem: nam pater et filius diligunt se spiritu sancto; nos autem per amorem participatum ex aliquo superiori.
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Necessitatem autem huius conservationis ponit dicens cum essem cum eis, ego servabam eos in nomine tuo: quae causatur ex duobus. Primo quidem ex recessu sui; secundo ex odio mundi, ibi ego dedi eis sermonem tuum. Circa primum tria facit. Primo ponit conservationis studium, quod dominus cum esset praesens, eis exhibuit; secundo insinuat discessum quo ad patrem redit, ibi nunc autem ad te venio; tertio assignat rationem quare haec verba protulit, ibi et haec loquor et cetera. Circa primum tria facit. Primo proponit conservandi modum; secundo conservationis debitum; tertio conservationis efficaciam, sive effectum. Sed modus conservandi est congruus, quia virtute patris; unde dicit cum essem cum eis, scilicet praesentia corporali, Baruch III, 38: post haec in terris visus est, et cum hominibus conversatus est, ego, scilicet filius hominis, servabam, idest custodiebam, eos a malo et peccato; sed non virtute humana, immo divina, quia in nomine tuo: quod quidem nomen etiam commune est patri et filio et spiritui sancto; Matth. ult. 19: baptizantes eos in nomine patris et filii et spiritus sancti. Et hoc quidem, tum quia pater et filius sunt unus Deus, tum quia in nomine patris intelligitur etiam nomen filii: pater enim dicitur qui habet filium. Sed attende, quia supra cum negasset se habere Daemonium, non negavit se Samaritanum, idest custodem esse, quia custos est; Is. XXI, 11: custos quid de nocte? Scilicet huius mundi. Ipse enim sicut pastor custodit gregem suum. Sed conservationis debitum ponit dicens quos dedisti mihi: custos enim tenetur custodire suae custodiae deputatos; III Reg. XX, 39: custodi virum istum; Habac. c. II, 1: super custodiam meam stabo. Sic stat praelatus quando diligenter invigilat super his qui sibi sunt deputati; Lc. II, 8: pastores erant in regione eadem vigilantes, et custodientes vigilias noctis super gregem suum. Sed efficacia custodiae est perfecta, quia nemo ex iis periit; supra X, 27: oves meae vocem meam audiunt, et non rapiet eas quisquam de manu mea; et supra VI, v. 40: omnis qui credit in eum, habet vitam aeternam. Sed ab hac efficacia excipitur unus, scilicet filius perditionis, scilicet Iudas; qui dicitur filius perditionis, quasi ad perpetuam perditionem praescitus et praeordinatus. Sic enim aliqui deputati ad mortem dicuntur filii mortis; I Reg. XXVI, 16: omnes vos filii mortis estis; Matth. XXIII, 15: circuitis mare et aridam ut faciatis unum proselytum (...) et facitis eum filium mortis duplo quam vos. Sed nota, quod interlinearis habet: filius mortis, idest praedestinatus perditioni; cum tamen raro inveniatur quod praedestinatio ponatur in malum. Unde hic sumitur communiter pro scientia vel ordinatione. Ideo praedestinatio semper in bonum ponitur, quia habet duplicem effectum gratiae et gloriae; et ad utrumque Deus ordinat. Sed in reprobatione duo sunt, culpa et poena temporaliter: et ad unum eorum Deus tantum ordinat, scilicet ad poenam, et non per se. Ut Scriptura, qua scilicet praedixisti, scilicet in Ps. CVIII, 1: Deus laudem meam ne tacueris: quia os peccatoris et os dolosi super me apertum est, quod scilicet esset me proditurus: impleretur. Nunc autem ad te venio, deserens eos corporali praesentia; supra XVI, 28: iterum relinquo mundum, et vado ad patrem. Sed quia haec verba in corde male intelligentium possent infidelitatis scandalum generare, quasi non posset eos servare ab eis recedens vel quod pater eos ante non servasset: sed quidem et pater eos ante servabat, unde dixit: ego servabam eos in nomine tuo, sed et filius post suum recessum eos servare potuit.
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Et ideo rationem dictorum assignans, dicit et haec loquor in mundo, ut habeant gaudium meum impletum in semetipsis; quasi dicat: locutus sum sicut homo orans; sed haec loquor propter consolationem discipulorum aestimantium me esse hominem purum, ut saltem consolentur in hoc quod eos tibi patri, quem maiorem credunt, recommendo, gaudentes se esse in protectione patris. Et hoc, secundum Chrysostomum. Vel secundum Augustinum, ut referantur haec verba ad hoc quod supra dixit: ut sint unum sicut et nos sumus. Et sic ponuntur ut fructus unitatis; quasi diceret ut habeant gaudium, iam superius expressum, quo scilicet in me gaudeant, vel quod eis est a me, plenum in semetipsis: quod quidem consequentur per unitatem spiritus, per quam pervenient ad gaudium vitae aeternae, quod est plenum. Ideo autem gaudium ad unitatem sequitur, quia unitas et pax faciunt perfecte gaudere; Prov. XII, 20: qui ineunt pacis consilia, sequitur eos gaudium; Gal. V, 22: fructus autem spiritus est gaudium et cetera. Hic ponitur alia conservationis necessitas, quae causatur ex odio mundi, et primo proponit beneficium quod discipulis contulerat; secundo odium mundi quod incurrerant, ibi et mundus eos odio habuit; tertio petit auxilium patris, quod eos protegat, ibi non rogo ut tollas eos de mundo, sed ut serves eos a malo. Dicit ergo primo ego dedi eis sermonem tuum, idest quem a te recepi. Supra eodem verba quae dedisti mihi, dedi eis, et ipsi acceperunt. Vel dedi, idest dabo per inspirationem Paracliti, sermonem tuum, idest de te; quod quidem est maximum donum et beneficium; Prov. IV, 2: donum bonum tribuam vobis: legem meam ne derelinquatis. Sed ex hoc secutum est odium mundi, quia scilicet ex hoc quod susceperunt sermonem tuum, mundus eos odio habuit; Lc. VI, 22: beati eritis cum vos oderint homines etc.; I Io. III, 13: nolite mirari si odit vos mundus. Causa autem huius odii est quia recesserunt de mundo. Sermo enim Dei facit homines a mundo recedere: nam Deo coniungit, cui nullus coniungi potest nisi a mundo recedat, qui enim diligit mundum, non est perfecta caritas Dei in illo; et ideo dicit quia non sunt de hoc mundo; supra XV, v. 19: quia ego elegi vos de mundo, propterea odit vos mundus. Naturale enim est unicuique quod sibi simile est diligere; Eccli. c. XIII, 19: omne animal diligit sibi simile, et odio habet dissimile; Sap. II, 15: gravis est nobis etiam ad videndum; et hoc quia dissimilis est aliis vita illius.
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Et ad hoc ponit exemplum, qualiter scilicet non sunt de mundo, dicens sicut et ego non sum de mundo: quod intelligendum est quantum ad amorem, quia sicut Christus in mundo non erat per affectum, sic nec isti; non autem quantum ad originem, quia aliquando de mundo fuerunt. Christus autem numquam, quia etiam quantum ad nativitatem carnis natus est de spiritu sancto. Matth. c. I; supra VIII, 23: vos de mundo hoc estis; ego non sum de hoc mundo.
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Auxilium autem contra odium petit, dicens non rogo ut tollas eos de mundo, sed ut serves eos a malo, et primo ponit suam petitionem; secundo assignat petitionis rationem, ibi de mundo non sunt. Circa primum duo ponit, quorum unum dicit se non petere, scilicet ut non tollantur de mundo. Contra. Quomodo tolli possunt de mundo qui de mundo non sunt? Sed dicendum, quod de mundo quidem non erant per affectum, sicut supra dixit, sed de mundo per corporalem conservationem; et secundum hoc noluit ut tollerentur de mundo: et hoc propter utilitatem fidelium, qui per eos credituri erant; Mc. ult., 15: euntes in mundum universum, praedicate Evangelium omni creaturae. Sed aliud petit, ut scilicet in mundo corporaliter conversantes, serves a malo, scilicet mundi: grave enim est ut homo inter malos existens a malo immunis existat, praecipue cum totus mundus in maligno positus sit; Is. XLIII, 2: cum transieris per aquas, tecum ero, et flumina non operient te. Ratio autem petitionis ponitur cum dicit de mundo non sunt. Ubi videtur esse intricatio verborum et inutilis repetitio; cum dicat eadem verba supra. Sed quidem non est inutilis repetitio: quia ad aliud dicuntur ibi, et ad aliud hic. Ibi enim dicuntur ad ostendendam causam quare odio habeantur a mundo: hic vero dicuntur ad assignandam rationem quare debeant conservari a Deo. Ex quo datur intelligi quod idem est propter quod sancti odiuntur a mundo et diliguntur a Deo, scilicet contemptus mundi; Iac. II, 5: nonne vos elegit Deus pauperes in hoc mundo, divites in fide et haeredes regni quod promisit Deus diligentibus se? Et ideo quodlibet bonum quod facit reddit hominem mundo odibilem, sed Deo dilectum; Ex. VIII, 26: abominationes Aegyptiorum immolabimus domino Deo nostro.
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Supra dominus petiit discipulorum conservationem, hic petit eorum sanctificationem et primo petit eorum sanctificationem; secundo sanctificationis assignat necessitatem, ibi sicut tu me misisti in mundum; tertio insinuat huius sanctificationis inchoationem, ibi et ego pro eis sanctifico meipsum. Dicit ergo: sic petii quod serventur a malo, sed hoc non sufficit nisi perficiantur in bono; Ps. XXXVI, 27: declina a malo, et fac bonum. Et ideo, pater, sanctifica, idest perfice, eos, et sanctos fac. Et hoc in veritate, idest in me filio tuo, qui sum veritas, supra XIV, 6, quasi diceret: fac eos participes meae perfectionis et sanctitatis. Et ideo addit sermo tuus, idest verbum tuum, veritas est, ut sit sensus: sanctifica eos in me veritate, quia ego verbum tuum sum veritas. Vel sanctifica eos, immittendo eis spiritum sanctum; et hoc in veritate, idest in cognitione veritatis fidei et tuorum mandatorum; supra VIII, 32: cognoscetis veritatem, et veritas liberabit vos. Nam per fidem et cognitionem veritatis sanctificamur; Rom. III, 22: iustitia enim Dei per fidem Iesu Christi, in omnes et super omnes qui credunt in eum. Et ideo subdit sermo tuus veritas est: quia scilicet veritas sermonum Dei nullam habet falsitatem admixtam; Prov. VIII, 8: recti sunt sermones mei, non est in eis pravum quid neque perversum. Et quia sermo eius docet veritatem increatam. Vel aliter. In veteri testamento erat modus loquendi, quod omne quod deputatur cultui divino, dicitur sanctificari; Ex. XXVIII, 1: applica ad me Aaron fratrem tuum cum filiis suis de medio filiorum Israel, ut sacerdotio fungantur mihi. Dicit ergo sanctifica, idest deputa quasi per modum sanctificationis, eos in veritate, idest tuae veritati praedicandae: quia sermo tuus, quem debent praedicare, veritas est.
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Et necessitas sanctificationis subditur cum dicit sicut tu me misisti in mundum, ita et ego misi eos in mundum; quasi dicat: ad hoc ego veni ut praedicarem veritatem, infra XVIII, 37: in hoc natus sum (...) ut testimonium perhibeam veritati: ita et ego misi discipulos ad veritatem praedicandam; Mc. ult., 15: euntes in mundum universum, praedicate Evangelium omni creaturae. Necesse ergo habent quod in veritate testificentur; infra XX, 21: sicut misit me pater, et ego mitto vos. Sed debent sanctificari non solum propter officium ad quod deputantur, sed quia iam inchoata est per me; unde dicit et pro eis ego sanctifico meipsum. Secundum Augustinum enim sciendum est, quod in Christo est duplex natura: sed quantum ad divinam Christus est sanctus per essentiam, quantum vero ad humanam Christus est sanctus per gratiam, quae derivatur a divina natura. Dicit ergo secundum divinitatem sanctifico meipsum, assumendo carnem pro eis: et hoc, ut sanctitas gratiae, quae est a me Deo in me homine, derivetur a me eis; quia de plenitudine eius omnes accepimus; supra I, 16. Ps. CXXXII, 2: sicut unguentum quod est in capite, Christi quod est Deus, quod descendit in barbam Aaron, idest in humanitatem, et ab hac, descendit in oram vestimenti eius, idest in nos. Vel aliter, secundum Chrysostomum, rogavit ut sanctificarentur sanctificatione spirituali. In veteri autem testamento erant iustificationes carnales; Hebr. IX, 10: iustitiis carnis usque ad tempus correctionis impositis. Sed illae erant figurae spiritualis sanctificationis, quae tamen fiebant per aliquod sacrificium; et ideo ad sanctificationem discipulorum competebat fieri aliquod sacrificium. Et hoc est quod dicit: ut sanctificentur ipsi, ego iam sanctifico me; idest offero me sacrificium; Hebr. c. IX, 14: obtulit semetipsum Deo; ibid. XIII, v. 12: propter quod Iesus, ut sanctificaret per suum sanguinem populum, extra portam passus est. Et hoc in veritate, non in figura, sicut in veteri testamento.
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Postquam dominus oravit pro suis discipulis, hic rogat communiter pro fidelibus omnibus, et primo proponit orationem; secundo subiungit exauditionis rationem, ibi pater iuste, mundus te non cognovit. In oratione autem duo petit a patre discipulis suis. Primo quidem unitatis perfectionem; secundo gloriae visionem, ibi pater quod dedisti mihi, volo ut ubi ego sum et illi sint mecum. Circa primum duo facit. Primo petit quasi homo unitatis perfectionem; secundo ostendit quod ipse ut Deus fecerit eis potestatem ad hanc unitatem consequendam, ibi et ego claritatem quam dedisti mihi, dedi eis. Circa primum duo facit. Primo proponit pro quibus petit; secundo subdit quid petit, ibi ut omnes unum sint et cetera. Petit autem pro toto coetu fidelium, unde dicit: dixi, quod conserves discipulos a malo, et quod sanctifices eos in veritate; sed non pro eis rogo tantum, sed etiam pro eis qui credituri sunt, idest pro illis quorum fides confirmabitur: et hoc per verbum eorum, idest apostolorum. Et iuste rogat, quia nullus salvatur, nisi per intercessionem Christi. Ne autem solum apostoli salvarentur, sed etiam alii, ideo etiam pro aliis orandum erat; Deut. IV, 37: dilexit patres tuos, et elegit semen eorum post eos; Eccli. c. XLIV, 11: cum semine eorum permanebo, et haereditas sancta nepotes eorum. Sed contra. Videtur quod non oravit pro omnibus fidelibus suis. Nam pro his hic orat qui convertendi erant per verba apostolorum: sed antiqui patres et Ioannes Baptista non fuerunt conversi per verba eorum. Ad quod dicendum, quod ipsi iam pervenerant ad consummationem; et licet non fruerentur Dei visione, cum non esset solutum pretium, tamen cum meritis suis hinc abierant, ita ut statim aperta ianua introducendi essent: et ideo oratione non indigebant. Sed adhuc iterum quaeritur de aliquibus, qui non per apostolorum verba crediderunt, sed immediate per Christum, sicut Paulus; Gal. I, 12: non ab hominibus neque per hominem accepi illud neque didici, sed per revelationem Iesu Christi. Et latro in cruce, Lc. XXIII, 43. Non videtur ergo quod pro eis oraverit. Sed ad hoc dicendum, secundum Augustinum, quod per verbum apostolorum dicuntur credere non solum qui ab ipsis audierunt, sed quicumque credunt per verbum quod apostoli praedicaverunt, quod est verbum fidei, Rom. X, 8, quod dicitur verbum apostolorum, quia ipsis principaliter commissum et praedicatum: quod etiam Paulo et latroni in cruce est revelatum divinitus. Vel dicendum, quod qui immediate a Christo et per Christum conversi sunt, sicut Paulus, et latro in cruce, et si qui alii, computantur in parte orationis qua dominus pro discipulis oravit. Unde dominus dixit (supra hoc cap.): quos dedisti mihi, seu daturus es. Sed adhuc quaeritur de nobis, qui non credimus per apostolos. Sed ad hoc dicendum, quod licet non crediderimus per apostolos, credimus tamen per discipulos eorum.
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Petit autem unitatis perfectionem, unde dicit ut omnes unum sint. Ubi primo proponit unitatem quam petit; secundo unitatis exemplum et causam, ibi sicut tu, pater, in me, et ego in te; tertio unitatis fructum, ibi ut mundus credat quia tu me misisti. Dicit ergo hoc rogo ut omnes unum sint. Nam, ut Platonici dicunt ab hoc quaelibet res habet unitatem a quo habet bonitatem. Bonum enim est quod est rei conservativum; nulla autem res conservatur nisi per hoc quod est una. Et ideo dominus petens discipulorum perfectionem in bonitate, petit quod sint unum; quod quidem impletum est; Act. IV, 32: multitudinis credentium erat cor unum et anima una; Ps. CXXXII, 1: ecce quam bonum et quam iucundum habitare fratres in unum. Sed unitatis exemplum et causam subdit, dicens: sicut tu, pater, in me, et ego in te. Aliqui enim sunt unum, sed in malo. Unde hanc unitatem Deus non petit, sed illam secundum quam homines uniuntur ad bonum, scilicet in Deum; et ideo dicit: sicut tu, pater, in me, et ego in te; idest hoc modo uniantur quod credant in me et in te; Rom. XII, 5: multi unum corpus sumus in Christo; Eph. IV, 3: solliciti servare unitatem spiritus (...) qui est unus Deus, una fides, unum Baptisma. Et quidem in patre et filio qui sunt unum, sumus unum: quia si diversa quaerimus credendo et desiderando, affectus noster diversificatur ad multa. Sed Arius ex hoc arguit, quod eodem modo filius est in patre et pater in filio, quo nos sumus in Deo: sed nos non sumus per unitatem essentiae, sed per conformitatem voluntatis et amoris: ergo et similiter pater non est in filio per unitatem essentiae. Sed dicendum, quod in patre et filio est duplex unitas, scilicet essentiae et amoris; et secundum utramque pater est in filio, et filius in patre. Quod ergo hic dicit sicut tu, pater, in me, et ego in te, potest referri uno modo ad unitatem amoris, secundum Augustinum, ut sit sensus: sicut, te, pater, es in me per amorem, quia caritas facit unum esse cum Deo; quasi diceret: sicut pater diligit filium, et e converso; ita ipsi diligant patrem et filium. Et sic ly sicut non dicit aequiparantiam, sed quamdam remotam similitudinem. Vel secundum Hilarium, potest referri ad unitatem naturae: non quidem quod eadem natura numero sit in nobis cum patre et filio, sicut est in eis; sed quod unitas nostra per hoc sit quod assimilamur illi divinae naturae, per quam pater et filius sunt unum. Hoc etiam modo ly sicut dicit imitationem quamdam. Et inde est quod invitamur ad imitationem dilectionis divinae: Eph. V, 1: estote imitatores Dei sicut filii carissimi, et ambulate in dilectione, sicut et Christus dilexit nos; et perfectionis, seu bonitatis; Matth. V, 48: estote perfecti sicut pater vester perfectus est. Fructum autem unitatis ponit cum dicit ut mundus credat: per nihil enim aliud sic manifestatur veritas Evangelii, sicut per caritatem fidelium; supra XII, 35: in hoc cognoscent omnes quia mei estis discipuli, si dilectionem habueritis ad invicem. Erit ergo hic unitatis fructus: quia, per hoc quod sint unum, mundus credat, quod doctrina quam dedi eis sit a te, et cognoscat quia tu me misisti. Non enim est Deus dissensionis causa, sed pacis. Sed hic est quaestio: quia unum perfecte erimus in patria, ubi non erit tempus credendi: inconvenienter ergo post unitatem subdit ut mundus credat quia tu me misisti. Sed dicendum, quod hic non loquitur de unitate consummata, sed inchoata. Item est alia quaestio: quia ipse orat ut sint unum illi qui credunt in eum: ergo et mundus credens est unum. Quomodo ergo dicit, postquam sunt unum, mundus credat? Ad quod potest mystice responderi, quod uno modo dominus petit pro omnibus credentibus quod sint unum: qui tamen non simul credituri erant, sed quidam prius, per quos alii convertendi erant. Quod ergo dicit ut mundus credat, intelligitur quantum ad illos qui non a principio crediderunt, qui, cum crediderunt, facti sunt unum, et similiter alii credentes post eos: et sic usque ad finem mundi. Alio modo, secundum Hilarium, ut ly mundus credat sit finis unitatis et perfectionis; quasi diceret: perfice eos, ut sic sint unum, ad hoc scilicet ut mundus credat quia tu me misisti. Unde ly ut importat causam finalem. Tertio modo, secundum Augustinum, ut ly mundus credat sit alia petitio: et tunc oportet repeti quod dixit rogo; quasi diceret: rogo ut sint unum, et rogo ut mundus credat.
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Quid autem Christus ad hanc unitatem operatus sit, subdit dicens et ego claritatem quam dedisti mihi, dedi eis, quasi, hoc quod petit ut homo, facit ut Deus. Et primo ostendit quod ipse operatus est ad hoc quod sint unum; secundo ponit unitatis modum et ordinem, ibi ego in eis, et tu in me; tertio ostendit unitatis finem, ibi ut cognoscat mundus quia tu me misisti. Dicit ergo: etsi ut homo petam eorum perfectionem, nihilominus tamen simul tecum hoc facio quia et ego claritatem, idest gloriam resurrectionis, quam tu, pater, dedisti mihi, aeterna praedestinatione, et daturus es statim in re: ego dedi illis, scilicet discipulis. Et claritas est immortalitas, quam in resurrectione fideles accipient etiam quantum ad corpus; Phil. III, 21: reformabit corpus humilitatis nostrae configuratum corpori claritatis suae; I Cor. XV, 43: seminatur in ignobilitate, surget in gloria. Et hoc ut sint unum: quia per hoc quod habebunt gloriam, efficientur unum, sicut et nos unum sumus. Sed videtur distinguere operationem suam ab operatione patris. Dicit, quod pater sibi claritatem dedit, et Christus eam dedit fidelibus. Sed si bene intelligatur, non ponitur hoc ad distinguendum operationem, sed personas. Nam filius, inquantum filius, simul cum patre claritatem dat Christo homini, et simul etiam cum eo fidelibus. Sed tamen inquantum hanc claritatem specialiter per humanitatem suam eis tribuit; ideo hanc attribuit sibi, illam patri. Et sic accipitur hic claritas, secundum Augustinum. Vel, secundum Chrysostomum, ego claritatem, scilicet gratiae, quam dedisti mihi, homini, quantum ad excellentem cognitionem, perfectionem et miraculorum operationem, dedi eis in parte, et adhuc perfectius dabo: II Cor. III, 18: transformamur a claritate in claritatem; Ps. LXVII, 19: dedit dona hominibus. Et hoc, ut sint unum sicut et nos sumus. Hic enim est finis divinorum donorum ut uniamur illa unitate, quae est conformis unitati patris et filii. Ordo autem unitatis subditur, cum dicit ego in eis, et tu in me. Nam per hunc ordinem perveniunt ad unitatem, quia vident quod ego sum in eis per gratiam, sicut in templo; I Cor. III, 16: nescitis quia templum Dei estis, et spiritus Dei habitat in vobis? Quae est quasi quaedam similitudo eius essentiae, qua tu es in me per unitatem naturae; supra XIV, 10: ego in patre, et pater in me est. Et hoc ut ipsi sint consummati, idest perfecti, in unum. Sed attende, quod cum supra dixisset ut sint unum, hic addit quod consummati: ideo est, quia illud refertur ad unitatem gratiae, hoc autem ad eius complementum. Vel aliter, secundum Hilarium, ego in eis, supple: sum per unitatem naturae humanae quam eamdem habeo cum illis, et quia etiam do eis corpus meum in cibum, et tu in me, per unitatem essentiae. Sed secundum primam expositionem, quia per gratiam non solum filius est in eis, sed et pater, supra XIV, 23: ad eum veniemus, et mansionem apud eum faciemus: quare dicit ego in eis, sine patre? Responsio. Dicendum, secundum Augustinum, quod hoc non dicit ut ostendat filium in eis esse sine patre, sed quia per filium accessum habeant ad patrem; Rom. V, 1: iustificati igitur ex fide per Christum, pacem habeamus ad Deum, per quem et habemus accessum. Vel, secundum Chrysostomum, supra dixit ad eum veniemus, ut ostendat pluralitatem personarum divinarum contra Sabellium; hic autem dicit ego in eis ut ostendat aequalitatem patris ad filium contra Arium. Per hoc enim datur intelligi quod sufficit fidelibus, si solus filius inhabitet. Finis autem unitatis ponitur, ibi ut cognoscat mundus quia tu me misisti. Et quidem si consummata unio referatur ad perfectionem viae, tunc ly cognoscat mundus, idem est quod supra dixit ut mundus credat. Tunc dicitur propter inchoationem; hic autem dicit cognoscat, quia imperfectam cognitionem non sequitur fides, sed plena cognitio.
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Et dicit cognoscat mundus, non quod nunc sit mundus, sed quod fuit mundus; ut sit sensus: mundus, iam credens, cognoscat. Vel mundus, idest amatores mundi, cognoscat quia tu me misisti: quia tunc mali per manifesta indicia cognoscent Christum esse filium Dei; Apoc. I, 7: videbitis eum omnis oculus; et infra XIX, 37: videbunt in quem transfixerunt; Lc. XXI, 27: videbunt filium hominis venientem in nubibus caeli cum potestate magna et maiestate. Et non solum cognoscat hoc; sed et sanctorum claritatem, quia dilexisti eos, scilicet fideles. Nunc enim non possumus cognoscere dilectionem Dei ad nos quanta sit: quia bona quae Deus daturus est nobis, cum excedant appetitum et desiderium nostrum, non possunt cadere in cor nostrum. I Cor. II, 9: oculus non vidit nec auris audivit nec in cor hominis ascendit, quae praeparavit Deus iis qui diligunt illum. Et ideo mundus credens, idest sancti cognoscent per experientiam quantum diligat nos; sed mundi amatores, idest mali, cognoscent hoc videndo et admirando gloriam sanctorum; Sap. V, 3: hi sunt quos aliquando habuimus in derisum et in similitudinem improperii; et infra 5: ecce quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est. Sed dicit sicut tu me dilexisti: quod non importat parilitatem dilectionis, sed rationem et similitudinem. Quasi dicat: dilectio qua dilexisti me, est ratio et causa quare eos dilexisti: nam per hoc quod me diligis, diligentes me et membra mea diligis; supra XVI, 27: ipse pater amat vos, quia vos me amastis. Sciendum est autem, quod Deus diligit omnia quae fecit, dando eis esse; Sap. XI, v. 25: nihil odisti eorum quae fecisti; nec enim odiens aliquid constituisti aut fecisti. Maxime autem diligit unigenitum filium suum, cui totam naturam suam per aeternam generationem dedit. Medio autem modo diligit membra unigeniti sui, scilicet fideles Christi, dando eis gratiam qua Christus inhabitat nos; Deut. XXXIII, 3: dilexit populos: omnes sancti in manu illius sunt.
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Supra dominus petiit pro discipulis perfectionis unitatem, hic petit pro eis visionis claritatem, et primo tangit personas pro quibus petit; secundo ponit petendi modum; tertio subdit quod petit. Petit quidem pro sibi datis, unde dicit pater, quos dedisti mihi et cetera. Sciendum est, quod illud dicitur alicui dari quod voluntati eius submittitur, ut scilicet faciat de eo quod vult. Voluntas autem Christi duplex est, scilicet misericordiae et iustitiae: sed misericordiae quidem primo et per se est ipsius, quia miserationes eius super omnia opera eius, Ps. CXLIV, 9; et I Tim. II, 4: vult omnes homines salvos fieri, sed voluntas iustitiae punientis est eius non primo, sed praesupposito peccato: Deus enim non delectatur in perditione hominum, Sap. I, 13; Ez. c. XVIII, 32: nolo mortem peccatoris, verum secundum se, sed tamen ex consequenti vult eam propter peccatum. Sunt ergo omnes homines dati filio; supra dedisti ei potestatem omnis carnis, idest omnis hominis, ut scilicet faciat de eis suam voluntatem, vel misericordiae ad salvandum, vel iustitiae ad puniendum. Ipse enim est qui constitutus est a Deo iudex vivorum et mortuorum: ut dicitur Act. X, 42. Sed illi sunt sibi simpliciter dati qui ad hoc dati sunt ei, ut de eis faciat voluntatem misericordiae ad salvandum: unde de his dicit quos dedisti mihi, in tua scilicet praedestinatione ab aeterno; Is. VIII, 18: et Hebr. c. III, ecce ego, et pueri mei, quos dedit mihi dominus. Modus autem petendi designatur cum dicit volo: quod potest designare auctoritatem, vel meritum. Auctoritatem quidem si intelligamus de voluntate eius inquantum est Deus, quae est eadem cum voluntate patris: nam sua voluntate homines iustificat et salvat; Rom. IX, 18: cuius vult miseretur. Meritum autem designat, si intelligamus de voluntate eius inquantum est homo, quae est meritoria salutis nostrae. Si enim voluntates iustorum, qui sunt membra Christi habent meritum impetrandi: supra XV, 7: quodcumque volueritis petetis, et fiet vobis: multo magis hoc habet voluntas Christi hominis, qui est caput sanctorum omnium. Quid autem petat, subdit dicens ut ubi ego sum, et illi sint mecum, et primo petit coniunctionem membrorum ad caput; secundo demonstrationem claritatis suae ad membra, ibi ut videant claritatem meam. Dicit ergo hic: volo, scilicet, ut ubi ego sum, et illi sint mecum: quod potest dupliciter intelligi. Uno modo ut referatur ad Christum hominem. Nam Christus, secundum quod homo, statim futurus et ascensurus in caelum erat; infra XX, 17: ascendo ad patrem meum et patrem vestrum. Et sic est sensus: volo, ut in caelo, ubi ego mox futurus sum, et illi, scilicet fideles, sint mecum, etiam loco; Matth. XXIV, 28: ubi fuerit corpus, illic congregabuntur et aquilae, idest sancti. Hoc enim promiserat Matth. V, 12 et Lc. VI, 23: gaudete et exultate, quoniam merces vestra copiosa est in caelis. Sed dubitatur: quia cum nondum esset in caelo, debuisset dicere ubi ego ero non ubi ego sum et cetera. Item, quia supra III, 13, dixit: nemo ascendit in caelum nisi qui de caelo descendit. Responsio. Dicendum ad primum, quod Christus qui loquebatur, et Deus erat et homo, et ideo, licet secundum eius humanitatem non esset in caelo, erat tamen ibi secundum divinitatem, ut sic, in terra existens, esset in caelo; et ideo dicit ubi ego sum. Ad secundum dicendum, quod id quod dicit supra (loc. cit.) quod nemo descendit de caelo nisi filius hominis qui est in caelo, intelligitur quod est in caelo secundum divinitatem, et descendit humanam naturam assumendo, et ascendit secundum humanam naturam iam glorificatam. Et sic, dum nos cum illo, unum sumus iam facti. Unde solus venit, in se scilicet, descendendo de caelo, illuc etiam solus rediit in nobis ascendendo in caelum: secundum Gregorium XXVIII Moralium. Dicit autem sum, praesenti utens pro futuro: vel quia statim illic futurus erat, vel ut referatur ad Christum Deum. Sed secundum hoc, cum Deus ubique sit, Ier. XXIII, 24: caelum et terram ego impleo: videtur sequi quod etiam sancti erunt ubique. Ad quod dicendum, quod Deus hoc modo se habet ad nos ut lux ad homines. Lux autem ubique diffunditur sole existente super terram. Et licet lux sit cum hominibus, non tamen omnes sunt in luce solis, sed tantum eam videntes. Sic ergo cum Deus sit ubique, est cum omnibus qui sunt ubicumque; sed tamen non omnes sunt cum Deo, nisi qui ei coniunguntur per fidem et dilectionem, et tandem coniungentur per perfectam fruitionem; Ps. LXXII, 22: et ego semper tecum; I Thess. IV, 16: sic semper cum domino erimus. Et sic est sensus ut ubi ego sum, scilicet in divinitate tua, quam habeo per naturam, et illi sint mecum, per participationem gratiae; supra I, 12: dedit eis potestatem filios Dei fieri; I Io. IV, 16: qui manet in caritate in Deo manet et Deus in eo. Demonstrationem autem suae claritatis ad membra subdit dicens ut videant claritatem, et primo ponit petitionem; secundo ostendit claritatis originem, ibi quam dedisti mihi; tertio assignat claritatis rationem, ibi quia dilexisti me et cetera. Dicit ergo: volo ut non solum mecum sint, sed ut videant, scilicet visione beatificante, I Io. III, 2: cum apparuerit, similes ei erimus, et videbimus eum sicuti est, claritatem meam: quod potest intelligi de claritate eius secundum humanitatem, qua illustratus est in resurrectione; Phil. III, v. 21: reformabit corpus humilitatis nostrae configuratum corpori claritatis suae. Vel de claritate eius secundum divinitatem: est enim splendor gloriae, et figura paternae substantiae Hebr. I, 3 et Sap. VII, 26: candor est lucis aeternae. Et utramque claritatem sancti existentes in gloria videbunt. Nam de prima dicitur Is. XXXIII, 17: regem in decore suo videbunt. Sed hanc impii videbunt in iudicio tantum; Lc. XXI, 27: tunc videbunt filium hominis venientem cum potestate et maiestate. Sed Marcus dicit: venientem in gloria, idest in claritate. Sed visio huius claritatis subtrahetur eis post iudicium; Is. XXVI, 10, secundum aliam litteram: tollatur impius ne videat gloriam Dei. Sed secundum claritatem videbunt sancti perpetuo; Ps. XXXV, 10: in lumine tuo, scilicet gratiae, videbimus lumen, scilicet gloriae, quam numquam videbunt mali; Iob XXXVI, 32: in manibus, idest in superbis, abscondit lucem (...) annuntiat de ea amico suo, quod possessio eius sit. Huius autem claritatis origo est a patre: unde dicit quam dedisti mihi. Gloriam scilicet corporis dedit ei in resurrectione, sed quia hoc factum erat in divina ordinatione, licet esset futurum in re, ideo dicit dedisti; Ps. VIII, 7: gloria et honore coronasti eum. Sed claritatem divinam dedit ei ab aeterno, quia filius est a patre ab aeterno, sicut splendor a luce. Rationem autem claritatis datae ostendit dicens quia dilexisti me ante mundi constitutionem. Quod quidem si referatur ad Christum hominem, sic ly quia denotat causam. Sicut enim dilectio et aeterna praedestinatio est causa quod nos habeamus claritatem gratiae in praesenti, et gloriae in futuro, Eph. I, 4: elegit nos in ipso ante mundi constitutionem: sic etiam est causa claritatis Christi secundum quod homo; Rom. I, 4: qui praedestinatus est filius Dei in virtute. Et sic est sensus: dico, quod dedisti mihi claritatem: et huius causa est quia dilexisti me; et hoc ante mundi constitutionem, ut scilicet homo ille uniretur filio Dei in persona; Ps. LXIV, 5: beatus quem elegisti et assumpsisti: inhabitabit in atriis tuis. Si vero referatur ad Christum secundum quod est Deus, sic ly quia denotat signum. Non enim dedit quia dilexit: nam in datione, qua pater dedit filio, designatur aeterna eius generatio; in dilectione vero, si sumatur essentialiter, importatur voluntas divina: si vero notionaliter, designatur notio spiritus sancti. Sed pater natura dedit filio claritatem, non voluntate, quia genuit eum per naturam: nec ideo dedit filio quia spiravit spiritum sanctum. Hic assignatur ratio exauditionis petitionis suae. Supra autem dominus admisit ad suam petitionem etiam fideles cum dixit non pro eis rogo tantum, sed pro his qui credituri sunt per eos et quosdam excludit, scilicet mundum et infideles; unde dixit: pro eis rogo, non pro mundo. Horum ergo rationem assignans, primo ponit defectum mundi; secundo profectum discipulorum, ibi ego autem te cognovi. Sed nota, quod quando petiit eorum sanctificationem, vocavit patrem sanctum, unde dixit: pater sancte, hic vero petens retributionem, vocat eum iustum; Ps. c. VII, 12: Deus iudex iustus. In quo excluditur error antiquorum ponentium alium esse Deum iustum, scilicet Deum veteris testamenti, et alium Deum bonum, scilicet Deum novi testamenti. Defectus autem mundi quantum ad cognitionem Dei est; unde dicit mundus, non reconciliatus, sed damnatus, non te cognovit; supra I, 10: mundus per ipsum factus est, et mundus eum non cognovit. Sed contra. Rom. I, 19: quod notum est Dei, manifestum est in illis (...). Invisibilia enim Dei per ea quae facta sunt, a creatura mundi intellecta conspiciuntur. Responsio. Dicendum, quod duplex est cognitio: una speculativa, et alia affectiva: et neutra mundus Deum cognovit perfecte. Licet enim aliqui gentilium Deum quantum ad aliqua quae per rationem cognoscibilia erant, cognoverint; ipsum tamen secundum quod est pater filii unigeniti et consubstantialis, non cognoverunt: de qua cognitione loquitur dominus. Et inde est quod apostolus dicit, quod notum est idest cognoscibile Dei. Sed et si quid speculativa cognitione de Deo cognoscebant, hoc erat cum admixtione multorum errorum, dum quidam subtraherent omnium rerum providentiam; quidam dicerent eum esse animam mundi; quidam simul cum eo multos alios deos colerent. Unde dicuntur Deum ignorare. Licet enim in compositis possit partim sciri et partim ignorari; in simplicibus tamen dum non attinguntur totaliter, ignorantur. Unde etsi in minimo aliqui errent circa Dei cognitionem, dicuntur eum totaliter ignorare. Isti ergo non cognoscentes singularem Dei excellentiam, ignorare dicuntur; Rom. I, 21: cum Deum cognovissent, non sicut Deum glorificaverunt, aut gratias egerunt; sed evanuerunt in cogitationibus suis, et obscuratum est insipiens cor eorum; Sap. XIII, 1: neque operibus attendentes agnoverunt quis esset artifex. Similiter etiam mundus eum non cognovit cognitione affectiva, quia eum non diligit; I Thess. IV, 5: sicut et gentes quae ignorant Deum. Dicit ergo mundus te non cognovit, sine errore, et ut patrem per dilectionem.
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Profectus autem discipulorum designatur cum dicit ego autem te cognovi, et hi cognoverunt, et primo quantum ad cognitionem; secundo quantum ad cognitionis fructum, ibi ut dilectio qua dilexisti me, in ipsis sit, et ego in ipsis. Circa profectum discipulorum in cognitione Dei, tria facit. Primo ponit radicem et fontem cognitionis Dei; secundo ramos et rivulos ex hoc procedentes; tertio derivationem eorum a radice seu fonte. Radix autem et fons cognitionis Dei est verbum Dei, scilicet Christus; Eccli. c. I, 5: fons sapientiae verbum Dei in excelsis. Humana autem sapientia in Dei cognitione consistit. Haec autem cognitio ad homines derivatur a verbo; quia inquantum homines participant verbum Dei, intantum Deum cognoscunt. Ideo dicit: ita mundus te non cognovit, ego autem, scilicet fons sapientiae, verbum tuum, cognovi te, cognitione comprehensionis aeterna; supra VIII, 55: si dixero quia nescio eum, ero similis vobis, mendax. Ex hac autem cognitione verbi, quae est fons et radix, derivantur, sicut rivuli et rami, omnes cognitiones fidelium; et ideo dicit et hi cognoverunt quia tu me misisti: ut ly quia dicat rationem cognitionis, secundum Augustinum, ut sit sensus: ego cognovi te, per naturam, et hi cognoverunt te per gratiam. Et quare? Quia tu me misisti: supple, ad hoc ut te cognoscerent; infra XVIII, 37: in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati; supra manifestavi nomen tuum hominibus. Vel ly quia dicat rem cognitam, ut sit sensus: hi cognoverunt, et quid? Hoc scilicet, quia tu me misisti, quia qui videt filium, videt patrem; supra XV, 9. Sed hoc non a seipsis habuerunt, sed derivatum est eis a me, quia nemo novit patrem nisi filius, et cui voluerit filius revelare.
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Et ideo dicit notum feci eis nomen tuum, et notum faciam. Et designat duplicem cognitionem, quam per eum habent fideles. Scilicet doctrinae; et quantum ad hanc dicit notum feci eis nomen tuum, exterius instruendo per verba; supra I, 18: Deum nemo vidit unquam: unigenitus filius, qui est in sinu patris, ipse enarravit; Hebr. II, 3: quae cum initium accepisset enarrandi per dominum, ab eis qui audierunt, in nos confirmata est. Alia cognitio est interior per spiritum sanctum; et quantum ad hanc dicit et notum faciam, dando scilicet eis spiritum sanctum; supra XVI, 13: cum autem venerit ille spiritus veritatis, docebit vos omnem veritatem. Vel dicit notum feci eis nomen tuum, scilicet cognitione fidei, quia videmus nunc per speculum in aenigmate, et notum faciam, per speciem gloriae in patria, ubi videbimus facie ad faciem, I Cor. XIII, 12. Fructus autem cognitionis huius est, ut dilectio, qua dilexisti me, in ipsis sit, et ego in ipsis. Quod potest exponi dupliciter. Uno modo, et melius quia dictum est, quod pater diligit filium, ut ostenditur per claritatem quam dedit ei: consequens ergo est ut diligat omnes in quibus est filius, qui est in eis, inquantum habent veritatis cognitionem. Et sic est sensus: ego faciam eis notum nomen tuum; et per hoc quod cognoscunt te, ego verbum tuum ero in eis; et per hoc quod in eis sum, dilectio, qua dilexisti me, in ipsis sit, idest, ad eos derivetur, et diligas eos sicut me dilexisti. Vel aliter: ut dilectio qua dilexisti me, idest, sicut tu me dilexisti, ita ipsi participando spiritum sanctum, diligant: et per hoc ergo ero in ipsis sicut Deus in templo, et ipsi in me, sicut membra in capite; I Io. IV, v. 16: qui manet in caritate, in Deo manet, et Deus in eo.
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v. 1 haec locutus est Iesus et sublevatis oculis in coelum cf. 11,41; modus est sollemnis orandi; immerito inde concluderetur Iesum sub dio orasse; nam publicanus in templo orans pariter dicitur noluisse oculos in coelum levare et Stephanus in synedrio disserens intendit in coelum (Luc. 18,13. Act. 7,55), dizi : Pater venit hora, clarifica Filium tuum, ut. Filius tuus. clarificet te; uti nos docuit precandi initium facere a Patris gloria : « sanctificetur nomen tuum », ita ipse quoque suam efflagitat gloriam , qua gloriam Patris apud omnes promoveat (sim. Cyr.). Eius autem glorificatio iam incipit in ipsa passione; cernitur in summa illa tormentorum tolerantia, in prodigiis ad eius mortem factis, in confessione centurionis, in consternatione multorum, in honore sepulturae (Luc. 23,*5-56) ; cernitur etiam magnificentius in resurrectione, ascensione, in sessione ad dexteram Patris; cf. v. 5. Haec omnia petit a Patre, quia secundum divinum de opere messiano et redemptione consilium necessaria sunt, quibus gloria Dei, cui per peccata iniuria erat illata, reparetur et apud homines innotescat; « in seipsa claritas Patris nec minui nec augeri potest; apud homines autem procul dubio minor erat, quando in Iudaea tantum Deus notus erat, nondum a solis ortu usque ad occasum laudabant pueri nomen Domini » (Aug.). In ipsis Patris et Filii tui vocibus sollemnes exprimuntur rationes exauditionis; orat ut homo, δῖ loquitur ut Deus (Tol.); cf. 7,39; 12,16; 13,31. Statim subdit rationem petitionis et modum gloriae addit, quo pacto Patrem sit glorificaturus (Chr. Cyr. Ians. Corl. Schz. Fil. Kep.)
Petit Christus a Patre gloriam; opus enim sibi demandatuim se perfecisse; dein quomodo et quo successu illud sit exsecutus exponens (v. 1-8) transit ad preces pro discipulis, et tribus causis adductis postulat ut Pater eos servet in unitate, ut servet a malo et sanctificet in veritate (v. 9-19); porro petit pro omnibus fidelibus, ut sint unum et ut ad aeternam beatitatem adducat Pater quos sibi dederit (v. 20-26). Christum tamquam Pontificem magnum has fundere preces adnotat ad v. 9 Cyr. scribens : « intercedit rursus, ut homo, Dei ac hominum reconciliator ac mediator et vere magnus et sanctissimus pontifex noster (ἀρχιερεύς) qui se ipsum pro nobis offerens (ἱερουργῶν) suis interpellationibus Genitoris placat animum; ipse enim est hostia et sacerdos, ipse mediator, ipse immaculatum sacrificium , agnus verus qui tollit peccatum mundi ». Et eodem modo Rup. dicit ad v. 13: haec orat pontifex ipse et hostia salutaris, et ad v. 26 concludit : « haec pontifex summus propitiator ipse et propitiatorium , sacerdos et sacrificium pro nobis oravit; verbis illis significavit, qua causa vel intentione sustinere habet protinus vincula, probra, alapas, sputa, flagella, spineam coronam, crucem, clavos atque lanceam... itaque hac oratione declaravit rex et pontifex, laetabundus quidem in virtute Domini, tristis tamen et anxius in infirmitate carnis, quali desiderio duceretur ad torcularia passionis ». Sicuti Cyr. et Rup. praeierunt, ita recentiores quoque magno consensu hanc orationem appellant orationem summi sacerdotis, orationem Christi sacerdotalem, pontificalem. Atque Christus, sacerdos et hostia, iam iturus ad sacrificium offerendum fundit hanc orationem, qua suum consecrat sacrificium eiusque fructus ἃ Patre efflagitat. Efflagitat enim ut sua oblatione et glorificatione quae inde necessario consequatur, Patris gloria in orbem terrarum diffundatur opusque messianum ad effectum adducatur. Ad utrumque obtinendum oratio eius necessario convertitur in precationem pro discipulis et fidelibus, ut hi secum uniti etinter se intime iuncti οἱ mundo persuadeant divinam Christi missionem et demum aeterna potiantur beatitate. Rogat itaque id quod omnium operum divinorum finis et scopus est, scil. ut ex sua oblatione gloria Dei et salus hominum exoriatur. Quam orationem audientibus discipulis clara voce ad Patrem dirigit. Unde in ea se simul doctorem et exemplar precationis praebet et ipso argumento precationum animos discipulorum erudit, confortat, consolatur. Quae discipulorum instituüio et consolatio ipsis precibus continetur. Dum enim audiunt Christum ita ad Patrem orationem fundentem, sciunt quoque Christum iri exauditum a Patre. Quare postulationes Christi consolationes sunt apostolorum; nam si id quod in nomine Iesu petitur obtinetur a Patre (16,26), profecto quod ipse petit effectu carere nequit. — Merito mirantur huius orationis sublimitatem, suavitatem, copiam affectuum. Eam vocat Lap. Christi ituri ad passionem ultimam et quasi cygnaeam orationem , plenam dulcedinis, amoris , ardoris. Orationem in coenaculo esse habitam certum videtur (Salm. Bar. Schg. Schz. Kep.); vix enim cogitari potest inter ambulandum ita Christum audientibus discipulis orasse; neque in horto (Rup.) fundi potuit, quia ibi, uti ex synopticis patet, anima Christi iam aliis sese affectibus tradidit et instantis passionis angores experiri voluit. Ceterum vide quae ad 15,31 dicta sunt;
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v. 2 sicut dedisti ei potestatem omnis carnis, »300z. i. e. 3 (Euth.), quoniam, siquidem (Jans. Patr. Corl. Schz. Fil. Kep.): Messiae scil. facta est promissio : postula a me et dabo tibi gentes hereditatem tuam et possessionem tuam terminos terrae (Ps. 2,7. 8; 71,8. 9. Is. 39,6 ete.); cf. Matth. 98,18; omnis caro hebraismus est ad omnes homines designandos. Haec autem potestas ei tradita est tamquam Messiae, homini, redemptori, ut omne quod dedisti ei det eis vitam aeternam , qui simul est modus quo Deus glorificatur. Eo enim quod Christus, quantum est ez se, ex merito sui sacrificii, ex sua doctrina et missione apostolorum et ex distributione gratiarum , omnibus viam aperit consequendae vitae aeternae, et ipse clarificatur et gloria Dei externa quae dicitur habetur. Nam in vita aeterna et gloria beatorum magnificentissime relucet et manifestatur Dei hberalitas, misericordia, benevolentia, et maiestas divina aeternis beatorum laudibus et honoribus celebratur. Deus enim gloriam suam quam necessario appetit in suae bonitatis manifestatione et diffusione, in beatitate creaturarum collocatam vult. Christus illis revera dat vitam aeternam, qui gratiis oblatis cooperantur; dicit dedisti, quia orat ut homo: ceterum vide 6,44; est enim Pater qui filio nuptias parat Matth. 22,2. Iam exponit, in qua re habeatur vita aeterna. i. e. via et aditus ad eam hisce in terris, quae sit radix et fundamentum cius vitae quae tandem in coelis perfecta Dei cognitione ac visione absolvatur v. 3 haec est autem vita aeterna , ut cognoscant te solum Deum verum et quem misisti Iesum Christum; « non quasi sola cognitio Patris et Fili sufficiat, sed quia cetera omnia hac cognitione nituntur » (Corl.); cf. 3,16. 1 Ioan. 5,20 : dedit nobissensum, ut cognoscamus verum Deum et simus in vero Filio eius; hic est verus Deus et vita aelerna. « Itaque Dominus noster, cum sciret cognitionem illam unius ac veri Dei parariam esse (πρόξενον) ac veluti pronubam (προμνήστριαν) eorum bonorum, ait ipsam esse vitam aeternam, utpote matrem et nutricem aeternae vitae, in sua quodammodo virtute ct natura causas vitae parturientem et ad eum referentem » (Cyr.). Contra Arianos, Socinianos adverti debet, Christum non dicere solum Patrem esse verum Deum, sed Pairem esse unicum verum Deum, in opposilione ad polytheismum et ad idola ficta (Chr. Cyr. Patr. Corl.). Dei autem cognitionem talem qualis requiratur ad vitam aeternam, non haberi nisi per Christum clare exprimitur ; itemque cognitionem Christi plane necessariam esse atque eodem modo ac cognitionem Patris ad vitam aeternam requiri, qua re simul docetur Filium esse Patri consubstantialem (cf. Cyr.). Fideles iam hisce in terris vitam aeternam habere dicuntur (cf. 6,&0. 55; 5,94); unde dare vitam aeternam (cf. 10,98) etiam ad id refertur quod iam in terra datur; cf. 1,19 dedit eis potestatem filios Dei fieri et vide statim infra v. 22. Quare proxime de cognitione fidei hoc loco est sermo. At merito ulterius ex verbis infertur, vitam aeternam 1. e. essentiam beatitudinis coelestis in intellectuali Dei visione potissimum haberi i. e. « principaliter secundum totam suam substantiam; amor autem est movens ad hanc et quoddam eius complementum » (TAÀom. Ians.), quam tamen ulteriorem conclusionem recte inferri Tol. Maid. negant; ille quidem, quia videretur beatitudo etiam constitui essentialiter in visione humanitatis Christi ; hic autem censet potius colligendum esse beatitatem consistere in voluntate, quia inchoatio eius in caritate po- 5118 sit; dici autem cognitionem esse vitam aeternam, non quod sola, sed prima illius causa sit fides. De utriusque opinione videant theologi quid valeat. Ceterum -1oz»:v» non dicit nudum et aridum intellectum, verum includit et denotat mentis quoque affectum, aestimationem, observantiam (cf. 8,55; 10,15. 27; 16,3. 1 Ioan. 2,3 seq. 3,1. 6; 5,8 qui non diligit non novit Deum , quoniam Deus caritasest). Quem usum si attenderis, illam scholasticorum multorum sententiam haud rigorose hoc textu enuntiari fateberis, sed potius innui. Petitionem esse plane iustam nova declarat ratione ostendens quid praestiterit
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v. & ego te clarificavi super terram : opus consummavi quod dedisti mihi ut faciam ; quomodo Patrem clarum et gloriosum effecerit, addit : opus consummavi; ea omnia praestitit quae Pater ei mandavit; praedicatione, miraculis, conversatione sua Patrem hominibus clarum reddidit (cf. 3,16; 4,923; 5,17 seq. 8,38. 49; 9,3; 11,5). Opus redemptionis et satisfactionis pro peccatis ei demandatum erat; vide 10,17. 18; 15,31 et Matth. 20,98 et Marc. 10,55; dicit consummati, quia consummatio iam proxima est et quod minime distat quasi praesens consideratur (To/.) vel « quia iam radix bonorum posita erat ex qua necessario producendi fructus erant » (CÀr.) ; alii verba ad solam praedicationem spectare volunt (/ans.); δἰ de praedicatione Christus loquitur clare verbis propriis v. 6. 26; hoc autem loco in universum infert sermonem de toto opere sibi a Patre demandato; quare id ex antea dictis 3,16. 17 et 10,17. 18 et 15,31 determinandum est. Quia igitur ipse suas explevit partes, merito petere potest
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v. 5 et nunc clarifica me tu, Pater, apud temetipsum claritate quam habui priusquam mundus esset apud te; et nunci. e. sicut ego te clarificavi, iam tu vicissim me clarifica ; simul petit modum clarificationis : apud temetipsum, proin in coelis, in oppositione ad illud super terram v. 5, et quidem claritate illa quae propria est divinitatis. Verum quomodo hoc est intelligendum? nam secundum humanam naturam non potest accipere claritatem divinam quam habuit ante mundum apud Patrem; secundum naturam divinam autem semper est apud Patrem in ea cla- . ritate quam amittere aut deponere nunquam potuit. Bene Cyr. mentionem facit illius : semetipsum exinanivit formam servi accipiens (Phil. 2,6-8) et dicit Christum iam redire ad suae naturae dignitatem et gloriam; rogat enim ut ad illam redeat gloriam a qua se exinaniverat; loquitur Deus-homo. Postulat itaque ut suae personae quae iam simul erat homo et Deus, in humana etiam natura detur ea gloria quam eatenus tantum habuit in natura divina; hoc est, ut qui hactenus solum ut Verbum habuit gloriam divinitas, iam eandem etiam habeat quatenus Verbum-caro, aut homo-Deus. Sic enim oportet intelligi illud : dedit illi nomen quod est super omne nomen, ut in nomine Iesu omne genu flectatur; persona enim Christi in humana natura tunc accepit illam claritatem quam in divina habuit ab aeterno, quando immortalitate donata et in coelum sublata et per coniunctionem sui cum divina natura in unitatem personae eiusdem cum illa gloriae consors est effecta, ita ut et ab angelis et ab hominibus persona illa quae homo erat Deus agnosceretur, coleretur, adoraretur (lans. Corl.) &fbr.:os "Tlenph. . Unde omnibus iste Christus. olim a multis ignominia «ἴσος, iam innotescit in gloria divina eonstitutus; quare revera Christus botn» clarificatus «st ea gloria quam habuit eadem persona ante mundi crnstitgtionem. Pervyra Christi debet considerari; utique natura hamansa Chnst fruitur quantum capax est illa gloria divina, babet plenissimam £igs. sen finitam participationem ; at non de natura, sed de persona sermo institgitnr, de persona Christi Dei-hominis. Quare de gloria huius personae qua talis, sienti quasi ex natura duplici constituitur, verba sunt explicanda. (are nullo modo opus est cum Auj. claritatem quam babuerit ante mnundum accipere de claritate quam Christus ut homo habuerit ab aeterno, non arti, sed in decreto et in praedestinatione Dei, quae explicatio verbis nullatenus congruit. Neque opus est cum Mald. 22s» exponere : fac, ut tam clarus apud homines sim, quam apud te sum; ac si de sola agnitione eius divinitatis ageretur. Bar. ita : « clarifica me meae divinitatis splendore et gloria; fac ut splendor divinitatis meae cui coniuncta est humanitas ipsam illustret ac clarificet et ad coelestem thronum evebat ; da humanitati meae gloriam congruentem gloriae divinitatis »; similiter Lap.; gloria divinitatis iam extenditur in Verbum carne indutum (ita inter alia cum S. Hilario Salmeron,. Transiturus ad precationem pro discipulis fundendam exponit quid pro iis ad Patris gloriam fecerit et quid ipsi iam praestiterint (v. 6-8): ita scil. eos statim Patri duplici titulo commendat et eos esse dignos ostendit, pro quibus orans a Patre exaudiatur. Hac autem commendatione simul manifestat quantum sibi cordi sit salus discipulorum et quanto fervore eam a Patre efflagitare decreverit
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v. 6 manifestact nomen tuum hominibus quos dedisti mihi de mundo ; partem operis sui declarat, qua Patrem clarificavit; nam cognitionem Patris discipulis tradidit, eos Patrem orare docuit. Pater autem clarificatur, nomen eius i. e. ipse, eius natura et attributa manifestantur, si bonitas eius et potentia et misericordia et alia quae ei competunt hominibus innotescant. Discipulos sibi a Patre datos dicit; nam nemo potest venire ad me, nisi Pater traxerit eum 6,55; cf. 6,37.66; ipse Iesus grato animo recolit hos primos a Patre sibi datos esse de mundo (cf. 15,19), quos tenera cura et sollicitudine foverit, quos itaque hoc iam titulo commendatos vult Patri. Sed insuper : tui erant cf. 3,21; 8,47; erant viri simplices, pii; vere Israelitae, cultores Dei, quales nobis 1,37-51 describuntur, e£ mihi eos dedisti, tua gratia effecisti, ut ad me accederent, meam amplecterentur invitationem; unde pro Christo ius et munus exsistit, ut pro iis curam gerens ad Patrem preces quoque dirigat. Qua cura et exauditione Patris digni sunt : e£ sermonem tuum servave- "unt; quod ipse praedicavit, sermonem vocat Patris (cf. 5,30; 7,16; 8,38); quae designatio hoc loco vim petitionis auget, quia observantia haec Patri exhibita a discipulis favorem Patris iis conciliabit ; servaverunt, quia Christum fide susceperunt (cf. 1,12; 3,18; 8,51; 15,15. Luc. 22,98). Et quomodo profecerint in observatione sermonis, in fide et cognitione Patris, indicat
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v. 7 nunc cognoverunt et cognitione nunc tenent, quia omnia quae dedisti mihi verba scil. et opera , abs te sunt; proinde potentiam Patris cerni in Christo; iam igitur norunt quae Christus docuit 5,19. 36; 7,16. 29; 8,16. 28. 38. 42; 9,&; 10,32 etc. et crediderunt verba et opera Christi divina esse Patris opera : Pater in me manens ipse facit opera 15,10; cf. 10,25; 12,49. 50. Et subdit causam , unde cognoverint
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v. 8 quia verba quae dedisti mihi dedi eis; loquitur Christus, ut 7,16; 8,26. 38. 40; 185,95; et ipsi acceperunt ; οἷ. 6,69 : Domine verba vitae aeternae habes; ο΄ cognoverunt vere quia a te ezivi et crediderunt quia tu me misisti ; cf. 6,10; 16,27 credidistis quia ἃ Deo exivi; 16,30; Matth. 16,16; saepe Christus audientibus discipulis se ἃ Deo missum esse declaravit 4,35; 5,93. 94. 30. 36. 38; 6,29. 38. 39. 0. 44. 58; 7,16. 18 etc.; apparet ex 16,27 cognitionem illam esse fidem, sed enuntiatur magis firma persuasio certis et indubitatis argumentis exorta et clare in animo reposita ; alias etiam fides ponitur ante cognitionem 6,70. Haec autem omnia effert Christus, ut se non immerito eos Patri commendare et pro eis rogare significet (Cyr. Tol.). Tali itaque prooemio ac discipulorum encomio praemisso Patrem pro eis rogat et petitionem suam, quam commendatione et laude illorum iam antea valide fulserat, novis rationibus roboratam Patri offert
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v. 9 ego pro eis rogo, non sine emphasi ego dicit : Filius tuus, qui te clarificavi, opus demandatum consummavi, ego quem semper audis 11,42; non pro mundo rogo nunc scil. pro mundo non orat, quia totus in eo est, ut eximia' quaedam pro discipulis postulet; verum quae pro discipulis expetit, in mundi salutem ut cedant pariter ἃ Patre efflagitat; vide v. 18. 21. Ceterum et iubet orari pro mundo i. e. pro iis qui sunt inimici Dei et ipse pro eis Patrem interpellavit (cf. Matth. 5,45. Luc. 23,354) et uti Cyr. advertit, ipse evangelista nos de vero sensu edocet scribens : ipse est propitiatio pro peccatis nostris, non pro nostris tantum, sed etiam pro totius mundi (1 Ioan. 2,2). Omissis itaque hominibus sceleratis et perditis qui credere nolunt, suae petitionis quasi aequitatem Patri proponit, sed pro his quos dedisti mihi quia tui sunt; haec itaque duplex ratio est peculiaris, cur speciali modo pro discipulis roget, quae ratio rogandi pro mundo non exsistit. Quare ex omissione precationis pro mundo, quae hoc loco habetur, non consequitur mundum iam ut condemnatum considerari (Rup.) vel homines mundanos exclusos esse ab oratione Christi. Praeter rationes peculiares orandi pro discipulis Discipulos itaque Christi esse et Patris ait; unde ratio cur Christus petat et Pater exaudiat. Sunt autem vero ac pleno sensu utriusque; nam
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v. 10 et mea omnia tua sunt et tua mea sunt; tale quid Christus solum loqui potest quia est Filius Patri coaequalis; εἶδες ἰσοτιμίαν; (EutA.); talia enim nemo proferre potest nisi is qui Deus est (Patr. Corl.); et aliam adiungit rationem, cur petat et discipulos dignos esse ostendat exauditione e/ c/artficatus sum 1n ets, quippequi in ipsum crediderunt; cf. v. 7. 8 (Chr. Cor), qui in nomine Iesu praedicantes signa ediderunt (Matth. 10,8 seq.) ita ut fama Iesu late per regionem spargeretur (Matth. 14,1; Marc. 6,15 manifestum enim factum est nomen eius); discipuli fide sua iam futuram Christi apud homines cognitionem et gloriam praeparant (ScAz.); nam proficiscentur in orbem terrarum hominesque ad Christi cultum adducent (Patr. Fil.). Si Filius clarificatur, Pater quoque clarificatur (cf. 11,4; 13,31); unde affertur valida ratio exauditionis, quae simul utilem discipulis audientibus praebet institutionem. Alteram addit Christus rationem, cur roget et Patri commendet suos
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v. 11 et iam non sum in mundo, et hi in mundo sunt et ego ad te vento; corporalem suam praesentiam , ex qua illi maximum solatium et praesens in omnibus auxilium percipere solebant, brevi illis subtrahet; ipsi vero remanebunt t» mundo, inimico Dei, periculis et infestationibus expositi; proin singulari Dei protectione indigebunt et consolatione, qua Christi corporalis praesentia compensetur. Quare mentione mundi facta, in quo relinquuntur, statim distinctam subdit petitionem, qua ab infestatione mundi in tuto collocari eos desiderat : Pater sancte, compellatio est ad rem maxime opportuna : Patrem appellat, instantius iam rogans; sanctum nominat, utpote a mundo profano alienissimum et summa sanctitatis luce splendidum, quem scil. rogat, ut pro sua sanctitate suos quoque a mundo separet eosque ab eius contaminatione sanctos et immaculatos servet, serva eos in nomine tuo quos (quod) dedisti mthi, ut sint unum sicut et n05, ᾧ S£2uxa;; nomen Dei i. e. id quod Deus de se manifestare vult, cognitionem Dei iam Christo docente perceperunt v. 6; ut in hac cognitione Dei serventur et custodiantur, rogat; innuitur periculum ex parte mundi, quo scil. haec cognitio oppugnetur, offuscetur, adulteretur. Ea autem cognitio intelligitur quam Pater per Christum promulgandam curavit; unde »omen quod dedisti mihi scil. manifestandum, praedicandum v. 6; proin cognitio per fidem Trinitatis etc. Et rogat, ut Pater eos conservet in illa cognitione non modo qualicumque, sed eum in finem, κί sint unum sicut et nos, summa ergo illa unitas et concordia, quae cernitur inter Patrem et Filium, exemplar proponitur, ad quod discipulorum animi inter sese aspirent et conformentur. Inter Patrem et Filium omnimoda est unitas naturae et essentiae, voluntatis, sententiae. Hanc in se exprimant discipuli, quantum pro hominum conditione fieri potest. Efflagitat itaque pro eis unitatem perfectissimam eamque supernaturalem, quae scil. non humanis subsidiis efficiatur et conservetur, sed ope divina et gratia stabiliatur immota. Talis unitas est intellectus seu fidei, voluntatis seu caritatis. Quam unitatem Spiritus Dei efficit : multitudinis credentium erat cor unum et anima una (Act. 4,32) et quam apostoli commendant et adprecantur (1 Cor. 1,10. Eph. 5,4). Haec animorum unio, concordia, coniunctio in periculum vocatur ἃ mundo, quippe qui in maligno positus est. Homines enim mundani reguntur triplici illa concupiscentia carnis, oculorum, superbiae vitae; hisce autem unionem illam impugnari ac penitus pessumdari manifestum est. Unitas intellectus seu fidei potissimum superbia destruitur (cf. 5,44) eadem superbia impedimento est unionis caritatis et sententiae, quam unionem reliqua quoque vitia, quae in carne et avaritia luxuriantur, penitus exstinguunt. Quare imploratur Pater sanctus, ut eos servet a contagione mundi constitutos in mundo, ut servet et confirmet eos in unitate illa, ἃ qua mundus adeo est alienus. Patris porro animum Filius ad precationem suam eo quoque inflectit, quod ei proponit, quanta cura ipse, quamdiu praesentia corporali in mundo erat, illos custodierit
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v. 12 cum essem cum eis, ego servabam eos in nomine (uo; quos dedisti mihi custodivi ; graece etiam : in nomine tuo quod dedisti mihi (cf. v. 11) et custodivi (vide lect. var.); cf. 18,9; et nemo ez eis perüt nisi filius perditionis, ut Scriptura impleatur; vide ad 13,18; 10,35; cur filius perditionis appelletur, habes in illo : vae, bonum erat οἱ, si natus non fuisset homo ille (Matth. 26,24). Ipse sibi interitum et perditionem adscivit (cf. 6,71), id quod praevidens Deus etiam in Scriptura consignatum voluit; cf. Ps. 40,10; 108,8 (lans. Tol. Mald. Corl. Fil.); Act. 1,90. Additur hoc, ut significetur eum nullatenus perisse neque incuria Christi neque eo quod custodia Christi per doctrinam et praesentiam exercita non fuerit satis efficax; ostenditur in luctuoso illo exemplo, opus esse ad salutem sedula cum gratia cooperatione. Ceterum vide ad 13,18 et Comment. in Matth. II p. 398 seq. Corporali praesentia eos relinquit iturus a Patrem
17:13
v. 13 nunc autem vento ad te; cf. v. 11; et haec loquor in mundo, dum adhuc hisce in terris apud eos versor, «4 habeant gaudium meum impletum in semetipsis; explicat cur alta voce discipulis audientibus has preces fundat; vult enim eos non solum consolari , sed quantum fieri potest gaudium suum suosque animi sensus in eorum animos abundantissime transfundere; cf. 15,11. Christi gaudium profecto illud est quod ex intima cum Patre unione haurit, quod humana eius natura ex dilectione, protectione, glorificatione Patris percipit, quo animus eius impletur quia opus a Patre demandatum ad Patris gloriam et salutem hominum est consummaturus. Huius itaque gaudii sui participes reddere vult discipulos, ut et ipsi gaudeant de sua cum Patre et Christo unione, ut gaudeant de dilectione et protectione quam Pater iis abunde largitur, ut maxima alacritate, securitate sese accingant ad opus sibi commissum pro gloria Dei et hominum salute, certi de summa Patris cura (cf. Salm. Schz. Kep. Fil.). Locutio : habeant impletum , prorsus est emphatica : habeant gaudium meum modo quodam plenissimo, impleatur gaudium meum in eis et ab iis plene possideatur. . Varie tamen concipitur gaudium meum. Ut gaudium suum daret nobis, pro nobis doluit, explicat Zup.; hoc gaudium a Christo in eos collatum, Aug. expressum cernit in illo : ut sint unum sicut et nos; hoc igitur in eis implendum dicit et propterea dicit se loqui in mundo; similiter concipit Tol. : ut sint unanimes; sic enim implebunt gaudium meum in semetipsis, et provocat 7ol. ad Phil. 2,2 : implete gaudium meum , ut idem sapiatis, eandem caritatem habentes, unanimes, idipsum sentientes; in quam explicationem Cai. quoque concedit afferens quoque illud : ut sint unum sicut et nos; « gaudium enim Iesu unitatem illam consequitur ». Non ipsius Iesu gaudium, sed gaudium de eo Zuth. exponit; Cyr. censet indicari : fac ut plus gaudii ex mea divinitate percipiant, quam hauscrint ex mea corporali praesentia; cui acceptioni fere adstipulatur .Mald. : fac ut magis me absente gaudeant omni tuo auxilio muniti quam praesente gaudebant; eodemque modo Calm. exponit. Ut habeant quo in me gaudeant, vel gaudium quod eis est a me, quod consequentur per unitatem spiritus; ita Thom.; ut habeant in semetipsis de quo ego plene gaudeam ; mutua scil. caritate animorumque coniunctione cumulum addi gaudio suo Iesum declarare Patr. interpretatur. Singularis est explicatio a Corl. proposita, qui ibi cernit « motivum impetrandi efficacissimum: nihil enim potest esse Patri optatius, quam si plenum possit dilecto Filio suo gaudium procurare »; quae tamen interpretatio exigeret textum : ut habeam gaudium meum impletum in eis. Petilionem nova fulcit ratione, qua illam etiam magis commendat. Discipuli enim a mundo odio habentur idque propter observantiam sermonis Patris et propter Christum
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v. 1& ego dedi eis sermonem tiun, quem acceperunt et servarunt v. 6. 8; ideo et mundus eos odio habuit, quia non sunt de mundo, dum enim sermonem Patris, cius mandata observantes pietatem colunt, longe absunt ἃ mundi indole Deo inimica; alio plane spiritu reguntur ideoque tamquam amici cultoresque Dei sunt inimici mundi et odio habentur a mundo (cf. 15,19). Petitio est eo magis efficax, quia propter sermonem Patris inimicitias et persecutiones mundi incurrunt; proinde quam maxime spectat ad Patrem, ut eorum causam agat et tueatur. Istud hominum, adversariorum Dei, odium iam Christo praesente experti sunt; vide Luc. 22,98 : vos estis qui permansistis mecum in tentationibus meis; magis illud brevi post experturi sunt (cf. Act. 4,2; 5,40 etc.); in quo odio mundi pietatis causa similitudinem cum Christo induunt : s:cut et ego non sum de mundo; « par ergo est causa odii contra me et illos; ego tamquam magister, illi tamquam discipuli, propter eundem sermonem tuum odio habemur ἃ mündo, quia non sumus de mundo, id est, non eadem sentimus et volumus cum ipso » (Tol.). Cum itaque propter Patrem exosi sint mundo et simul cum Christo, cuius causam et gloriam Pater tuetur (cf. 8,50. 5&4; 13,329; 17,1), digni sunt qui Patris protectionem sentiant et experiantur. Mentione autem facta odii mundi, simul ipsa petitio magis determinatur. Verum, uti supra iam indicaverat 15,18. 19, non rogat, ut eximantur ab odio et persecutionibus mundi, sed ut in iis infestationibus serventur irreprehensibiles, ut omnes infestationes et pericula incolumes et innocentes percurrant; quae petitio discipulis est institutioni et haud parvaein tribulationibus consolationi ; sciunt enim velle Christum, ut eiusmodi sustineant; sciunt opem divinam praesto semper fore; audiunt enim rogantem
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v. 15 non rogo ut tollas eos de mundo, sed ut serves eos a malo, ut in malo mundo viventes et a malo mundo variis modis infestati et impugnati tamen vincant, omnia supereht et immunes a malo serventur. Proinde praedicit, tentationes et persecutiones fore, sed in iis auxilium iri praebitum , ne damnum capiant a malo ἐχ τοῦ πονηροῦ. Estne ὁ πονηρός, an τὸ πονηρόν ἡ Daemonem intelligi explicant Non. Corl. Schz. Fil. Κορ. Weiss et ratio peti potest quia 1 Ioan. 2,13 et 5,18 ὁ πονηρός legitur (cf. 3,12? Matth. 13,19. Eph. 6,16) ; at plerique tamen notione generaliore exponunt vel de peccato quod unicum sit vere malum (up. Alb. Bon. Cai. lans. Schg.), vel de mundo qui sit in maligno positus (Thom. Patr.), vel de periculis (TAeopA.), vel exponunt et de peccato adversitatibusque et de diabolo (Sam. Tol. Maid. Lap. Bar. Calm. Nat.). Praeferendum censeo τὸ πονηρόν, quia sensus est amplior, neque censendum erit Christum solum rogasse, ut a satana servarentur vel ex eius potestate eriperentur. Insuper Christus diabolum aliter designare solet (cf. 8,55; 19,31; 15,30. Matth. 4,10; 12,16. Marc. 3,96; 4,15. Luc. 10,18; 11,18; 13,16; 22,31 etc.). Neque rem evincit, quod à πονηρὸς in epistola Ioan. legitur; in evangelio enim diabolum aliter nominare solet; vide 8,45; 12,31; 13,2. 21. 15,30. Aliam iam proponit petitionem quae proxime ad munus apostolicum spectat. Et prius quidem eos aptos esse ad hoc munus declarat ac proinde adesse rationem cur novum pro illis imploret favorem (To/. lans.)
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v. 16 de mundo non sunt , sicut et ego non sum de mundo; cf. v. 15; neque tamen est mera repetitio, sed novam inducit petitionem, ita ut cum Maid. (qui eodem modo rem intelligi ab Aug. Bed. censet) dici possit : quta de mundo non sunt, sanctifica eos etc. ; quam rationem auget Christus addens illam eorum secum similitudinem ; unde rogat
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v. 17 sanctifica eos ?n veritate i. e. consecra eos ad munus evangelicum, ad ministerium sacrum et apostolicum (Chr. : segrega eos verbo et praedicationi; Maid. Tol. Lap. Corl. Schg. Schz. Fil. Weiss), in veritate, declaratur, ubi, in qua re hanc consecrationem exercere debeant, et in qua re, in qua causa a Deo consecrentur, ut scil. in ea firmiter constituti eandem veritatem ministerio sacro annuntient ; quare statim subditur, quomodo veritas sit intelligenda : sermo tuus veritas est, cf. v. 6. 8. Non est hic sermo de interna sanctitate; nam de illa iam antecedentibus dictum est v. 6. 7. 8. 11. 12. 15; quare hoc loco ea non efflagitatur; ἁγιάζειν autem sensu explicato esse accipiendum : segregare a profano et consecrare ad munus Deo sacrum, patet ex subsequentibus quoque; nam ratio, cur sanctificatio seu consecratio eorum, seu eorum ad tale munus institutio simul cum donis graliisque necessariis et utilibus efflagitatur, est missio eorum, uti patet
17:18
v. 18 sicut tu me misisti in mundum, et ego misi eos in mundum; cf. Matth. 10,16 seq. ; m:s?, iam enim destinati sunt ad hoc, iisque ea missio iam erat annuntiata 15,16. 20; Christus dixit se a Patre sanctificatum missum esse in mundum 10,36; pari ratione nunc eos a Patre sanctificalos mittere desiderat in mundum; quare rogat v. 17; « attende efficaciam argumenti : ego mist, non ipsi se ingesserunt , nec propria auctoritate hoc munus usurparunt; ego misi, divina auctoritate ea qua in mundum a te missus sum; ergo sanctifica eos, Pater, tamquam a me et ἃ te missos » (Tol.). Sicut itaque Christus omnibus ad missionem suam dotibus instructus mittebatur ἃ Patre, ita apostolos suos desiderat mitti praeditos illis omnibus, quae aptà sunt, ut in veritate i. e. in opere sermonis Patris annuntiandi, cum fructu laborent et versentur. Auget argumentum et rationem impetrandi, in medium afferens quid ipse pro iis facturus sit, ut in ipsorum munere rite consecrati et instructi reperiantur
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v. 19 e£ pro eis ego sanctifico me ipsum , me consecro, victimam me efficio ad id exorandum quoque quod nunc rogo, me ipsum consecro hostiam sacrificio immolandam ; « quid est : sanctifico me ipsum? προσφέρω σοι θυσίαν; sacrificia vero omnia sancta dicuntur et proprie sancta quae Deo consecrata sunt » (Chr.). Quod Μαία. dicit : « omnes prorsus auctores quos ego legerim interpretantur : pro eis me in sacrificium offero, nec dubium est quin id verbum significet », omnino retinendum est (cf. Cyr. Theoph. Euth. Bar. etc. et ex recentioribus Patr. Corl. Schg. Schz. Fil. Κορ. Keil, Weiss). Nam sanctificare vox est sollemnis de iis quae pro Deo seliguntur, ut ei consecrentur, in sacrificium offerantur; vide Ex. 13,2; 28,38. Deut. 15,19; 22,9 etc. Suum itaque sacrificium quod in cruce offert mortem obiens, hoc pretium summae aestimationis pro discipulis; in eorum utilitatem et commodum (cf. 6,52; 10,11. 15; 15,13. 1 Ioan. 3,16), Patri repraesentat et hanc sui immolationem ct oblationem etiam in id accipi et valere vult, wt sint et. ipsi sanctificati in veritate, non sine magna emphasi et instante precatione repetit quod iam in v. 17 rogaverat, sed repetit, postquam argumento efficacissimo, sua scil. immolatione et sacrificio, petitionem Patri commendavit. Desiderat, ut apostoli quoque plane Deo consecrati in opere evangelii, 7n veritate, Deo quasi sacrificium et oblationem offerant, et ipsi quasi eo in munere sacrificium evadant; vide Phil. 2,17 : sed et si immolor supra sacrificium et obsequium fidei vestrae, gaudeo; cf. Rom. 15,16. Illud in veritate, non opponitur typis et figuris veteris foederis, neque ponitur loco adverbii ἀληθῶς, neque dicit veritate, per veritatem eos sanctüficari, sed accipi debet, ut in v. 17, de munere veritalis annuntiandae, in quo constituti Deo consecrati sunt. Mentione facta muneris apostolici, quo tamquam λειτουρ οἱ Christi sanctificabunt evangeliuni, ut fiat oblatio populorum accepta et sanctificata (Rom. 15,16), Christus pro suo in omnes amore precationem etiam in omnes extendit
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v. 20 non pro οἷς autem rogo tantum, sed et pro eis qui credituri sunt per verbum eorum in me; sententia consolatione plena pro omnibus nobis; Christus pro nobis qui credimus orat nobisque efflagitat apud Patrem, ut fructus sui sacrificii nobis obveniat. Attendere oportet fidem in Christum propagari per verbum apostolorum; fides enim est ex auditu (Rom. 10,154); unde per magisterium vivum fides in Christum singulis innotescit; « ostendit enim Christus per eorum praedicationem (24242) alios quoque fieri discipulos » (Euth.). Mira est sententia ab interprete acatholico (Hengstenberg) proposita, Christum iam de scriptis apostolorum haec pronuntasse. Christus rogat pro omnibus; neque enim verba de iis solis intelliguntur qui ipsos apostolos audierunt et viderunt, sed de omnibus fidelibus. Nam doctrina ab apostolis praedicata eadem perseverat et perseverabit, ita ut quotquot crediderunt et credent per verbum eorum credidisse et credituri dicantur (7To/. Maíd.). Iam declarat quid pro fidelibus omnibus petat a Patre
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v. 21 ut omnes unum sint ; vide v. 11; « idem sentientes, idem sapientes, invicem diligentes, unanimes, concordes » (70/.); quam serio id efflagitet et quam intimam ac sublimem unionem intelligat, divina illa comparatione qua maior unio nequit cogitari innuit : sicut tu Pater in me et ego 1n te, ut et ἐρεῖ in nobis unum sint; cf. 15,10; Pater et Filius unum sunt ita ut alter in altero sit propter unam numero indivisamque naturam ; et quomodo unio illa fidelium efficienda sit quae quantum pro creaturarum ratione fieri possit ad illam Patris Filiique accedat eamque repraesentet, addit dicens ?n noóis; nam per fidem, gratiam, caritatem Deo unimur et hac unione in Deo constituta etiam animi fidelium inter se uniuntur. 1n Deo. in Patre et Filio, estigitur tota ratio huius unionis; habetur perfecte in se per caritatem; « divina enim caritas, illaque ipsa qua inter nos coniungimur atque alteri in alteris quodammodo sumus, ea est quae nos Deo copulat divinaeque efficit consortes naturae, ita ut homo iustus et Deus per hanc naturae χοινω- νίαν, sicut Filius et Pater per naturae ἑνότητα, alterin altero sit » (Patr.). Eam itaque petit unitatem «qua fideles in Deo consentiant (/ans.), ád quam unionem praeprimis necessaria est una in omnibus eademque fides. Proin pro Ecclesia sua Christus hanc in fide consensionem et unionem petit, ex qua unio quoque caritatis exsurgat. Hanc unionem etiam propterea expelit, 4 credat mundus quia tu me misisti ; kantum igitur emolumentum et tanta efficacia est in unione fidelium , ut ex ea divina legatio Christi et proin veritas religionischristianae cognoscatur et mundus ad fidem adducatur; « etenim a concordia discipulorum ego doctor comprobor quod a Deo exieriin » (TAeopA.). Duo inde elucent. Quia Christus id a Patre petit, sane eius oratio est exaudita (cf. Hebr. 5,7; et Christus scit se semper audiri (11,59 ; Matth. 26,53). Unde patet in Ecclesia Christi adesse debere unionem hanc fidei summam. Quae nullibi cernitur nisi in una Ecclesia catholica. Cum Christus tam instanter hanc unionem suae Ecclesiae et fidelium omnium a Patre petat eamque ad divinum unionis exemplar accedere et quasi conformari desideret , neminem fugere potest, quantum sit scelus hanc unionem fidei interturbare et aliquos fideles haeresi vel schismate ab unione Ecclesiae separare. Et quantopere Christus hanc unionem exoptet, ostendit eo quoque quod petitionem eandem repetit eamque Patri commendat in medium proferens (uti in v. 14. 19) quid ipse 1am fecerit ad illam efficiendam
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v. 22 et ego claritatem quam dedisti mihi, dedi eis, ut sint unum, sicut et nos unum sumus; haec claritas δόξα, quam Pater ei dedit, ut illam nobis daret, est gloria filiaionis divinae. Christus homo qui a Patre accepit gloriam filiationis divinae naturalis, ut esset Filius Dei per naturam, dedit credentibus potestatem filios Dei fieri (1,12). Iam hac filiatione collata id efficere vult, ut filii hi inter se sint unum; eodem enim spiritu Dei aguntur, idem in eis spiritus Christi vivit (cf. Rom. 8,9. 10. 11. 14. 16; 2 Cor. 13,5. Gal. 2,90), sicut Pater et Filius unum sunt eadem scil. natura, intellectu, voluntate. Haec unio fidelium laudatur in primordiis rei christianae (Act. 9,56; 5,19), commendatur valide ab apostolis (Rom. 15,5. 6; 1 Cor. 1,10. Eph. 5,3 etc.), efflagitatur continuo in Ecclesia Christi. Vae illis, qui hoc opus Christi in aliquibus destruere attentant! | Accuratius describitur quomodo haec unio efficiatur et explicatur illud : sicut nos et tn nobis (v. 91)
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v. 93 ego in eis; cf. 15,8. 5. Ἴ; et tu in me; cf. 15,10.11; Christus inhabitat in iustis (Eph. 3,17); in Christo identica divinitatis substantia est Pater; unde fideles qui spiritu Christi vivunt, aguntur, non possunt non esse concordes, τέ sin! consummati in unum, ut scil. ad perfectissimam unionem perveniant et firmiter in ea persistant. Unio itaque haec revera efficitur et consistit in nobis v. 91; Christus enim est in fidelibus et in Christo Pater; hac intima coniunctione fideles etiam in Christo sunt (15,4 seq.) et inter se uno illo spiritu Christi uniuntur. Quantum bonum autem Christus ex hac unione consequi velit, declarat : e£, (va ut, cognoscat mundus quia tu me misisti; cf. v. 21, iterum hanc effert utilitatem; proinde quantopere sibi mundus quoque eiusque salus cordi sit ostendit, quod ob v. 9 attendere oportet; et alterum quod mundus cognoscere potest et debet ex illa unione est: et dilexisti eos, sicut et me dilexisti , in hac unione et concordia cernitur magnum Dei beneficium, cernitur operatio Dei; « quod beneficium contulisti mihi homini , nempe divinitatem tuam, dedisti etiam eis, et eos tibi sicut et me unire voluisti ; quod argumentum est dilexisse te eos simili dilectione qua me, quamvis non pari » (To/.); nam iusti quoque consortes efficiuntur naturae divinae (2 Petr. 1,4) et semen Dei in eis est (1 [oan. 3,9) et Deus in eis manet (1 Ioan. 5,12. 13). Denuo declarat istam unitatem rem esse adeo divinam, ut auctor eius nequeat non esse a Deo missus et ut per eam certiores fiamus nos a Deo simili amore diligi sicut ipse Filius diligatur (cf. Patr.). Christus ita pro suis in terris degentibus rogat, utserventur a malo, ut sint sanctificati in veritate, ut sintunum. lam efflagitat iis aeternae suae gloriae et beatitatis consortium in altera vita v. 24 Pater, nova appellatione animi affectum pandit, quos dedisti mihi; cf. v. 6. 11. 12; proin pro apostolis iterum speciali modo postulat, vo/o, rem enim sibi debitam postulat (Patr.); idque merito postquam dixit : ego pro eis sanctifico (immolo) meipsum; plerique tamen explicant : valde cupio, desidero (cf. Jans. Tol. Mald.), ut ubi sum ego οἱ illi sint mecum , ut videant claritatem meam quam dedisti mihi , quia dilexisti me ante constitutionem mundi, i. e. ut videant non solum gloriam humanitatis meae, sed gloriam meam divinam Filii Dei; hanc enim simul cum divinitate seu natura divina ei communicans eum dilexit ab aeterno Pater. Unde illud dedisti explicari debet per generationem aeternam (cf. v. 5; 5,20; CAr. Theoph. Euth. lans. Lap. Bar. Corl.); illud quia utique non significat causam, sed signum dilectionis manifestativum ; ; neque enim Pater dedit Filio quatenus Deo gloriam quia dilexit; dedit gignendo, non autem genuit quia dilexit, sed dilexit quia per omnia sibi genuit similem; quod autem ei gloriam dederit hinc intelligitur quod eum dilexitab aeterno (lans. Lap.). Videre gloriam est ea frui, proin habere visionem beatificam. — Explicant alii (Aug. Salm. Cai. Mald. Nat. Schz. Fil.; parüm TÀom. aliique) de gloria Christi hominis, quam Pater ei dedit propter obedientiam (Phil. 2,8), quia eum dilexit ab aeterno (quam sententiam modo ad Verbum solum referunt, modo ad hominem Christum ab aeterno praedestinatum). Quae explicatio ne manca sit , ita concipi debet, ut gloria Christi hominis intelligatur gloria Verbi incarnati et ut hanc gloriam videntes et divinitatem ipsam videant et gloriam humanitatis Christi. Verum si ita res concipitur, illud dedisti aequivoce adhibetur; nam plane alio modo dat Pater Verbo gloriam divinitatis et Christo gloriam humanitatis; et simili modo quia dilexist? aequivoce ad alterutrum refertur. Quod ut evitetur, explicandum erit dedist: de generatione aeterna (cf. 9,19). Christum vero suis efflagitare bonum summum ,, visionem beatificam, ut suam Filii Dei claritatem videant, non solam gloriam resurrectionis (Thom.), probatione non eget. Vult, ut sicut hisce in terris sibi coniuncti sint, ita quoque quam maxime in coelo, id quod sola visione beatifica fieri potest. Coelum eis adprecatur : ubi ego sum (cf. 3,13; 1,18); coelum autem ibi habetur, ubi visio habetur beatifica. Etiain ex v. 25. 26 patet Christum loqui de apostolis; unde in
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v. 94 quos dedisti mihi non erit explicandum de omnibus fidelibus (quod sat multi explicant), sed eodem modo quo v. 6. 9. 11. 12, ubi haec locutio de solis apostolis adhibetur; de aliis fidelibus aliter loquitur in hac precatione v. 20, quamvis verum sit, omnes et singulos fideles ei dari a Patre (6,37). Reversus est in precatione ad apostolos; epilogo concludit precationem
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v. 25 Pater iuste, ad Patrem tustum alloquium dirigit, quia retributio praemii quod pro suis postulavit ad iustitiam spectat; quare iterum exponit quam recte et iuste id pro suis a Patre postulet et simul hac iustitiae Patris appellatione discipulis magnam gloriae illius assequendae fiduciam ingerit; mundus (xoi et mundus, uti Rup. et codices multi vulg. habent) /e non cognovit, « quid hoc sibi vult? quae consequentia; hic declarat neminem nosse Deum nisi eos qui Filium cognoscunt; hoc est: vellem omnes hoc in statu esse; sed te non noverunt, etsi nihil possint arguere (χαίτοι οὐδὲν ἔχοντες ἐγχαλεῖν); illud enim significat : Pater tuste; hic videtur illa dicere aegre ferens quod tam bonum, tam iustum cognoscere noluerint » (Chr.); ego autem te cognovi et hi cognoverunt quia tu me misisti; Patri itaque iusto in fine orationis iterum proponit quod in precatione pro apostolis ab initio dixerat eos commendans quia non sint de mundo et quia cognitionem Patris a se acceperint (v. 6 seq.). Quare hic oppositionem effert : et mundus te non cognovit, ego autem etc.; ita illud xat — δέ forte facillime explicatur. Illud xat ὃ κόσμος varie explicare conati sunt. Unum modum iam ostendit explicatio a Chr. adoptata, quam supra adscripsi; similiter Theoph. qui sententia interposita xal sensu adversativo accipit : Pater iuste, equidem omnes homines haec bona assequi vellem, sed non cognoverunt te. Per interrogationem legit et explicat Schg.: Pater iuste! et mundus? te non cognovit! Alii coniungunt xal ὃ χόσμος — xal οὗτοι, ita ut ἐγὼ δὲ... quasi parenthesi inclusum consideretur. De usu xol adnotat Devarius : xat etiam idem per se valet quod καίπερ (cf. Devar. ed. Klotz I p. 106), id quod hoc loco applicari potest. Alii simpliciter adiungunt ad antecedentia; id autem facilius fit, si appellatio : Pater iuste, non separatur a v. 24. Verum, quia Ioannes non uti solet periodis, sed magis paratactice sententias ponit et coniungit, ex Ipsa sententiarum intelligentia erui debet, quomodo logice inter se cohaereant. Atque nexum logicum bene indicat Tol. : « multum notanda est particula et, quae in graeco textu est : id est : mundo te non cognoscente, seu cum mundus te non noverit, ego te novi et hi noverunt; suos enim discipulos ἃ mundo distinguit; inter tot incredulos credere laude dignum est et praemio; ut autem hanc cognitionem non eos a seipsis habuisse significaret, sed quia edocti ab eo sunt, propterea dicit : ego autem novi te ». Simili modo Fil. explicat : xal ὃ χόσμος mundus quidem te non cognovit. — Sed satis de xal! Porro explicat Christus quomodo discipuli noverint Patrem; declarat igitur quid ipse pro eis fecerit, uti antea, et addit quid etiam in posterum facturus sit
17:26
v. 26 et notum feci eis nomen tuum; cf. v. 6; et notum faciam, etiam maiorem Patris cognitionem illis praestabit; quod factum est partim post resurrectionem, quando eis inter alia revelationem Dei (nomen) in sacris litteris veteris foederis expressam declaravit (Luc. 24,45) et generatim multa de regno Dei iis tradidit (Act. 1,3), partim etiam Spiritu sancto misso, quem a se mittendum promisit et « qui de meo accipiet et annuntiabit vobis » (16,7. 14). Haec utraque ratio simul valet ad petitionem pro discipulis Patri enixe commendandam. Et quem in finem illam fecerit et facturus sit manifestationem addit : «/ dilectio qua dilexisti me in ipsis sit et. ego tn ipsis , ut simili dilectione qua me dilexisti eos diligas; et significatione magna dicitur : ut dilectio Patris sit in ipsis; nam ita significatur, Deum Patrem non solum iis beneficia conferre, sed ipsum suum amorem iis donare, ut in ipsis vere sit : Patris autem dilectio ita eis exhibetur, ut singulari ratione in animis eorum inhabitet (cf. 14,93) uti Christus quoque in eis est; et ego tn ipsis; hac enim ampliore manifestatione ipse Christus etiam modo quodam pleniore in iis inhabitat magisque se eis communicat. Ita haec pars apte ad priorem adnectitur, et simul etiam ratio redditur, cur dilectio qua dilexisti me in ipsis sit, quia scil. in ipsis est et inhabitat excellenti quodam modo Filius, unde in iis videt Pater et diligit imaginem Filii, diligit eos intime cum Filio unitos (To/.). Ex hac sententia, qua maximam pro suis dilectionem Patris exoptat, patet etiam illud notum factam non cum Aug. ad alteram vitam posse referri, verum cum explicatione communi de manifestatione in hac vita esse intelligendum. Summa et conclusio precationis est, ut exhibeat suos intime sibi iunctos et proin dignos quos Pater maxime diligat. in Deum efficit. Ita omnino verum est Christum si Dei in nos amorem efflagitat , necessaria consequentia eadem petitione etiam efflagitare Dei beneficia nobis, inter quae donum praestantissimum est caritas. Unde bene quoque Chr. dicit hanc Christi precationem concludens : « viden' quomodo in optimum finem desiit, in dilectionem nempe, omnium matrem bonorum ». Quamquam postulatio Christi v. 24-26 primo et directe pro discipulis fit, potest tamen dici Christum eadem implicite pro fidelibus petere. Nam hi quoque ei a Patre dantur; iam hisce promisit antea se daturum vitam aeternam (cf. 3,16; 5,24; 6,37. 40); hi quoque Deum cognoscunt, hisce notum fecit et facit nomen Patris; quare singula quae pro commendatione discipulorum affert, etiam aliquo modo fidelibus conveniunt; ergo etiam postulatio.
17:1
La prière succède aux discours. Ceux-ci terminés par l'ordre de sortir (σιν, 31), on pourrait encore concevoir [ἃ prière avant le départ; ce qui fait l'effet d'avoir été ajouté, c'est donc plutôt xv-xvr que ce chap. xwir. Cependant la prière les yeux tournés vers le ciel semble bien indiquer qu'on est à l'air libre (Zahn); cf. HI Regn. var, 22; IE Par. vi, 13; c’est le plus naturel (Me. vi, #1; vi, 34) quoique cela puisse se concevoir dans une salle (Act. vir, 55). I faudrait supposer que Jésus s’est arrêté sur la route, pour une pause solennelle. Dans σι, 41 même attitude les yeux en haut. Le Fils se transporte dans la sphère céleste : ce n’est pas l'homme qui tombe à genoux ou sur sa face (Le. xxrr, #1; Mt. xxvi, 39; Me. xiv, 35), comme fit Jésus à Gethisémani. Cependant l'invocation est la même, πάτερ, en araméen abba. — L'heure n'est pas envisagée comme celle de la souifrance : c’est celle de la glorification (xur, 81; χα, 23), en harmonie avec l’encouragement que Jésus donne à ses disciples et avec la prophétie qu'il leur ἃ laissée (xvr, 33). Jésus ἃ posé les bases de la glorification du Père (x, 8; σι, 4; xx, 27 5.); mais pour que cette gloire s'étende et s’affermisse, il faut que Je Fils soit glorifié, car c’est pour sa victoire et par elle que l'on rendra gloire au Père. — σοὺ après υἱός a été ajouté pour la clarté par le gros des mss. et des versions.
17:2
Que le Fils doive, lui glorifié, glorifier le Père, cela est en harmonie (καθώς) avec le pouvoir que le Père lui à donné, pouvoir comportant une mission. Le pouvoir s'étend sur toute chair (khapax dans Jo.), c’est-à-dire sur tous les 6. εδωχας 1° (TH) ou δεδωχας (SV); --- τετηρηκαν (TH) plutôt que τετηρηχασι (SV). hommes, manifestement dans le dessein de les sauver tous, puisqu'ils sont de son domaine. Il en est cependant qui lui sont spécialement donnés par le Pére, et à ceux-là il confère la vie éternelle. ce qui est à la gloire de Dieu. — ἵνα ne dépend pas de δόξασον, mais de ἔδωκας. — πᾶν quoique neutre s'entend des hommes, étant expliqué par αὐτοῖς. — C’est la même doctrine que dans im, 33 8. Le Père donne tout au Fils, mais il faut que chacun croie pour avoir la vie éternelle, Ici la foi n’est pas exprimée, maïs contenue dans le don spécial du Père (νι, 37.39.44.65) qui les amène à suivre Jésus.
17:3
Que le don de la vie éternelle conduise à la glorification du Père, cela va de soi, puisqu'elle est la connaissance du Père, ou la diffusion de son éclat parmi les créatures; et que cette glorification se fasse par le Fils, cela résulte de ce qui a été dit (xiv, 6) sur la voie qui conduit au Père; mais le Fils qu'il ἃ envoyé, Jésus-Christ, est aussi au terme. Ce verset semble moins une affirmation de ce qu'est essentiellement la vie éternelle dans sa perfection suprême qu’une explication de la manière dont le Fils glorifie le Père en la conférant. Or il la confère à ceux que le Père lui ἃ amenés pour recevoir son enseignement (cf. vi, 37. 39. 44. 65). C'est donc la vie éternelle commencée (Zaän, Schanz, Durand, en général les modernes) par la connaissance de Dieu telle qu'on la recoit de celui que l’on confesse comme son Messie, car les deux connaissances sont inséparables. Assurément le seul vrai Dieu est distinct de son envoyé, mais tous deux sont l’objet de la connaissance qui est déjà la vie éternelle, non point une connaissance spéculative, mais un don de l'âme par la foi el la charité. Si Dieu est le seul vrai Dieu, ce n'est pas par opposition avec son Fils, mais avec les prétendus dieux du paganisme, et s'il est le seul véritablement digne de ce nom, c’est en tant que son Fils le fait connaître, par opposition aux préjugés des Juifs (cf. vir, 28). — On serait tenté de croire que toute cette explication théélogique, qui ἃ l’aspect d'une confession de foi, est une glose de l'évangéliste; mais on remarquera une différence de forme entre l'affirmation directe de Jésus (vi, 29; xv, 12) et l'affirmation transmise par son apôtre {I Jo. 1, 5). Toutefois « Jésus-Christ », Aapax dans l'évangile sauf 1, 47 et fréquent dans I et Il Jo. est plus vraisemblable comme émanant de Jo. ou d'un copiste que de Jésus; si on admet qu'il a parlé de lui-même de cette façon il faut regarder χριστόν comme un attribut, c’est-à-dire que l’on connaîtra Jésus comme le Messie (Zahn);, car il serait bien étrange que Jésus lui-même se soit désigné par le double nom qui n'en fera plus qu’un par l'habitude des fidèles 4 8.). Nouvelle demande de glorification, qui n’est plus appuyée sur le désir de glorifier le Père, mais sur l'œuvre déjà accomplie. C'est un principe posé par Dieu dans PA. T. (I Regn. 11, 30) τοὺς δοξάζοντάς με δοξάσω. Cette réciprocité est l'inverse de la loi du talion et fondée en raison. Bauer l'a signalée dans un papyrus magique du πιὸ 5. OÙ Von ne peut guère voir une dépendance de la Bible, malgré son aspect syncrétiste : lou Νέμεσις Αδραάστεια πολυώνυμε πολυμορφε δοξασον μοι ὡς ἐδόξασα τὸ ονομὰ τοῦ υἱοὺς (sic) σου ὥρος (Pap. Lond. exxt, 1. 503 s.). Jésus parle ici de son œuvre humaine. On ne sauraît donc isoler ce qui regarde l'humanité de Jésus (4-3) et sa divinité (4-5). C'est toujours le Fils de Dieu incarné qui parle. Πὰ a rempli sur la terre la tâche que son Père lui avait confiée, la Passion étant d'avance comprise (Chrys. etc.) comme l'œuvre principale, et qui devait voiler plus que toute autre la gloire du Fils de Dieu. fl demande maintenant à reprendre la gloire qu'il avait auprès du Père, et comme c'est bien le Fils incarné qui va retourner auprès de lui, la gloire qu’il possédait devra rejaillir sur son humanité. Nulle part Jésus n’a rien dit qui puisse aussi clairement servir de base à la doctrine du Prologue (τ, 1), et à l'enseignement de saint Paul (IE Cor. vin, 9; Phil. 1, 5 s.). Il ne semble pas qu'il soit ici question de la gloire que les Personnes divines pourraient se rendre mutuellement comme telles. Mais si le Fils incarné a pu glorifier le Père en lui procurant les hommages des hommes, le Père peut glorifier le Fils incarné pour le remercier de cet office. Pa préexistence divine de Jésus et la conscience qu'il en a sont clairement enseignées. — Aug., pour éviter l'absorption de la nature humaine dans la divinité a entendu la gloire première de la prédestination de la nature humaine sicut tunc praedestinatione, ifa et nunc perfectione. Mais Thomas indiquait 2° loco l'opinion de saint Hilaire, la seule admissible comme explication du texte, qu’il résume ainsi : μὲ seilicet sicut ab aeterno apud Patrem immortalis et ad dexteram consedens fuit, ita εἰ secundum quod homo immortalis efficiatur, et ad Dei dexteram eœaltetur. — νῦν ne s'oppose pas à l'éternité, mais aux faits antérieurs maintenant que la Passion va achever l’œuvre; cf. νῦν xur, 34. — τελειοῦν de l'œuvre du Christ, Cf. 1v, 34; v, 36; du Christ lui-même Le. zur, 32; Heb. πὶ, 10; v, 9; vi, 28.
17:6
Si on liait trop étroitement avec ce qui précède, on aurait ici l'explication de toute l'œuvre accomplie au v. 4, qui par conséquent ne comprendrait pas la: Passion. Cette conséquence n'est pas nécessaire si Jésus reprend ici un point particulier de son œuvre : manifester le nom de Dieu, ce qui était bien lui rendre gloire, Gette manifestalion n'est pas celle du Dieu créateur, que les Juifs connaissaient, ni vaguement « sa vraie nature, sa paternité, ses desseins d'amour sur le monde » (Durand), car cela aussi était enseigné par l'A. T. dans une cerlaine mesure, mais c'est spécialement ce fait que Dieu est vraiment Père et qu'il a un Fils. En se montrant, le Fils ἃ révélé le Père. Cyrille admirablement : Hegaνέρωται tolvuv ὁ Μονογενής, οὐσιωδῶς ὑπάρχων σοφία, καὶ ζωή... θανάτου χρείττων χαὶ φθορᾶς, ὅσιος, ἄκακος, οἰκτίρμων, ἅγιος, ἀγαθός, ᾿Εγνώσθη, ταῦτα ὑπάρχων καὶ ὃ γεννήσας αὐτόν... Et hoc modo nulli erat notus; sed innotuit per Filium quando Apostoli crediderunt eum esse Filium Dei (Thom.). C'est le thème de l'évangile, — τὸ ὄνομα est donc le nom de Père au sens propre (l'invocation au Père domine toute la prière), non au sens métaphorique d’après lequel Dieu est le Père d'Israël (Is. Lxm, 16; Lxiv, 8). — τοῖς ἀνθρώποις, pour marquer que les disciples faisaient partie de l'humanité, et auraient pu être compris dans le monde hostile au Christ, si Dieu ne les en avait tirés pour les lui donner. Rien n'oblige à entendre ce don spécialement d'une prédestination éternelle, car le don, comme précédemment (vi, 37.44.65), s'entend ici de ceux que Dieu atlire en fait vers Jésus pour qu'ils soient dociles à sa parole. Thomas : dedisti mihi, scilicet homini, ut me audirent, et mihi obedirent. Cela posé, il n’y a aucune raison d'entendre σοὶ ἦσαν de la prédestination à la gloire; c’est plutôt la Providence de Dieu qui les avait amenés au point voulu. C'étaient de bons Israélites, désireux de plaire à Dieu et souhaitant l’avènement de son règne. Les Pères (Aug., Cyr., ete.) précisent qu'ils étaient aussi au Fils comme Dieu; et il ne faudrait pas dire que Dieu les ἃ donnés précisément au Christ homme. Dans la vue de do., c'est le Père qui donne à son Fils incarné des hommes à instruire afin de les sauver. C'est bien ce qui s’est passé jusqu'à présent. La paroie du Fils était celle du Père, et ces hommes l'ont mise en pratique, l'ont embrassée de toute leur âme. — Ce sont avant tout les disciples présents, les futurs apôtres; mais Jo. n'exclut pas d’autres disciples qui ne faisaient pas partie du groupe des Douze. Eux aussi avaient été donnés, et il faudrait raisonner d'eux par analogie. Les autres n'ont pas cru, et cela parce que leurs œuvres étaient mauvaises (ur, 19:21) mais ils sont désormais et depuis xu, 36 ss. en dehors de la perspective. Nous lisons ἔδωκας deux fois avec les meilleurs mss.; il serait étrange que l'auteur eût voulu exprimer une nuance en passant de l'aoriste au parfait. La forme τετήρηχαν (BDLW) est née sous l'influence de l'aoriste en — av (Deb. 8. 80); de même au v. 7. ἔγνωχαν. Sextus Empiricus (adv. Granm. $ 213) regarde cette forme comme alexandrine, ce queles grammairiens modernes ne concèdent pas; en tout cas c’est une forme très vulgaire (Moulton, Prol., p. 52) pour τετηρήχασι (texte recu).
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εδωχας (II) ou δεδωχας (TSV).
La formule a une apparence de tautologie qui ne peut être dans l'intention de l'auteur. Le sens n'est pas : ce que tu m'as donné me vient de toi, mais : ce que tu m'as donné ne vient que de toi, c’est-à-dire que tout est divin en Jésus. On peut l'entendre de la nature divine : id est, cognoverunt quiu abs te sum (Aug.). Mais il y ἃ aussi dans Jésus la nature humaine et sa mission de Fils d'après le v. suivant, c’est surtout sur cette mission que porte la foi incarné des Apôtres en ce moment. — ἔγνωχαν, au parfait, parce que désormais la connaissance de [οὶ est ferme dans les Apôtres. Si c’est bien la mission qui est sur:- tout en vue, ἔδωχας (NBA 1) est plus expressif que δέδωκας (la masse).
17:8
Comment les disciples sont-ils arrivés à cette connaissance définitive? C'est par une succession d'actes (à l'aoriste), ensuite de l’enseignement de Jésus, qui a consisté à transmettre constamment (δέδωχα) les paroles du Père, qu'il avait le savons, était accompagné de reçues une fois (ἔδωκας). Cet enseignement, nous miracles qui confirmaient la parole : ici il n’y est pas fait allusion : on peut supposer que cela va de soi ou attribuer toute l'efficacité, du moins dans la vocalion des disciples, à la parole elle-même. Quoi qu'il en soit, c’est bien la parole que les disciples ont reçue. Elle à eu un double effet : ils ont connu vraiment que le Fils venait d’auprès du Père (xvr, 30), c'est-à-dire était d'origine divine, et ils ont cru qu'il était l'envoyé du Père. — il est certain que le premier point était un objet de foi, comme il est dit expressément plus haut (xvr, 30) et même plus relevé que le second. D'autre part dans νι, 69 la foi précède la con naissance. Il est donc peu probable que Jo. ait attaché de l'importance à cet ordre et à cette parlition. L'essentiel est une conviction intellectuelle de foi sur le principal objet de Ja révélation faite par Jésus : il est l'envoyé du Père, mais un envoyé sorti de son sein, son Fils qui était auprès de lui avant la création du monde. C’est ce qu'a bien (contre Schanz) vu Aug. : quod enim dixit cognoverunt vere, exponere voluit adiungerdo, et crediderunt. Hoc itaque crediderunt vere, quod cognoverunt vere; id enim est a te exivi, σοί est, Lu me misisti, cependant avec la nuance d'origine divine pour le premier point, qui donne son plein sens au second ef non pas réciproquement. Ce qui n’est pas dif explicitement, c'est que la procession est éternelle et la mission dans le temps. — ἀληθῶς marque la réalité objective de cette conviction. Nous avons lu ἔδωχας avec BCDW, etc., qui donne une nuance intéressante. — καὶ ἔγνωσαν est omis par x ADW &e q g0: serait-ce pour ne pas contredire vi, 69? 12. & (THV) et non οὕς (S).
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Après avoir ainsi présenté à son Père les disciples qu'il a reçus de lui, Jésus va prier pour eux, mais seulement après avoir indiqué pourquoi il prie spécialement pour eux. Car ils sont bien, et seuls en ce moment, l'objet de sa prière. Tout le reste est exclu sous le nom de monde, ce monde d’où ils ont été tirés. Ce n'est donc pas précisément le monde considéré comme mauvais et déjà condamné, indigne que Jésus prie pour lui. C’est simplement l’ensemble des créatures humaines que certes il est venu sauver (m1, 16), mais qui n’est pas l'objet — il ne saurait l'être — d'une prière spéciale en faveur de ses amis. Il faut s’en tenir à la situation telle qu’elle est dessinée : on peut raisonner par analogie, dire que Jésus a associé en pensée ses autres disciples à ceux qui étaient présents, noter que la prière efficace de Jésus n’embrasse que les prédestinés, etc. : en fait, il prie pour les disciples qui l'entourent, et pour trois raisons : a) parce qu'ils sont à Dieu. On pourrait croire que ὅτι 58 rattache à δέδωκας, à l'analogie du v. 6 et dans un ordre inverse, mais ici le droit de propriété du Père est plutôt mentionné en vue de ce qui suit, pour aboutir à cette idée que, ceux qui sont au Père étant au Fils, il doit donc prier pour eux (ἐρωτῶ au présent), comme ayant une raison spéciale d'intervenir (cf. xvr, 23).
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Mieux vaudrait donc commencer le v. 40 à ὅτι du v. précédent, puisqu'il n'y ἃ qu'une phrase très liée. Avant de dire que ceux qui sont au Père sont à lui, comme tout le reste, le Fils commence par déclarer que tout ce qui est à lui est au Père, ce qui lui assure la réciprocité (xvr, 45). δ) La deuxième raison pour laquelle Jésus va prier, c'est qu'il est glorifié par ses disciples. On peut bien dire que les disciples qui entouraient Socrate dans sa prison, lui rendaient gloire parmi la haine et l'indifférence des autres. De même pour les disciples de Jésus, groupés fidèlement autour de lui. Souvent déjà ils avaient été sa parure, quand les autres le condamnaient ou l'abandonnaient (νι, 69). Mais le sens profond doit être que la gloire du Fils rayonne désormais dans ses disciples, puisqu'ils la saisissent par la foi. De cette manière le second motif est comme une conséquence du premier : étant au Père et au Fils, et connaissant le rapport du Fils avec son Père, lequel met tout en commun entre eux, ils rendent gloire au Fils incarné. Ce point est acquis, et peu importe qu'il leur arrive de fléchir un instant. Jésus qui prévoit leur faiblesse prévoit aussi leur glorieux apostolat. rier : les disciples vont se trouver seuls. Rien 115) c) Troisième raison de p ème motif prépare la prière qui va Suivre n'empêche de dire que ce troisi a relicturus est (Aug.), mais Commendat ergo eos Patri, quos corporali absenti on ne saurait distinguer une prière générale au v. 9 et ici une prière spéciale. Le v. 9 annonçait en termes généraux la prière qui va commencer. Le v. précédent contenait déjà beaucoup de καί, qui ont probablement amené les trois de ce v. représentant des nuances : « désormais, mais. tandis que. » Le waw adversatif est fréquent en hébreu et en araméen (cf. Intr. p. ον). Ha ce sens devant αὖτοί (N B cinq cursifs d f); peut-être est-ce pour accentuer plus clairement l'opposition que la masse des mss. a écrit οὗτοι,
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αὐτοι (TH) plutôt que οὐτοι (SV).
La prière commence ici, comme le prouve l'invocation : Père saint. La sainteté est conçue d’abord comme une séparation du profane ; étant un attribut de Dieu elle ne peut être qu'un attribut positif, indiquant la pureté dans sa plus haute perfection. Si Jésus invoque son Père comme saint, c'est qu'il va le prier de sanctifier les siens (xvir, 17). On n’est donc pas étonné que Jésus ajoute ἐν ὀνόματι x. τ. À. Les disciples étant installés dans une foi solide, il faut maintenant qu'ils y persévèrent : cette foi c’est la connaissance de ce qu'est Jésus, exprimée ici sous cette forme : « dans le nom », c’est-à-dire dans l'adhésion au nom que tu m'as donné. Ce n’est donc pas : « au nom des droits particuliers que tu as Sur eux ?” (Durand), mais dans un nom qui unit le culte du Père et celui du Fils. Ce nom est donc le lien qui unira les disciples; γα se rapporte à τήρησον, mais en y comprenant tout ce qui suit ce mot : c'est parce qu'il les gardera dans l'unité de ce nom que les disciples pourront être entre eux une seule chose, une communauté d'esprit et d'âme, à l'instar de ce que le Père et le Fils sont un à leur manière. Il faut lire & (même Soden) devant δέδωχας et non οὖς (Vg. quos), qui n'est qu'une correction maladroite : ᾧ se lie à ὀνόματι par l'attraction du relatif au cas qui précède. mes qui prient un ami de remplir
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Jésus parle à la façon des hom ontraints de laisser seuls. Aug. à leur charge auprès de ceux qu'ils sont craint qu'on ne l’entende d'une façon trop matérielle, comme si un garde en remplaçait un autre. IL va sans dire (après le ch. xiv) que le Fils fera avec son Père ce qu'il a fait sur la terre spécialement comme Fils incarné. Cette fois encore il faut lire &, dans une formule tout à fait semblable, quoique la lecon οὕς soit ici beaucoup plus soutenue : elle était en plus suggérée par χαὶ ἐφύλαξα, 17. OM. σου p. aïnbetx (THV) et non add. (S). mais ce mot indique seulement la vigilance extrême du Fils et le résultat obtenu, la fidélité des disciples, qui les rendra aptes à leur mission. Sauf pour le fils de la perdition (cf. I Thess., n, 3), expression sémitisante, comme les fils de la géhenne (Mt. xxim, 45), etc. C'est Judas, déjà indiqué sahs être nommé dans x, 18, avec l'indication d'un passage scripturaire (Ps. στὰ, 10). D'ailleurs le personnage du traître figure ailleurs dans les Psaumes (cf. τὺ 13 55.). — D'après toute la doctrine juive et chrétienne, on n'est fils du royaume ou fils de la géhenne que par choix et non pas par nature. Il doit donc en être de mème du fils de perdition. Aussi Jo. se garde bien de faire dire à Jésus qu'il ne l’a pas gardé, mais seulement qu'il s’est perdu. On ne doit pas se scandaliser de cet échec apparent parce qu'il entrait dans le plan divin, et que Dieu, loin d'en être surpris, l'avait annoncé. C'est donc, selon la nature des choses. la trahison de Judas prévue qui ἃ été cause de l'Écriture, mais cette prévision, notée dans l’Écriture, ne pouvait être frustrée.
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εαὐτοις (THV) plutôt que αὐτοις (5).
La prière n’a pas seulement pour but d'élever l'âme à Dieu, d'obtenir des grâces, etc. Celle surtout qui se fait en commun et qu'on sait puissante sur le cœur de Dieu a aussi pour objet de consoler les fidèles, qui se voient déjà exaucés. Combien plus la prière du Christ, et quelle consolation pour les disciples de penser que dans cette tendre protection qu'il avait exercée, Jésus serait remplacé par le Père! Ainsi la tristesse qui était la leur serait remplacée par la joie qui est la sienne au moment de relourner vers son Père (xv, 11).
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La pensée est claire. Jésus n'appartient pas au monde, il vient d’en haut : donc le monde le haït, parce qu'il ne lui appartient pas, et qu'il a rendu témoignage contre ses œuvres (wir, 7). De la même facon le monde a pris en haïne ses disciples parce qu'ils ont recu la parole qu'il leur a donnée, c'est-à-dire parce qu'ils se sont rangés à sa doctrine opposée à celle du monde, et que de la sorte ils ne sont pas du monde. Au v. 6 Jésus disait dans les mêmes termes qu'ils en élaient sortis : ἔδωκάς por ἐχ τοῦ κόσμου, Il faut donc reconnaitre que le « monde » doit être pris dans deux sens un peu différents. Tantôt c’est toule l'humanité, comme lorsque Jésus vient dans le monde (ii, 17), tantôt c'est l'humanité hostile ou tout au moins qui ne com prend pas les choses d'en haut. De cette façon on peut être dans le monde sans en être, c’est-à-dire sans en avoir l'esprit. 45 s.) Jésus, continuant à parler à son Père, s'explique en faveur de ses disciples (cf. x1, 42). S'ils sortaient avec lui (x, 1) du monde d'une façon définitive, ils ne pourraient remplir leur mission : il suffit que le Père les préserve des mauvais éléments qui sont dans le monde et qui lui donnent son esprit propre, opposé à celui de Jésus. — Si nous n'avions pour 16 mot πονηρός d'autres textes que ceux de l'évangile de Jo., on peut estimer que personne ne préférerait le masculin au neutre. Eu effet les hommes n'ont pas recu Jésus parce que leurs œuvres étaient mauvaises (mr, 19) et Jésus reproche au monde ses œuvres mauvaises (vu, 7). Il serait donc très naturel qu'il priât le Père de préserver ses disciples de ce mal qui est dans le monde. Que Île monde les haïsse et les persécute, cela ne les empêchera pas d'accomplir leur mission : l'unique nécessaire est de les préserver de la contagion du mal moral (Zahn). Aug. ni Chrys. ne parlent ici du diable, et Cyrille peut être entendu dans leur sens : τῆς τοῦ πονηροῦ δυστροπίας ἔξω μένοντας del, καὶ τῶν πειρασμῶν τὴν ἔφοδον ὑπεχνεύοντας, allusion ἃ Mi. vi, 13 où nous ne voyons nullement la personne du Malin. Il serait étrange que dans une prière si solennelle Jésus ait regardé les disciples comme une sorte d’enjeu entre son Père et 18 diable, comme si les disciples n'avaient à se préoccuper que des tentations diaboliques. Il faut reconnaître cependant que la plupart des modernes (Bauer, Loisy, Schanz, Tillm., West., etc.) traduisent « le Malin », à cause des textes de 1 Jo. 1, 48 s.; mt, 12; v, 18 s., où πονηρός est visiblement au masculin (cf. Π Thess. πὶ, 3). Mais aucun de ces textes n’est l'explication authentique du nôtre. On peut les considérer comme le résultat d'une méditation spéciale qui ἃ montré à Jean l'influence du démon sur le monde, méditation qu'il ne faut point perdre de vue, mais qui ne change pas le sens d’un texte antérieur, d'une parole de Jésus; je traduirais donc avec Thomas : serves à malo, scilivet mundi : grave enim est ut homo inier malos existens a mulo immums exisiaé, praecipue cum totus mundus in maligno positus sit. in
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οὐχ eur ex tou xoouou (TH) ou x τ. x. οὐχ εἰμι (SV),
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La répétition au v. 16 de l'affirmation que ni Jésus ni ses disciples ne sont du monde prépare la prière des vv. 47-19. Pour agir sur le monde, sans en étre, c'est-à-dire en étant à l'abri de sa contagion, il faut que les disciples recoivent une consécration qui achève leur séparation du monde en les rapprochant de Dieu. Chrys. a indiqué les deux étapes de cette consécration : ἀφόρισον 21. om. ἕν ἃ. ὡσι 2° p. ἡμῖν (TH) et non add. (SV); — πιστενη (TH) plutôt que πισαὐτοὺς τῷ λόγῳ χαὶ τῷ χηρύγματι, et plus positivement : ἁγίους ποίησον διὰ τῆς τοῦ Πνεύματος δόσεως χαὶ τῶν ὀρθῶν δογμάτων. Déjà les disciples ayant reçu la parole ne sont plus du monde, mais ce n’est que l'aspect négatif : Jésus demande à Dieu de les faire participer en vertu de cette même parole à la perfection transcendante qui est l'aspect positif de sa sainteté. Et en même temps le caractère de la parole du Père se révèle : c’est la vérité; de même dans le Ps. exvim, 442 ὃ λόγος σου ἀλήθεια, Mais tandis que le psalmiste distinguait la vérité et la justice, Jésus propose une sainteté qui est dans la vérité acceptée toute entière, et agissant dans les âmes. Le mot de consécration (Schanz, Durand, etc.) n’exprime pas assez le caractère intime du fait : les disciples ne sont pas seulement « consacrés » au service de la vérité (Durand), ils en sont pénétrés et transformés intérieurement. Dans Sir. xLv, 4 les qualités personnelles de Moïse entrent en jeu : ἐν πίστει καὶ πρᾳύτητι αὐτοῦ ἡγίασεν, ἐξελέξατο αὐτὸν ἐχ πάσης σαρκός. —— ἐν τῇ ἀληθείᾳ n'est pas ἀληθῶς, « véritablement » (cf. v. 19 et II Jo. 1: IIT Jo. 4 sans Particle), puisque la vérité est quelque chose de distinct, à savoir la parole de Dieu.
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On voit ici que cette sanctification préparait la mission des apôtres, mission analogue à celle du Fils : la liaison est tout à fait claire si l'on a présent à la pensée ce qui ἃ été dit (x, 36) : dv ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν χόσμον. Jo. n'a pas oublié que la mission définitive sera donnée plus tard (xx, 24), mais la mission était déjà au passé dans 1v, 38.
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Bossuet : « Il était donc saint, et consacré à Dieu, non seulement en qualité de pontife, mais encore en qualité de victime. C’est pour cela qu'il se sanclifie, qu'il s'offre, qu’il se consacre, comme une chose dédiée et sainte au Seigneur. Mais il ajoute : « Je me sanctifie pour eux », en parlant de ses apôtres, afin que participant par leur ministère à la grâce de son sacerdoce, ils entrent aussi en même temps dans son état de victime, et que n'ayant point par eux-mêmes la sainteté qu'il fallait pour être les envoyés et les ministres de Jésus-Christ, ils la trouvassent en lui. » — ἢ n’y a qu'à gloser par des textes eelte synthèse incomparable. Sanctification du pontife (Ex. xxvitr, 37) χσὶ ἁγιάσεις αὐτούς; de la victime (Ex. xur, 2; DE. xv, 19). Ici Jésus se sanctifie en ce moment même, donc plutôt comme victime, puisqu'il va mourir, et que cest pour d’autres, ὗπέρ (cf. xe, 50-52; xv, 13). Mais le résultat n’est pas seulement un sacrifice en faveur des disciples, c'est un sacrifice qui les mettra dans ce même état (proportion gardée) de sanctification qui doit répondre à la sanctification de Jésus. En lui, ἁγιάζω signifie surtout la econsécralion, parce qu'il possède déjà la sainteté divine; mais les disciples devront y participer. Ils ne sont pas seulement désignés, choisis, consacrés pour le ministère de Ia parole même dans xx, 21 Jo. ne mettra pas en relief la prédication de l'Évangile. Elle est comprise assurément, mais la sanctification que Jésus leur obtient les substitue dans tout son rôle comme prêtres et victimes, dispensatcurs de la grâce, et spécialement dans ce contexte, liens de l'unité. Durand dit.: « le premier « ministère » de Fapôtre est la prédication de FÉvangile. L'Ancien Testament était avant tout un culte, le Nouveau sera, d'abord, un enseignement »; — cela est vrai dans l'ordre d'exécution, mais trop influencé par la vocation spéciale de Paul (1 Cor. τ, 47), tandis que celle des apôtres comprend le baptême (Mt. xxvi, 18 s.). La différence essentielle avec l'A. T., c'est que le culte qui était en figure est maintenant en réalité. — ἐν ἀληθείᾳ non plus « dans la vérité », mais, sans l'article, « véritablement », en toute vérité (ef. II Jo. 1; HIT Jo. 4), et non plus par une consécration extérieure, comme dans l'ancienne Loi (Chrys.). — ἵνα ὦσι peut s'entendre du moment présent, comme en général dans ce discours où les choses sont vues comme acquises. C’est donc bien une consécration liturgique (Durand) par le Pontife suprême (Heb. 1x, 14-14; x, 40).
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La parole des Apôtres sera cette fonction de leur ministère qui amènera au Christ des croyants (Rom. x, 17). L'Église ancienne a beaucoup insisté sur le témoignage publie des apôtres, conservé dans les Églises, par opposition aux traditions secrètes (Trénée, Tert.). La parole des apôtres se perpétue donc, et c’est pour tous ces croyanis que Jésus a prié. Aug. Quotquot enim poste crediderunt in eum, per verbum Apostolorum sine dubio crediderunt, et donec veniat, crediturt sunt… el per hos Evangelium ministratum est, el antequam Hum eorum, ut etinm nos crederemus, ad nos usque pervenit, scriberetur,… et ita vert à ubicumque est eius Ecclesia. — πιστευόντων au présent, parec que la prière se perpétue.
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Le but de l'apostolat ne sera pas de répandre des doctrines, dont chacun prendra ce qu'il voudra, ni d'obtenir des hommes l'adhésion aux mêmes vérités, sans rien de plus. Tous ces croyants doivent être unis, comme les disciples présents doivent l'être, d'une union semblable à celle qui unit le Fils au Père; bien plus ils doivent être unis au Pére et au Fils. La foi est le point où l’on s’unit, mais d'une union mystique de loute l'âme. Que si l’on prend dans son ensemble la doctrine de Jo., on dira volontiers avec Bauer : « Pour Jo. le chemin qui permet d'arriver à Dieu et de s’unir à lui, ce n’est pas l’extase comme pour Philon et les Néoplatoniciens, mais la foi, la garde de la parole divine et des commandements du Christ, l'usage des moyens accordés à la communauté pour dispenser la grâce, l'abandon à l'Esprit divin qui agit dans l'Église. » — Des trois ἵνα, le premier marque un premier but, l'union ad instar, comme au v. 41, le second marque un but plus élevé, l’union avec les personnes divines, la pénétration par l’union (I Jo. 1, 3). Le troisième ἵνα ne nous paraît pas indiquer un troisième but plus élevé — il ne saurait y en avoir — mais ou bien un autre but coordonné, Jésus priant pour la conversion du monde, ou bien un résultat, de façon que ce soit pour le monde un motif de crédibilité. Des deux manières Jésus considère cette unité comme un motif de crédibilité, et des deux manières il désire ce résullat. Ce n'est donc qu'une nuance. Leκόσμος est tout le monde; personne n’est exclu. Jésus n’a pas d'abord voulu prier pour le monde, qu'il envisageait comme hostile (9. 44) ou du moins hors de son but actuel, mais ici il figure comme cette masse flottante d'où sortiront . des croyants, bien plus il est invité à se transformer par la foi. Rien ne peut l’attirer davantage que l'unité des esprits et des cœurs en Dieu. Une pareille unité demande une cause divine : si c’est le fait de l'Église de Jésus-Christ, il est donc l’envoyé de Dieu. Déjà la charité des chrétiens entre eux touche Pinfidèle (x, 35); celui qui réfléchit se rend compte que Dieu seul peut en être le principe. — C'est restreindre arbitrairement l'invitation de Jésus que d'entendre parle monde : ceux du monde que le Père ἃ donnés à son Fils (Aug., Durand). — Nous supprimons ἕν (20 après ἡμῖν) avec BCD abce sak., d'autant que ce mot alourdit sans rien ajouter d’essentiel. — πιστεύῃ avec NBCW, qu'il croie habituellement, plutôt que par un acte de foi dans une circonstance donnée, πιστεύσῃ. 22 5.) Les deux versets ne forment qu'une même phrase, conçue exactement sur le plan de 20. 21, avec deux ἵνα de finalité dont le second complète le premier, et avec un troisième ἵνα qui marque plutôt une conséquence ou un but secondaire. Il y ἃ seulement cette différence que la première phrase était une simple prière, tandis qu'ici Jésus ἃ déjà posé le fait qui garantit qu'elle sera exaucée; l'on voit désormais qu'il est le chaînon entre le Père et les siens, ce qui rendra plus manifestes les sentiments du Père pour lui et pour eux.
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La δόξα est pour quelques-uns la puissance que Jésus ἃ manifestée, spécialement par des miracles (Ckrys. encore Zahn), don qu'il a transmis à ses Apôtres et à d’autres après eux, car αὐτοῖς se rapporte aux πάντες du v. 21 ὃ il s’agit toujours de tous ceux qui croiront en Jésus : on cite pour ce sens 1, 14; πὶ 11: v, 23; σι, 4; xu, 28; x, 31. — Mais si dans ces cas la puissance est manifestée sur la terre, ce qui est bien en effet le sens de la gloire, on peut aussi entendre la gloire johannique d’une vertu divine qui en réalité serait voilée aux hommes : si celle de Jésus était manifestée dans certaines circonstances, elle n'existait pas moins pour n'être pas perçue par le public (5). C'est donc plutôt quelque chose de la nature divine, que Jésus possède tout entière et qui, beaucoup mieux qu'un pouvoir gratuit, est par elle-même un principe d'unité : elle est nommée « gloire » parce que la nature divine est conçue par nous comme une lumière. Il semble que c'est préciser trop que de nommer l'adoption des enfants de Dieu, car les textes d’Eph. 1, 6. 12. 44 ne sont pas une explication de la même pensée : l'adoption y est plutôt à la louange de la gioire du Christ {contre Schanz, Durand, Till.). Autre précision exagérée - « par cette communion de vie divine qui ἃ son symbole et son aliment dans l'eucharistie » (Loisy, p. 449). — La fin poursuivie par ce don, l'unité à l'instar du Fils et du Père, comme au v. 21, maïs avec une formule plus courte.
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Au v. 21 l'union ad instar est complétée par l’union ἐν ἡμῖν. Le mode de cette union est indiqué ici : le Fils est dans les fidèles, il est dans le Père c’est donc par lui que les fidèles sont unis au Pére; non qu'ils passent de l’un à l'autre, mais parce qu'ils trouvent le Père dans le Fils; le second ἵνα ne vient qu'à ce moment, ce qui joint à sa finalité un caractère explicatif : une pareille union, terme de la prière, peut bien s'appeler une union consommée, et ceux qui y participent sont arrivés à l'unité parfaite. — L'effet produit sur le monde comme au v. 21, mais puisque cette fois le Fils sert de lien, le monde devra comprendre que l'amour du Père pour les fidèles est à l'instar de celui qu'il ἃ eu pour le Fils : l'envoi du Fils était un acte d'amour pour les hommes puisqu'il venait pour les sauver (mr, 16).
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Merveilleuse expression de la déférence du Verbe Incarné, qui cependant parle au Père avec assurance! Ceux dont il va parler lui ont été donnés par son Père. ὅ est probablement plus vague que οὖς (6) à dessein, pour embrasser tous les fidèles de l'avenir. C’est un don fait au Fils, mais enfin, puisqu'ils lui appartiennent désormais, il veut qu'ils soient avec lui. θέλω n'est pas simplemeat l'expression d’un désir, c’est une volonté. Ceux que le Père lui ἃ donnés, c'est-à-dire ceux qui ont cru en lui, qui lui appartiennent, il veut qu'ils soient avec lui là où il sera bientôt, lorsque le moment sera venu. On dirait que luimême y trouvera un contentement, et ce sera leur bonheur de voir sa gloire. Cette gloire n’est pas distinctement celle du Fils de Dieu incréé, car Dieu le Père ne l'a pas engendré parce qu'il l’aimait (raison théologique), et aussi parce que jamais dans le N. T. la gloire qui appartient au Fils par nature n'est représentée comme donnée par le Père (Schanz, citant Phil. 1, 6; Col. r, 45; ΤΙ Cor. veu, 9). Ce n'est pas non plus la gloire de l'humanité envisagée distinetement. C'est la gloire du Fils de Dieu incarné, qui rejaillit sur sa nature humaine, gloire que le Père a eue en vue et a résolu de lui donner quand il a décrété l’incarnation avant la création du monde. — Il peut paraître étrange que les disciples qui ont déjà recu la gloire du Fils (22) soient appelés ensuite à la voir comme une récompense suprême En réalité ces inégalités de style rendent très bien des réalités profendes. La gloire du Fils est communiquée par la grâce : elle rayonne dans l'éternité aux yeux de ceux qui l'ont conservée. Nous sentons bien avec Augustin que nous sommes réduits à des métaphores dont nous éprouvons douloureusement l'insuffisance : quae cum penetrare mens invalida, et minus quam illa sunt, pura, nequiverit ; non sine amoris gemitu et destderti lacrymis inde pellatur; et palienter ferat quamdiu fde mundatur, atque ut ἀπὸ habitare valeat, sanctis moribus praeparatur.
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Jésus redescend pour ainsi dire sur 18. terre, et envisage la situation présente. Ceci n'est plus proprement une demande, c'est plutôt une complaisance dans la contemplation de la justice de Dieu. Aussi est-il nommé : Père juste. Il se montrera juste envers le monde qui ne la pas connu, et envers les disciples présents qui ont reconnu qu'il avait envoyé son Fils. Il faut donc entendre [65 deux καί comme se répondant, et ἐγὼ δέ σε ἔγνων comme une parenthèse qui va de soi. Le monde, en refusant de reconnaitre Jésus comme envoyé de Dieu ἃ méconnu Dieu lui-même. Il est donc condamné; le Sauveur attristé (Chrys.) ne s'arrête pas à cette pensée pénible; il ne l'énonce même pas. Π oppose aussitôt la connaissance qu’il ἃ eue lui-même, et l'hommage que les disciples ont rendu au Père en croyant au Fils : δείκνυσιν ἐνταῦθα μηδένα εἰδότα Θεὸν ἀλλ᾽ ἢ μόνον τοὺς τὸν Υἱὸν ἐπεγνωχότας (Chrys.).
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De nouveau Jésus résume son œuvre (6) et en entrevoit le prolongement. Le premier καί est presque explicatif; le second a son sens ordinaire. γνωρίσω, après la Résurrection pour ce qui regarde les disciples présents, mais le Christ ne cessera plus de manifester son Père anprès des siens. - - Connaissant le Père et son amour pour le Fils, les disciples auront pour le Fils le même amour (Schan:), ou bien : la connaissance que les disciples ont du Père, c’est-à-dire leur foi, permet en quelque sorte au Père d'étendre à eux l'amour qu’il a eu (et qu'il a) pour son Fils. Quomodo autem dilectio qua dilexit Pater Filium, est δὲ in nobis, nisi quid membra eius sumus, et in illo diligimur, cum ipse diligitur totus, id est caput et corpus (Aug.)? De même Cyrille. Et en effet, c’est bien du Père que l’amour descend, mais 1] s’arrêle dans les disciples, il y est, comme une chose à eux, et il se porte vers le Fils comme celui du Père. C'est donc ce que voulait le Fils : que les siens soient aimés de son Père. Par là même il est aimé d'eux et en eux. Ce dernier mot nous apprend donc que notre unité avec le Fils et avec le Père est une union de charité. — Durand entend γνωρίσω de l'action du Fils par l'Esprit-Saint, qui serait désigné comme l'Amour substantiel qui unit le Fils à son Père. Pieuse exégèse qui ajoute beaucoup au texte. L'amour du Père est son amour pour le Fils incarné; c'est cet amour qui s'étend aux hommes comme un résultat de l'incarnation, et c'est Jésus qui vit en eux de {a sorte. ἢ semble que cela s'entende mieux de la vie de l'Église que de la gloire éternelle. Chapitres XVIHI-XIX. La Passion. C'est dans le récit de la Passion de Jésus que Jo. se rapproche le plus des synoptiques; il est moins complet, et cependant il ajoute certains traits. Ce n'est pas qu'il ait eu pour but de leur fournir des suppléments, mais « parce qu'il ἃ tracé un tableau des principaux aspects spirituels des faits, illustré d’après la plénitude d'une connaissance immédiate ». Weslcott, auquel nous empruntons ces mots, a désigné parmi les traits que Jo. a surtout mis en relief : 1) le caractère volontaire des souffrances du Christ (xvur, 4.8.11.36; xix, 28. 30; 2) l’accomplissement d'un plan divin vu, 2.9. 14; xix, 11.24.28); 3) la majesté du Christ dans ses souffrances (ΧΥΠῚ, 6.20 ss. 37; x1x, 41.26 5. 36 s.). Les points qui sont particuliers à Jo. seront signalés à l'occasion. La Passion se divise assez naturellement ainsi : 1° L'arrestation (xvir, 1-44); 2 La comparution chez Anne et chez Caïphe (&vin, 12-27), 30 Le jugement de Pilate (xviu, 28-xx, 46°); 4° Le supplice (ux, 46b-xIx, 42).
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ỷ. 1. HÆC LOCUTUS EST JESUS. JESUS ayant dit ces choses, leva les yeux au Ciel. Grotius croit que JESUS-CHRIST prononça cette prière, en passant vis-à-vis du Temple, comme il alloit au-delà du torrent de Cédron. D’autres veulent qu’il ait dit étant encore dans la chambre où il avoit soupé, à cause de ces paroles du Chapitre suivant, ỷ. 1. JESUS ayant dit ces choses, s’en alla avec ses Disciples au-delà du torrent de Cédron. L’Abbé Rupert croit que c’est la même prière qu’il fit dans le Jardin des Oliviers & qui est rapportée plus en abrégé par les autres Evangélistes. Nous sommes persuadez qu’il l’a dit en chemin, & avant qu’il eût passé le torrent de Cédron, & qu’il fut entré dans le Jardin.
PATER, VENIT HORA, CLARIFICA FILIUM TUUM. Mon Pere l’heure est venue, glorifiez vôtre Fils, afin que vôtre Fils vous glorifie. Le Sauveur dans la prière que nous allons voir, & par laquelle il conclut les discours qu’il a fait à ses Disciples, distingue trois parties. Dans la première, il demande au Pere qu’il le glorifie; c’est-à-dire, que les hommes puissent le reconnoître pour Dieu, & pour le vrai Messie, & Libérateur du genre humain. Dans la seconde, qu’il comble de graces ses Apôtres, qui lui ont été fidèles dès le commencement. La troisiéme, qu’il daigne éclairer, & sanctifier tous ceux qui dans la suite des siécles doivent croire en lui. ỷ. 20. 21. & suiv. Mon Pere glorifiez vôtre Fils : Que tous les peuples du monde lui rendent la gloire, & l’honneur qui lui font dûs; qu’ils le reconnoissent pour ce qu’il est; afin qu’à son tour vôtre Fils vous glorifie, par la conversion de tous les peuples qui vous rendront leurs hommages, & leur culte. Il vous formera autant de vrais adorateurs, qu’il aura de Disciples fidèles. Saint Chrysostome entend la glorification de JESUS-CHRIST de la passion; & saint Augustin, de la résurection. Comparez. Joan. XII. 23. 28. XIII. 32.
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ỷ. 2. SICUT DEDISTI EI POTESTATEM OMNIS CARNIS. Comme vous lui avez donné puissance sur tous les hommes, afin qu’il donne la vie éternelle à tous ceux que vous lui avez donnez. Le Pere a donné en héritage au Fils toutes les nations du monde sans exception; & le Fils est mort pour tous, sans distinction du Juif, ou de l’étranger. Autant qu’il est en lui, il veut sauver tous les hommes. Toutefois tous les hommes ne sont pas sauvez; & on peut dire qu’il n’y a que ceux que le Pere a donnez au Fils d’une manière speciale; il n’y a que ceux qu’il a attirez à lui, & à qui il a donné la grace de la vocation, celle de l’élection, de la justice, & de la persévérance. Mais tous ceux qui ne se sauvent pas, périssent par leur faute. JESUS-CHRIST a fait pour eux plus qu’il ne faut pour les rendre inexcusables.
17:3
ỷ. 3. HÆC EST AUTEM VITA ÆTERNA. Or la vie éternelle consiste à vous connoître. Le premier pas que l’homme fait pour obtenir la vie éternelle, c’est de connoître Dieu par les lumières de la foi. JESUS-CHRIST demande donc ici à son Pere qu’il accorde la vie éternelle à tous ceux qu’il lui a donné; qu’il leur donne la foi pour connoître sa Divinité, & celle du Fils: Ut cognoscant te Deum verum, & quem misisti Jesum Christum. La qualité de vrai Dieu ne tombe pas feulement sur le Pere comme le vouloient les Arriens; mais aussi sur le Fils, comme le montrent les Peres. Ou bien le mot de vrai Dieu est mis ici pour donner l’exclusion aux Idoles. Que tous les peuples du monde croyent que vous êtes le seul vrai Dieu avec JESUS-CHRIST vôtre Fils, & qu’hors de vous il n’y a point de Dieu; que l’Idole n’est rien. Quand on dit que la vie éternelle consiste à connoître Dieu, on ne l’entend pas d’une connoissance spéculative, & stérile; mais d’une connoissance de pratique accompagnée de charité, & de bonnes œuvres; sans quoi la foi est morte, & infructueuse.
17:4
ỷ. 4. EGO TE CLARIFICAVI SUPER TERRAM. Je vous ai glorifié sur la terre. J’ai exécuté vos ordres. Je vous ai procuré toute la gloire que j’ai pû par mon obéissance, & par ma prédication. J’ai achevé l’ouvrage dont vous m’avez chargé; ouvrage qui doit vous glorifier par toute la terre, puisque par la foi de tous les peuples, vous ferez connu, aimé, & adoré en esprit, & en vérité dans toutes les parties du monde. JESUS-CHRIST parle comme n’étant plus dans cette vie & comme ayant exécuté le grand ouvrage de nôtre rédemption ; parce que la fin de cette grande œuvre étoit toute proche. Dans ceci il parle comme homme.
17:5
ỷ. 5. ET NUNC CLARIFICA ME. Et vous, mon Pere, glorifiez-moi aussi de cette gloire que j’ai eûë en vous, avant que le monde fût. Puisque dans tous les momens de ma vie, j’ai travaillé à vous glorifier, & à exécuter vos volontez, mon Pere, exaucez-moi dans cette occasion, & procurez à mon humanité la gloire que j’ai eûë dans vous par ma Divinité dès le commencement, & de toute éternité. Que la gloire de la Divinité se répande sur mon humanité par ma Résurrection, par mon Ascension, & par la place que je dois occuper à vôtre droite au-dessus de toutes les créatures. C’est ainsi que les Peres l’ont entendu. Glorifiez-moi dans vous, dans le Ciel, comme je vous ai glorifié parmi les hommes sur la terre.
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ỷ. 6. MANIFESTAVI NOMEN TUUM HOMINIBUS. J’ai fait connoître vôtre nom aux hommes que vous m’avez donné, en les séparant du monde par leur vocation, & par leur élection. Tous les hommes ont été donné à JESUS-CHRIST, en ce qu’il les a racheté tous par le prix de son sang. Les Chrétiens lui ont été donné par leur vocation à la foi, par leur séparation des infidèles, & par la grace du baptême. Les Sains, & les prédéstinéz lui ont été accordéz par leur séparation des réprouvez, & par leur prédéstination à la gloire. Enfin les Apôtres lui ont été donnez par leur destination à l’Apostolat, & aux premieres Dignitez de l’Eglise. C’est principalement des Apôtres dont ce passage doit s’entendre, comme la suite le fait voir : Ils étoient à vous, & vous me les avez donnez, & ils ont gardé vôtre parole.
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ỷ. 7. NUNC COGNOVERUNT. Ils savent présentement que tout ce que vous m’avez donné; vient de vous. Je leur ai fait connoître que je ne leur enseignois rien qui ne vînt de vous; je leur ai souvent inculqué cette vérité, afin qu’ils vous en glorifient : ỷ. 8. Je leur ai donné les paroles que vous m’avez données; ils en ont profité, & ils croyent que je suis sorti de vous, & que c’est vous qui m’avez envoyé. Fidélité rare, & dont j’ai trouvé peu d’imitateurs parmi les Juifs, dont la plûpart ont méprisé les véritez que je leur ai prêchées, & qui n’ont point voulu me reconnoître pour vôtre Messie, & pour vôtre Fils. JESUS-CHRIST parle encore ici suivant son humanité.
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ỷ. 9. EGO PRO EIS ROGO; NON PRO MUNDO. C’est pour eux que je prie; je ne prie pas pour le monde. La prière que je vais vous faire, ô mon Pere, est toute pour eux, & non pas pour le monde. Ce n’est ni pour les Juifs incrédules, ni même pour les Gentils, qui doivent un jour croire en moi; je prierai pour eux ci-après, ỷ. 20. Je ne vous parle à présent que pour mes Apôtres; ils méritent mes premiers soins, parce qu’ils sont à vous, & que vous me les avez donnez. La plûpart prennent ces mots dans un sens absolu: Je prie pour eux; & non pas pour le monde, non pas que le Sauveur ait voulu borner le mérite de sa mort, & de sa prière aux seuls élus; on fait qu’il est mort pour tous, & qu’il a prié pour tous: mais l’application du mérite de son Sang, & de sa prière ne s’est point faite d’une manière efficace à ceux qui n’ont point été attirés par le Pere, & qui n’ont point persévéré jusqu’à la fin dans la Foi, & dans la pratique du bien. En ce sens il ne prie ni pour les réprouvés, qui n’ont jamais cru, ni pour ceux qui après avoir cru, ont manqué de fidélité, & n’ont pas reçu le don de la persévérance finale. Les réprouvés pour qui le Fils n’offre point au Pere cette prière efficace, peuvent être pendant un tems attachés au sep de la vigne, comme des branches vivantes, mais à la fin elles en feront retranchées, comme des branches mortes & stériles.
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ỷ. 10. QUIA TUI SUNT,... ET CLARIFICATUS SUM IN EIS. Ils sont à vous, & j’ai été glorifié en eux. Ils méritent que je m’employe pour eux auprès de vous; premièrement, parce qu’ils sont à vous, & à moi, puisque tout est commun entre vous & moi; & secondement, parce qu’ils m’ont glorifié, en exécutant mes volontez, & les vôtres. On a déjà pu remarquer que glorifier Dieu, dans le ftile de saint Jean, marque l’obéissance à ses ordonnances. Voyez ci-devant Chap. XII. 28. & ici ỷ. 4.
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ỷ. 11. ET JAM NON SUM IN MUNDO. Ez je ne suis plus dans le monde. Il parle comme s’il étoit déjà mort, parce qu’il devoit quitter les Apôtres dans fort peu de tems. Voici un nouveau motif qui m’oblige à vous prier pour eux; c’est que je fors du monde, & que je les y laisse exposez à tout ce que leurs ennemis, & les miens auront de malice, & de haine. Conservez-les afin qu’ils soient un comme nous. Ne permettez point qu’ils se désunissent, ni que leur charité soit altérée. Leur union ne peut jamais parvenir à la perfection de la nôtre: mais qu’elle se la propose pour modèle, qu’elle l’imite de plus près que faire se pourra; que leur union soit la plus intime qui se puisse rencontrer parmi les hommes; qu’ils ne soient qu’un cœur, qu’une âme; qu’une volonté: Ipsi in natura sua sint unum, sicut & nos in nostra unum sumus.
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ỷ. 12. CUM ESSEM CUM EIS, EGO SERVABAM EOS. Lorsque j’étois avec eux, je les conservoiso en vôtre nom. Ci-devant comme j’étois avec eux dans le monde, & que je les conservoiso, je ne vousai rien demandé pour eux, je prenois soin moi-même de les proteger, & de les soutenir. Aujourd’hui que je les quitte, je vous les recommande. Voici une conjoncture où leur foi sera exposée à une terrible épreuve. Je viens de la leur prédire, mais ils n’en connoissent pas tout le danger. Pere saint, conservez les unis entre eux, & ne permettez point que l’ennemi les disperse, & les fasse périr. Le Sauveur parle ici comme homme, lorsqu’il dit: Je les conservoiso en vôtre nom; car en qualité de Dieu, il les conservoît aussi lui-même avec le Pere en son nom, & par sa propre autorité.
QUOS DEDISTI MIHI, CUSTODIVI. J’ai conservé ceux que vous m’avez donné, & nul d’entre eux ne s’est perdu, hors l’enfant de perdiction; hors Judas le traître, qui s’est volontairement perdu par sa malice, & par l’abus qu’il a fait des secours qu’il pouvoit tirer de ma présence, de mes instructions, & de mes miracles, pour s’affermir dans la foi, & dans la charité, comme ont fait les autres Apôtres. Vous faviiez qu’il étoit réprouvé à la perdition, & au malheur éternel: mais il ne l’étoit que parce qu’il n’a pas voulu se sauver. Il pouvoit se convertir même après l’accomplissement de son crime, comme le remarquent saint Augustin, & saint Léon. Il n’est fils de perdition que parce qu’il a mérité d’être condamné à cause de son avarice, de sa perfidie, de son endurcissement, & de son désepoir. Plusieurs Manuscrits Grecs, & plusieurs Versions portent: Tandis que j’étois avec eux dans le monde, je les gardeois par vôtre nom, par lequel vous me les avez donné; je les ai gardez, & nul d’entre eux ne s’est perdu, &c. Le nom de Dieu se met souvent pour Dieu même. Je les ai gardez en vôtre nom, par vôtre secours, par vous-même, comme vous me les aviez donné en vôtre nom, & par vôtre nom; par vôtre choix, & vôtre bonté toute gratuite. UT IMPLEATUR SCRIPTURA. Afin que l’Ecriture fût accomplie. Afin que, ne marque pas la volonté de Dieu dans la perte de Judas; mais ce qui est arrivé à ce malheureux, en conformité, & non à cause des Prophéties. La trahison de Judas avoit été désignée d’une manière très-expresse dans celle d’Achitophel, & dans la révolte d’Absalon contre David. Saint Pierre lui applique aussi ce qui est dit dans le Psaume cviii. 8. & seq.
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ỷ. 13. UT HABEANT GAUDIUM MEUM IMPLETUM. Afin qu’ils ayent en eux-mêmes la plénitude de ma joye. Continuez de les protéger en mon absence, afin qu’ils ne soient pas accablés de douleur, & d’affliction, & qu’au contraire ils trouvent dans vôtre secours la joye, & la consolation qu’ils goûtotent en ma présence, & lorsque je vivois au milieu d’eux.
17:14
ỷ. 14. EGO DEDI EIS SERMONEM TUUM. Je leur ai donné vôtre parole, & le monde les a haïs. Je les ai instruits de vos volontez ; je leur ai expliqué vôtre parole ; ils l’ont reçûë, ils la croyent ; c’est ce qui leur a attiré la haine du monde ; elle me l’a attirée à moi-même. Que d’un côté leur fidélité, & de l’autre l’aversion des méchans, leur méritent vôtre faveur, & vos bonnes graces, puisqu’enfin c’est pour vous qu’ils sont exposez à la persécution. S’ils étoient du monde, le monde les aimeroit. Autrement : Je leur ai donné vôtre parole ; je les ai chargés du soin d’annoncer l’Evangile ; je leur ai confié le secret de vôtre volonté, & le mystere de vôtre alliance ; ce qui ne manquera pas de leur attier les persécutions, & la haine du monde.
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ỷ. 15. NON ROGO UT TOLLAS EOS DE MUNDO. Je ne vous prie pas de les ôter du monde ; mais de les garder du mal. Je ne vous demande pas qu’ils soient enlevés du monde, ni même qu’ils soient entièrement exemts de traverses, & de souffrances ; mais seulement que vous ne permettiez pas qu’ils y succombent. Ou bien : Je ne prie pas qu’ils soient tirez du milieu des méchans ; mais qu’ils ne se laissent point aller ni au découragement, ni à l’infidélité, ni à la corruption du monde; & enfin qu’ils ne soient point vaincus par le Démon auteur de tout mal : Us serves eos à malo.
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ỷ. 17. SANCTIFICA EOS IN VERITATE. Sanctifiez-les dans la vérité ; vôtre parole est la vérité même. Rien n’est plus saint, ni plus fort que la vérité. Elle est invincible, & toute-puissante. Si vous les sanctifiez, & les fouteñez par la vérité, pour vôtre parole, rien ne leur fera impossible, aucun péril ne les effrayera. Les Peres par la vérité en cet endroit, entendent le Saint Esprit. Sanctifiez-les, en les remplissant de l’Esprit de vérité, de vôtre Esprit, qui doit les combler de lumières, de graces, & de consolation. D’autres l’expliquent d’une manière qui paroît plus littérale : Sanctifiez-les, disposez-les à prêcher vôtre parole, à annoncer vos véritez. Dans le ftile des Hébreux, sanctifier se met souvent pour préparer, rendre capable, disposer à une action de Religion. Les versets 18. & 19. sont très-favorables à cette explication. D’autres plus simplement : Sanctifiez - les dans la vérité : Qu’ils soient véritablement saints, & purs, par la vérité de l’Evangile, par la certitude de vôtre parole, par la pratique de vos volontez, par l’infusion du Saint Esprit.
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ỷ. 18. SICUT TU ME MISISTI IN MUNDUM. Comme vous m’avez envoyé dans le monde, je les ai aussi envoyez dans le monde. Comme vous m’avez rempli de grace, & de vérité, en m’envoyant dans le monde, faites-en de même envers mes Apôtres, que j’envoye prêcher vôtre vérité, & vôtre Evangile. Sanctifiez - les par la vérité, comme vous m’avez sanctifié moi-même. C’est-là la vraie préparation pour le ministère évangélique, d’être solidement fondé dans vôtre vérité. Les Prêtres de la Loi de Moyse se purifient par des sacrifices, & par des lotions d’eau pure : Pour moi, je vais me purifier par mon propre Sang : Per proprium Sanguinem introivit in Sancta ; afin de mériter à mes Apôtres une autre forte de sainteté : Je les sanctifierai dans la vérité. Je la leur ai enseignée ; je leur en ai inspiré l’amour, & l’estime ; ils l’ont dans le cœur. Avec cela, ils peuvent aller prêcher par tout ; il ne leur faut pas d’autre disposition que celle-là : ỷ. 15. Je me sanctifie pour eux, afin qu’ils soient sanctifiez dans la vérité. Je vous demande pour eux seulement vôtre protection, & vôtre secours.
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ỷ. 20. NON PRO EIS ROGO TANTUM. Je ne prie pas pour eux seulement, mais encore pour ceux qui doivent croire en moi. C’est la troisième partie de la prière du Sauveur. Après avoir prié pour les Apôtres, il prie ici pour tous ceux qui dans toute la suite des siécles, devoient croire en lui. Et que demande-t-il pour eux ? Le plus grand de tous les biens, qui est l’union, la paix, la charité. ỷ. 21. Qu’ils soient unis ensemble, comme vous, mon Pere, vous êtes en moi, & moi en vous. Cette prière du Sauveur fut exaucée dans toute son étenduë dans les premiers fidèles, qui n’avoient tous qu’un cœur, & qu’une ame ; elle s’exécute encore dans l’Eglise Catholique, où les fidèles sont réunis dans une entière conformité de sentimens dans les choses qui sont décidées dans l’Eglise ; enfin on voit parmi les fidèles cette union de cœur, & d’esprit dans un degré de perfection plus, ou moins grand, selon qu’ils sont eux-mêmes plus saints, & plus parfaits. JESUS-CHRIST propose l’union où il est avec son Pere, comme le modèle de celle des Chrétiens entre eux ; c’est-à-dire, la plus intime, la plus parfaite, & la plus grande union que l’homme soit capable de concevoir. C’est ainsi que dans un autre endroit il nous recommande d’être parfaits, comme nôtre Pere Céleste est parfait.
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ỷ. 21. UT CREDAT MUNDUS QUIA TU ME MISISTI. Afin que le monde croye que vous m’avez envoyé. Afin que ceux qui ne croyent pas encore, voyant la parfaite union de mes Disciples, & des premiers fidèles entr’eux, soient engagés embrasser la foi, & à rendre témoignage à ma mission, & à ma Divinité. L’union a toujours été le vrai caractère de l’Eglise ; & si Dieu permet quelquefois qu’il s’élève au milieu d’elle des différences, & des schismes, c’est pour séparer l’ivraye du bon grain, & pour rendre l’union des membres sains plus parfaite, par le retranchement des membres corrompus, & dangereux. La paix n’est qu’affermie plus solidement, lorsque les ennemis de la paix sont chassez.
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ỷ. 22. EGO CLARITATEM QUAM DEDISTI MIHI, DEDI EIS. Je leur ai donné la gloire que vous m’avez donnée, Je leur ai communiqué le pouvoir de faire des miracles, comme vous me l’avez donné ; afin que pour vôtre gloire, & pour l’accroissement de la foi, ils fassent dans le monde les mêmes miracles, & encore de plus grands que moi ; & cela afin qu’ils demeurent dans l’union, & dans la charité, comme nous y sommes : Ut sint unum, sicut & nos unum sumus. Mais cette explication, quoi qu’affeze suivie, ne nous contente pas, qu’elle supposé que le Sauveur parle ici des Apôtres; au lieu qu’il parle de tous ceux qui doivent croire en lui jusqu’à la fin des siécles, ainsi qu’il le dit aux versets 20. 21. Voici donc comme nous l’entendons: J’ai communiqué à tous ceux qui doivent croire en moi, la gloire que vous m’avez donnée; c’est-à-dire, la qualité glorieuse de fils de Dieu; & je la leur ai communiquée, afin qu’étant tous les fils adoptifs du Pere; ils demeurent unis entre eux, comme les enfans de la même famille, par les liens de la charité, & de l’union la plus intime, comme nous femmes unis entre nous. D’autres l’entendent de l’union que les Fidèles ont avec JESUS-CHRIST, par la participation du Sacrement de l’Eucharistie, où ils deviennent un avec celui dont ils mangent la Chair, & dont ils boivent le Sang. Mais l’explication qui fond de cette gloire sur la qualité de fils adoptifs du Pere, est la plus naturelle.
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ỷ. 23. EGO IN EIS, ET TU IN ME. Je suis en eux, & vous en moi, afin qu’ils soient conformez en l’unité. Je leur offre pour modèle de leur union, celle qui est entre vous, & moi; afin que la leur soit la plus parfaite, & la plus intime que l’on puisse concevoir. A ces marques, le monde connoîtra que vous m’avez envoyé. On remarquera dans cette union le caractère de la vraie piété, & de la vraie Religion. On avouëra que je suis le Messie, & le Libérateur du genre humain. On jugera que vous les avez aimez, comme vous m’avez aimé. On dira: Voilà le peuple choisi, la race sainte, le Sacerdoce Royal, la nation bien-aimée. Les peuples admireront leur belle union, & louëront celui qui en est l’auteur.
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ỷ. 24. PATER, QUOS DEDISTI MIHI. Mon Pere, je désire que là où je suis, ceux que vous m’avez donnez, y soient aussi avec moi. Après vous avoir demandé pour mes fidèles tout ce qui leur est le plus nécessaire en ce monde, je vous supplie, mon Pere, de leur accorder dans le Ciel une félicité, & une gloire éternelle. JESUS-CHRIST ne demande pas pour eux sans doute le même degré de gloire dont il jouït; mais seulement qu’ils soient dans le Ciel, comme il y est lui-même. Le Sauveur parle ici comme homme. Il se considère comme étant déjà assis à la droite du Pere, comme il le fut après son Ascension. Il avoit déjà promis dans une autre circonstance ce bonheur à ses Disciples: Que celui qui me sert, me suive; & là où je serai, mon serviteur y sera aussi. C’est dans le Ciel où ils verront la gloire que vous m’avez donnée; parce que vous m’avez aimé avant la création du monde. C’est-là où ils jouïront de la gloire que vous leur avez préparée, & que je leur ai méritée par mon Sang. Voir, contempler, signifient ici jouïr, posséder.
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ỷ. 25. PATER JUSTE, MUNDUS TE NON COGNOVIT. Pere juste, le monde ne vous a point connu: mais moi je vous ai connu; & ceux-ci ont connu que vous m’avez envoyé. La gloire que je vous demande pour les miens, n’est point pour le monde; il s’en est rendu indigne par son incrédulité, & son infidélité. Il n’apas voulu vous connoître, ni écouter vos véritez, ni obéir à vos ordres. Pour moi, Pere juste, je vous ai connu, je vous ai obéï, & vous m’avez comblé d’une gloire au-dessus de toute gloire. J’espére que vous récompenserez aussi ceux qui mont reçû comme votre Fils; & vôtre Messie, à proportion de leur foi, & de leur fidélité à observer vos préceptes.
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ỷ. 26. ET NOTUM FECI EIS NOMEN TUUM. Je leur ai fait connoître vôtre nom, & je le leur ferai connoître encore. Le nom de Dieu, est Dieu même. JESUS-CHRIST a fait connoître le nom de Dieu son Pere aux Juifs, pendant tout le tems qu’il a prêché sur la terre; il étoit dans la disposition de le leur faire connoître encore après sa Résurrection, par la bouche de ses Apôtres: mais il n’y en eut qu’un petit nombre qui crut. C’est pour ceux-là que le Sauveur prie ici. Il demande que l’amour dont son Pere l’a aimé, soit dans eux. Aimez-les, mon Pere, comme vous m’avez aimé; afin qu’étant unis à moi par la foi, & par la charité, je sois moi-même en eux par ma grace. C’est ainsi que JESUS-CHRIST finit la prière qu’il fit pour son Eglise.
17:3
… «Questa è poi la vita eterna, che conoscano te solo Dio vero e quel che tu hai mandato Gesù Cristo» (Io. 17, 3). Onde la gloria celeste
… Il nome composto Ἰησοῦς Χριστός ricorre solo 4 volte nei Vangeli (Mt. 1, 1; Mc. 1, 1; Io. 1, 17; 17, 3), è raro altrove (Act. 3, 6; 4, 10; 9, 34; Apoc. 1, 1, 2, 3), mentre è frequentissimo nelle epistole di Paolo e di Pietro.
… talenti, ibid., 25, 14; Lc. 19, 12) in vista di ottenere l'unica cosa che importi: la salvezza dell'anima, la vita eterna (parabola del tesoro nascosto e della perla preziosa, Mt. 13, 44). La vita eterna, la beatitudine consiste nella contemplazione (Io. 17, 3), ma non nella contemplazione filosofica, che può essere esercitata da pochi uomini in questo mondo, sibbene in una contemplazione che avrà luogo oltre questa vita e che sarà data …
… « occupat in terris sapiens, sed vivit in astris » cf. H. Diehl, Inscriptiones Christ. latinae veteres (Berlino 1925-31, n. 3433). Nel Nuovo Testamento si deve tener presente quanto si legge nel Vangelo di s. Giovanni: conoscere Dio significa vivere (Io. 17, 3); la sua dottrina è donum Dei (4, 10); è acqua viva zampillante nella vita eterna (4, 14). Nel Martyrium Polycarpi (17) G. C. è chiamato βασιλεὺς καὶ διδάσκαλος. …
17:4
… Per questo la S. Scrittura insiste sulla necessità, specialmente nella vita spirituale, della c. (Eccli. 2, 16; 27, 12; Ps. 17, 38; Mt. 10, 22; Io. 4, 34; 17, 4; I Cor. 9, 24; 15, 58; II Io. 8, 9, ecc.); che poi, in fondo, si riduce alla massima del buon senso popolare: «chi la dura la vince».
Tutte queste opinioni, oltre che artificiose, sono arbitrarie e contraddette dal testo e dal contesto del Vangelo, dove ἐντολῆ significa precetto in senso proprio, il cui valore assoluto è confermato da Gesù mandato del Padre (Io. 10, 18; 14, 31; 17, 4). D'altra parte tali opinioni non risolvono la questione della l. di G. C. di fronte ai precetti della legge naturale, che sono veri e inderogabili.
17:5
« Adesso glorifica me tu, Padre, presso di te, con la gloria che ebbi presso di te prima che fosse il mondo » (Io. 17, 5) ed altrove: « Mi hai amato prima della c. del mondo » (Io. 15, 25).
… La Passione di G. fu interpretata da G. stesso come la necessaria morte del grano di frumento, che caduto in terra porta molto frutto (Io. 12, 24); come la sua suprema glorificazione (insieme con la Risurrezione) da parte del Padre (ibid. 13, 31-32; 17, 5; cf. 7, 39); come l'ora dei nemici e il potere delle tenebre (Lc. 22, 53); come un dare la vita in redenzione per molti (Mt. 20, 28); come un adempimento di profezie, necessario perché …
… Giovanni e in s. Paolo la divinità di Gesù Cristo è più che evidente: Gesù è il Verbo, che è Dio fin dall'eternità (Io. 1, 1 sgg.); è l'Unigenito del Padre (ibid. 1, 18), esistente da prima di Abramo (ibid. 8, 58), anzi da prima che il mondo fosse fatto (ibid. 17, 5). Il Padre ha mandato il Figlio a salvare il mondo (ibid. 3, 16; Gal. 4, 4); Gesù è il Figlio proprio di Dio (Rom. 8, 32; 18; ibid. 9, 5), immagine del Dio invisibile, primogenito …
17:6
a) Contributo del Capo. — Cristo Redentore ha soddisfatto per tutti i peccati nostri con una soddisfazione condegna, sovrabbondante e infinita; ci meriti la giustificazione e tutti i doni soprannaturali; ha pregato (Io. 17, 6-26) e continua a pregare per noi (Rom. 8, 34; Hebr. 7, 25; I Io. 2, 1); lasciò alla Chiesa, da lui istituita, quali mezzi di santità e di salute eterna: la vera fede, il sacrificio, …
… L'ampiezza di questo oggetto è indicata chiaramente nei termini stessi che garantiscono l'i.: nel suo ambito stanno « ogni verità » rivelata agli Apostoli dallo Spirito Santo (Io. 14, 26; 16, 13), « tutta la predicazione » di Gesù (Mt. 28, 20), « le parole di Gesù venute dal Padre » (Io. 17, 6-8), « il Vangelo del Regno » (Mt. 24, 14; 26, 13). Logicamente vi è compresa l'i. nella condanna dell'eresia (v.), che si oppone contraddittoriamente alla Verità rivelata. …
sommo sacerdote tra Dio e gli uomini (Hebr. 4, 14-15, 10), esercitò durante la sua vita terrena l'i. d'impetrazione (Lc. 22, 31 sg.; 23, 34; Io. 17, 6-26) e di perfetta soddisfazione dei peccati di tutto il genere umano mediante il sacrificio del suo sangue (Hebr. 9, 11-28; Rom. 3, 25 sg.; Eph. 1, 7), divenendo così l'universale Redentore. …
17:9
… Descrive l'età messianica, in cui le persecuzioni e tribolazioni danno occasione alla «testimonianza» fedele sull'esempio di Gesù (1, 5), finché ai tribunali umani subentrerà il giudizio di Dio (cf. Io. 3, 14-21; 5, 20-29; 8, 34-36; 15, 18-27; 16, 16-33; 17, 9-23).
La m. suppone un impegno personale per vincere il mondo condannato da Gesù Cristo (Io. 17, 9-16) e costituito dalle « concupiscenze degli occhi e della carne, dalla superbia della vita » (I Io. 2, 16), radicate in ogni uomo. …
… L'intero «mondo» (in senso peggiorativo: Io. 1, 10; 7, 7; 15, 18; 16, 20; 17, 9-16; I Io. 2, 16; 5, 19; Mt. 18, 7; Gal. 6, 14) è sottoposto a S. per l'estremo acuirsi del dilemma ontologico-etico (Dio o il nulla, la vita o la morte, la santità o l'iniquità) tendente …
17:11
… Questa speciale provvidenza è tanto maggiore quanto più lunga sarà la perseveranza del giusto nel bene (v. anche in questo senso il Concilio Tridentino: Denz-U, 832, e diversi passi della S. Scrittura, p. es., Phil. 1, 3-6; I Cor. 10, 12 sg.; Jo. 17, 11-16; Eph. 6, 10-18; Hebr. 10, 32 sg.; I Pt. 5, 8 sg.; la domanda del Pater: « non ci indurre in tentazione »).
17:12
Negli elenchi degli Apostoli G. è sempre nominato ultimo, con la nota infamante di « il traditore » (Mt. 10, 4; Mc. 3, 19; Lc. 6, 16). Gesù conosceva sin dall'inizio « chi fosse il traditore » (Io. 6, 6) e lo indicò con i titoli: « un diavolo » e « figlio di perdizione » (Io. 17, 12). Ma non si deve ritenere che G. fin da principio avesse brame perverse o che fosse un intruso nel collegio apostolico; fu eletto da Gesù assieme agli altri: doveva avere capacità …
… Ci sono, tuttavia, anime che per loro colpa si perdono: anime, che talora sono state assai vicine al Salvatore, come il « figlio della perdizione » (Io. 17, 12) e ciò non avviene senza una permissione di Dio, in vista di un bene superiore. …
… riconoscono la potenza di Gesù, Messia inviato da Dio per distruggere le opere di S. e dei suoi (Mc. 1, 24, 34; 3, 11-15, 23-27; 6, 7; I Io. 3, 8; cf. Act. 16, 16-18), per affrancare i suoi discepoli dal mondo di S. ed introdurli nel Regno di Dio (Io. 15, 19; 17, 12, 14). La salvezza consiste nell'essere liberato dal dominio di S. (Act. 26, 18). Chè ogni male, fisico e morale, è sotto il controllo di S. La donna che «aveva uno spirito d'infermità …
17:14
… potenze (al ēbōnōn), i dominatori di questo mondo di tenebre, gli spiriti della malvagità (che volano) nell'atmosfera inferiore (ἐν τοῖς ἐσονρανίοις)» (Eph. 6, 12; cf. Rom. 8, 38; I Cor. 15, 24), i quali governano quanti non appartengono a Dio (Io. 15, 19; 17, 14; I Io. 4, 4-5). Reggitore di questo mondo, S. non ha nulla in Gesù, che non è del mondo (Io. 8, 23; 12, 31; 14, 30; 16, 11; 17, 14-16); S. non può nuocere ai figli di Dio (I Io. 5, …
17:16
… Satana, capo (ὁ ἄρχων) di questo mondo (Io. 12, 31; 14, 30; 16, 11), tale si manifesta già quando tenta Gesù (Mt. 4, 8-10; Lc. 4, 6-13) nel vano tentativo di assoggettarsi anche lui, l'unico in cui « non ha nulla » (Io. 14, 30; 17, 16). È addirittura « il dio di questo mondo » (II Cor. 4, 4), mondo sottratto al vero Dio suo creatore, divenuto preda della corruzione e della morte. …
17:17
rola è verità » (Io. 17, 17); « La grazia e la verità sono venute mediante Gesù Cristo » (ibid. 5, 17). Da Gesù Cristo scaturisce, mediante la gerarchia e il ministero sacerdotale, il « perfezionamento dei santi …
17:18
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… fondamentale per la qualifica di a. Ciò è chiaramente dimostrato da molti testi della S. Scrittura: così in Mc. 3, 13-14 è detto che Gesù «salito su un monte chiamò a sé quei che volle... e ne scelse dodici per averli con sé e mandarli a predicare»; in Io. 17, 18, il Signore rivolto al Padre dice: «Come tu hai mandato me nel mondo, così io li ho mandati nel mondo»; lo stesso in Io. 20, 21, dove Gesù dice agli a.: «Come il Padre ha mandato me, …
… (I Thess. 2, 14). E, non essendo possibile che questa Chiesa insegni una dottrina diversa da quella che ha avuto ordine e carisma d'insegnare per mandato e indefettibile assistenza divina (Mt. 28, 18-20; Mc. 16, 15-16; Io. 14, 16 sgg.; 15, 26; 17, 18-20; I Cor. 1, 17; II Cor. 5, 20; I Tim. 3, 14 sgg.), ogni uomo deve a questa pienamente aderire (Mc. 16, 16; Rom. 1, 5; II Cor. 10, 4; I Io. 2, 24), né mai dare ascolto …
MISSIONE CANONICA (MISSIO CANONICA)
Dalle parole di Gesù riferite in Io. 17, 18; 20, 21 e da quelle di s. Paolo in II Cor. 5, 20 deriva tutta
… Sicut misit me Pater et ego mitto vos» (Io. 20, 21; 17, 18), inviandoli ad insegnare e battezzare tutte le genti. …
17:19
diveniamo « templi di Dio » (Io. 14, 23; I Cor. 3, 16; II Cor. 6, 16), viventi e fruttificati per la stessa vitalità che deriva dal Cristo, come il tralcio vive e fruttifica per la linfa che riceve dalla vite (Io. 15, 5; 17, 19).
17:20
… Apostoli (6-19) la conservazione nella fede in ciò che del Padre è stato manifestato da G. e in G. (ἐν τῷ ὀνάριστῷ σου) che siano uno, che siano santificati, essi per cui G. si offre vittima (senso di ἀγιάζω, «santifico»); finalmente per i futuri discepoli (Io. 17, 20-26), che siano uno, e siano dove è G.
17:21
… La φιλία si trasfigura in φιλαδελφία (II Pt. 1, 7), alla scuola di Gesù (Io. 13, 34; 17, 21), e fiorisce nella ἀγάπη (v. CARITÀ). …
CIRCUMINSESSIONE (CIRCUMINSESSIO, CIRCUMINCESSIO)
… Pater est totus in Filio, totus in Spiritu Sancto; Filius totus est in Patre, totus in Spiritu Sancto; Spiritus Sanctus totus est in Patre, totus in Filio » (Denz-U, 704). Questa verità, rivelata esplicitamente nella S. Scrittura (Io. 10, 38; 14, 11; 17, 21; I Cor. 2, 10-11) e attestata universalmente dalla tradizione, è basata sull'unità numerica dell'essenza divina e suppone la distinzione reale delle persone tra di loro, non-
… 16) ci descrivono il regno fondato dal Cristo, regno predetto dai profeti (cf. Is. 9, 6, 7; Dan. 2, 44; 7, 14), a cui tutti gli uomini debbono appartenere, dove la solidarietà è cementata dalla carità, implorata da Gesù nella sua preghiera sacerdotale (Io. 17, 21-24), estesa, nella primavera della Chiesa, fino alla comunione dei beni materiali (Act. 4, 32-37). Ma l'agiografo, che più d'ogni altro ha posto in rilievo la solidarietà, è s. Paolo. …
… Nella cosiddetta orazione sacerdotale, alla vigilia della Passione, Gesù, alzati gli occhi al cielo, disse: « Che siano tutti una sola cosa, come tu sei in me, o Padre, e io in te; che siano anch'essi una sola cosa in noi » (Io. 17, 21). Gesù, Figlio di Dio, formando una sola cosa con il Padre (Io. 10, 30), diventa, mediante l'Umanità sua, il legame divino che ci collega al Padre.
… Theol., 2ᵃ-2ᵃᵉ, q. 184, a. 1). Tale è l'insegnamento del Cristo (Mt. 22, 35; Mc. 12, 31), il quale disse che dalla carità soprannaturale si riconosceranno i suoi veri discepoli (Io. 17, 21). La carità ha infatti il primato nella vita spirituale (I Cor. 12, 31; I Tim. 1, 5), è vincolo di perfezione (Col. 3, 14), pienezza della legge (Rom. 13, 8-10) ed ogni altra …
… sulla croce e sarà annientato (Col. 2, 15; II Cor. 10, 5). Dio schiacerà il «serpente antico» (Gen. 3, 15) sotto i piedi dei fedeli (Rom. 16, 22). Il mondo di S. combatte ora Gesù e i suoi, ma Gesù alla fine vincerà e conquisterà il mondo (Io. 16, 33; 17, 21, 23); «il capo di questo mondo» è già sin d'ora condannato e «gettato fuori» con la Crocifissione (Io. 12, 31; 16, 11);
… La forza centripeta ed unitiva «per eccellenza» l'ha insegnata Gesù nella preghiera sacerdotale: «Che siano tutti una sola cosa, come tu sei in me, o Padre, e io in te, che siano anche essi una sola cosa in noi» (Io. 17,21).
17:23
… L'amore che egli riceve dal Padre prima della creazione del mondo si comunicherà ad essi (Io. 17, 26). Anzi il mistero più recondito della vita di Dio, l'essere il Padre nel Figlio, è la causa della vita di G. nei fedeli: «io in essi, e tu in me» (ibid. 17, 23).
17:26
… Il Paradiso significa appunto il godimento definitivo della comunione con la Divina Trinità per mezzo di Gesù Cristo, il vero «pane della vita» (Io. 6, 48), che farà partecipe di quell'amore che il Padre ha per lui (Io. 17, 26) il suo corpo mistico, la sua Chiesa, che da militante e purgante (v. PURGATORIO) si è fatta trionfante. …
… L'amore che egli riceve dal Padre prima della creazione del mondo si comunicherà ad essi (Io. 17, 26). Anzi il mistero più recondito della vita di Dio, l'essere il Padre nel Figlio, è la causa della vita di G. nei fedeli: «io in essi, e tu in me» (ibid. 17, 23).
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), trascrizione EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Pubblico dominio.