Great and Holy Friday

Let us give our mind's best attention, and, with the Lord's help, seek after God. The language of the divine hymn is: "Seek God and your soul shall live." Let us search for that which needs to be discovered, and into that which has been discovered. He whom we need to discover is concealed, in order to be sought after; and when found, is infinite, in order still to be the object of our search. Hence it is elsewhere said, "Seek His face evermore." For He satisfies the seeker to the utmost of his capacity; and makes the finder still more capable, that he may seek to be filled anew, according to the growth of his ability to receive. Therefore it was not said, "Seek His face evermore," in the same sense as of certain others, who are "always learning, and never coming to a knowledge of the truth;" but rather as the preacher saith, "When a man hath finished, then he beginneth;" till we reach that life where we shall be so filled, that our natures shall attain their utmost capacity, because we shall have arrived at perfection, and no longer be aiming at more.

What is it, then, that the Lord says, after that Judas went out, to do quickly what he purposed doing, namely, betraying the Lord? What says the day when the night had gone out? What says the Redeemer when the seller had departed? "Now," He says, "is the Son of man glorified." Why "now"? It was not, was it, merely that His betrayer was gone out, and that those were at hand who were to seize and slay Him? Is it thus that He "is now glorified," to wit, that His deeper humiliation is approaching; that over Him are impending both bonds, and judgment, and condemnation, and mocking, and crucifixion, and death? Is this glorification, or rather humiliation? Even when He was working miracles, does not this very John say of Him, "The Spirit was not yet given, because that Jesus was not yet glorified"? Even then, therefore, when He was raising the dead, He was not yet glorified; and is He glorified now, when drawing near in His own person unto death? He was not yet glorified when acting as God, and is He glorified in going to suffer as man? It would be strange if it were this that God, the great Master, signified and taught in such words.

I get here a sight of something that prefigures a great reality. Judas went out, and Jesus is glorified; the son of perdition went out, and the Son of man is glorified. He it was that had gone out, on whose account it had been said to them all, "And ye are clean, but not all." When, therefore, the unclean one departed, all that remained were clean, and continued with their Cleanser. Something like this will it be when this world shall have been conquered by Christ, and shall have passed away, and there shall be no one that is unclean remaining among His people; when, the tares having been separated from the wheat, the righteous shall shine forth as the sun in the kingdom of their Father. The Lord, foreseeing such a future as this, and in testimony that such was signified now in the separation of the tares, as it were, by the departure of Judas, and the remaining behind of the wheat in the persons of the holy apostles, said, "Now is the Son of man glorified:" as if He had said, See, so will it be in that day of my glorification yet to come, when none of the wicked shall be present, and none of the good shall be wanting.

(Tr. lxiii. 2) Or thus: The unclean went out: the clean remained with their cleanser. Thus will it be when the tares are separated from the wheat; The righteous shall shine forth as the sun in the kingdom of their Father. (Matt. 13:43) Our Lord, foreseeing this, said, when Judas went out, as if the tares were now separated, and He left alone with the wheat, the holy Apostles, Now is the Son of man glorified; as if to say, Behold what will take place at My glorifying, at winch none of the wicked shall be present, none of the righteous shall perish. He does not say, Now is the glorifying of the Son of man signified; but, Now is the Son of man glorified; as it is not that rock signified Christ, but, That Rock was Christ. (1 Cor. 10:4) Scripture often speaks of the things signifying, as if they were the things signified.

When therefore he had gone out. After the perversity of Judas in going astray has been shown, the weakness of the disciples in following the Lord is shown. And this is the fourth part of the chapter, and he does this in this order. For first, the future passion of Christ is foretold; second, the imperfection of the disciples; third, the instruction of the imperfect; fourth, the presumption of Peter is checked. Therefore there is first predicted Christ's future passion and through the passion his glorification, which was hastening, as the betrayer hastened. On account of which he says: When therefore he had gone out, namely Judas, to accomplish what he had conceived: Jesus said: Now is the Son of man glorified. Now he says on account of the impending passion, by whose merit he was to be exalted; Philippians 2: "He humbled himself, wherefore God also exalted him." And God is glorified in him, because through Christ he became known to all; below in chapter 17: "Father, I have manifested your name to the men whom you gave me out of the world."

Question. It is asked concerning what he says first: Now the Son of man is glorified: because in the passion and betrayal of Judas he is rather said to be diminished than glorified. Augustine responds that this is said in sign, because at the departure of Judas only the good remained: and then the future glory was signified, in which God will be only with the good. Otherwise it can be said that he says this according to merit: because in the passion he merited to be glorified, and insofar as was in him he glorified the Lord.

In the words, "Now is the Son of Man honoured, and God is honoured in Him," we have first the glory of the Son of Man, then the glory of God in the Son of Man. So there is first signified the glory of the body, which it borrows from its association with the divine nature: and then follows the promotion to a fuller glory derived from an addition to the glory of the body. "If God hath been honoured in Him, God hath honoured Him in Himself, and straightway hath God honoured Him." God has glorified Him in Himself, because He has already been glorified in Him. "God was glorified in Him:" this refers to the glory of the body, for by this glory is expressed in a human body the glory of God, in the glory of the Son of Man is seen the divine glory. "God was glorified in Him, and therefore hath God glorified Him in Himself:" that is, by His promotion to the Godhead, whose glory was increased in Him, God has glorified Him in Himself. Already before this He was reigning in the glory which springs from the divine glory: from henceforth, however, He is Himself to pass into the divine glory. "God hath glorified Him in Himself:" that is, in that nature by which God is what He is. "That God may be all in all:" that His whole being, leaving behind the Dispensation by which He is man, may be eternally transformed into divinity. Nor is the time of this hidden from us: "And God hath glorified Him in Himself, and straightway hath He glorified Him." At the moment when Judas arose to betray Him, He signified as present the glory which He would obtain after His Passion through the Resurrection, but assigned to the future the glory with which God would glorify Him with Himself. The glory of God is seen in Him in the power of the Resurrection, but He Himself, out of the Dispensation of subjection, will be taken eternally into the glory of God, that is, into God, the all in all.

(xi. de. Trin. c. 42) That God is glorified in Him, refers to the glory of the body, which glory is the glory of God, in that the body borrows its glory from its association with the Divine nature. Because God is glorified in Him, therefore He will glorify Him in Himself, in that He who reigns in the glory arising from the glory of God, He forthwith passes over into God's glorya, leaving the dispensation of His manhood, wholly to abide in God. Nor is He silent as to the time: And shall straightway glorify Him. This referring to the glory of His resurrection which was immediately to follow His passion, which He mentions as present, because Judas had now gone out to betray Him; whereas that God would glorify Him in Himself, He reserves for the future. The glory of God was shown in Him by the miracle of the resurrection; but He will abide in the glory of God when He has left the dispensation of subjection. The sense of these first words, Now is the Son of man glorified, is not doubtful: it is the glory of the flesh which is meant, not that of the Word. But what means the next, And God is glorified in Him? The Son of man is not another Person from the Son of God, for, the Word was made flesh. (John 1:14) How is God glorified in this Son of man, who is the Son of God? The next clause helps us; If God is glorified in Him, God also will glorify Him in Himself. A man is not glorified in himself, nor, on the other hand, does God who is glorified in man, because He receives glory, cease to be God. So the words, God is glorified in Him, either mean that Christ is glorified in the flesh, or that God is glorified in Christ. If God means Christ, it is Christ who is glorified in the flesh; if the Father, then it is the Sacrament of unity, the Father glorified in the Son. Again, God glorifies in Himself God glorified in the Son of man. This overthrows the impious doctrine that Christ is not very God, in verity of nature. For how can that which God glorifies in Himself be out of Himself? He whom the Father glorifies must be confessed to be in His glory, and He who is glorified in the glory of the Father, must be understood to be in the same case with the Father.

(Hom. lxxii. 2.) i. e. by Himself, not by any other. And shall straightway glorify Him, i. e. not at any distant time, but immediately, while He is yet on the very cross shall His glory appear. For the sun was darkened, rocks were rent, and many bodies of those that slept arose. In this way He restores the drooping spirits of His disciples, and persuades them, instead of sorrowing, to rejoice.

After the glory of his miracles and his transfiguration, the next glorifying of the Son of man began when Judas went out with Satan, who had entered into him.… Because it is not possible that the Christ is glorified if the Father is not glorified in him, the statement "and God is glorified in him" is added to the words "now is the Son of man glorified." But the glory that resulted from Jesus' death for the human race did not belong to the only-begotten Word, which by nature does not die, nor to wisdom and truth, nor to any of the other titles that are said to belong to the divine aspects in Jesus. They belonged to the man who was also the Son of man born of the seed of David according to the flesh. … Now I think God highly exalted this [Son of] man when he became obedient "unto death, even the death of a cross." For the Word in the beginning with God, God the Word, was not capable of being highly exalted. But the high exaltation of the Son of man that occurred when he glorified God in his own death consisted in the fact that he was no longer different from the Word but was the same with him … so that the humanity of Jesus became one with the Word when he who "did not consider equality with God as something to be grasped" was highly exalted. The Word, however, remained in his own grandeur or was even restored to it when he was again with God, God the Word being man. But Jesus glorified God in death, and "when he had despoiled the principalities and powers, he exposed them confidently, having triumphed in the cross." "He also "made peace through the blood of his cross, whether they are things in earth or things in heaven." … For in all these the Son of man was glorified, and God was glorified in him. Now since he who is glorified is glorified by someone, you will ask who this is.

The noun glory is not used with reference to an indifferent entity in the way some of the Greeks take it, where they define glory to be approval by the multitude. It is clear that the noun is used of something over and above this from the following words in Exodus. "And the tabernacle was filled with the glory of the Lord." … "And when [Moses] descended from the mountain [he] also did not know that the appearance of his facial skin had been glorified while he spoke with him." …So far as the literal sense is concerned, there was a divine epiphany in the tabernacle and in the temple, which were destroyed, and in the face of Moses when he had conversed with the divine nature. But in a higher and more spiritual sense we are glorified, when with the eye of the understanding we penetrate into the things of God. For the mind, when it ascends above material things and spiritually sees God, is deified. The visible glory on the face of Moses is a figure of this spiritual glory. For it was his mind that was deified by its contemplation of God.

But there is no comparison between the excellent glory of Christ and the knowledge of Moses whereby the face of his soul was glorified.… For the whole of the Father's glory shines on the Son, who is the brightness of his glory and the express image of his person. Yes, and from the light of this whole glory there go forth particular glories throughout the whole rational creation, though none can take in the whole of the divine glory except the Son.…But only insofar as the Son was known to the world, so far was he glorified. And as yet he was not fully known. But afterward the Father spread the knowledge of him over the whole world, and then the Son of man was glorified in those who knew him. And of this glory he has made all who know him partakers, as the apostle said, "We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory," that is, from his glory we receive glory. When he was approaching then that dispensation by which he was to become known to the world and to be glorified in the glory of those who glorified him, he says, "Now is the Son of man glorified." And because "no one knows the Father but the Son, and he to whomever the Son will reveal him," and the Son by the dispensation was about to reveal the Father, this is why he said, "And God is glorified in him."

But the matters in this passage might be understood even more clearly as follows. Just as the name of God is blasphemed among the Gentiles because of some, so, because of the saints whose good works are seen very distinctly before people, the name of the Father who is in heaven is glorified. In whom, then, was it glorified more than in Jesus, since he committed no sin, nor was deceit found in his mouth, nor did he know sin? And since he is such as this, therefore, the Son is glorified, and God is glorified in him. But if God is glorified in him, the Father presents something to him in return that is greater than what the Son of man has done. For the glory of the Son of man, when the Father glorifies him, far exceeds the Father's glory when he [the Father] is glorified in the Son, since it is only fitting that the greater should return the greater glory.

It was the Son of God who was in the Son of man that was betrayed, as the Scripture says afterward, "Now the Son of man has been glorified, and God has been glorified in him." Who is here meant by God? Certainly not the Father, but the Word of the Father who was in the Son of man—that is, in the flesh in which Jesus had been already glorified by the divine power and word. "And God," he says, "will also glorify him in himself." In other words, the Father shall glorify the Son because [the Father] has [the Son] within himself. And even though the Son is prostrated to the earth and put to death, [the Father] would soon glorify [the Son] by his resurrection and make him conqueror over death.

Since the thoughts of the disciples had fallen, the Lord raises them up, saying "now the Son of Man is glorified." He persuades them not to grieve, but rather to rejoice. For the sufferings and the bestowing of honor upon people through dishonor constitute His glory. And in another way: He was glorified through the miracles that occurred at the Cross, namely: when the sun was darkened, the stones were split, the veil was torn, and all the other signs took place.

After Judas left to bring about our Lord's death, Jesus mentions that he himself will be leaving for glory. First, to console them, he mentions the glory to which he is going; secondly, he foretells his leaving (v 33).

The glory to which he is going is the glorification and exaltation of Christ insofar as he is the Son of man. When he had gone out, that is Judas, Jesus said, to his disciples, Now is the Son of man glorified, and in him God is glorified. The word used was actually "clarified" and not "glorified." But both words mean the same thing. To be clarified, (to be made bright or splendorous, to be displayed and made known) is the same as to be glorified, for glory is a kind of splendor. According to Ambrose, someone has glory when he is known with clarity and praised. And so exegetes translate the Greek word "clarify" as "glorify," and vice versa.

We can understand this statement in four ways, by referring it to the four kinds of glory which Christ had: the glory of the cross; the glory of his judicial power; the glory of his resurrection; and the glory of being known by the faith of the people. Scripture attributes this fourfold glory to Christ.

First, then, Christ was glorified by being lifted up on the cross. Even Paul said that his own glory was in the cross: "But far be it from me to glory except in the cross of our Lord Jesus Christ" (Gal 6:14). This is the glory Chrysostom has in mind in his explanation of the text. In this explanation our Lord mentions four things about the glory of the cross: the glory itself; the fruit of this glory; the author of the glory; and the time of the glory.

As to the first, the very glory of the cross, he says, Now is the Son of man glorified. Note that when something is beginning, it seems in a way to already exist. Now when Judas went out to bring back the soldiers, this seems to be the beginning of Christ's passion, the passion by which he was to be glorified. This is why he says, now is the Son of man glorified, that is, the passion by which he will be glorified is now beginning. Indeed, Christ was glorified by the passion of the cross because by it he conquered the enemies of death and the devil: "that through death he might destroy him who has the power of death" (Heb 2:14). Again, he acquired glory because by his cross he joined heaven and earth: "to reconcile to himself all things, whether on earth or in heaven, making peace by the blood of his cross" (Col 1:20). Further, he was glorified by his cross because by it he acquired all kingship. One version of Psalm 95 (v 9) says: "Say to the nations that the Lord has reigned from his cross." Again, Christ was glorified by the cross because he accomplished many miracles on it: the curtain of the temple was split, an earthquake occurred, rocks were split and the sun was darkened, and many saints arose, as Matthew (27:51) states. So with his passion drawing near, these are the reasons why our Lord said, now is the Son of man glorified. It is like saying: now my passion is beginning, the passion which is my glory.

The fruit of this glory is that God is glorified by it. So he says, and in him God is glorified, that is, in the glorified Son of man. For the glory of the passion leads to the glory of God. If God was glorified by the death of Peter - "This he said to show by what death he was to glorify God" (21:19) - he was much more glorified by the death of Christ.

The author of this glory is not an angel or a human being, but God himself. He says, if God is glorified in him, that is, if his glory is so great that God is glorified by it, he does not need to be glorified by another. But God will also glorify him in himself, that is, through himself: "Father, glorify me" (17:5).

The time for this glory is fast approaching, because God will glorify him at once, that is, he will give him the glory of the cross. "For the cross, although it is foolish to the Gentiles and to those who are lost, yet to us who believe, it is the very great wisdom of God and the power of God" (1 Cor 1:18).

The second glory of Christ is the glory of his judicial power: "And then they will see the Son of man coming in clouds with great power and glory" (Mk 13:26). This is the glory about which Augustine speaks. In reference to this, he does four things here: first, he mentions the glory of the judicial power of Christ; secondly, he shows the merit from which he acquired it; thirdly, he expounds on this; fourthly, he shows the source of Christ's glory. As to the first, he says, Now is the Son of man glorified. We should note that in Sacred Scripture, one thing is not explicitly said to signify another, and the word for the signifying thing is also used for the thing signified. For example, we do not read that "The rock signified Christ"; rather, it says, "And the Rock was Christ" (1 Cor 10:4). In the departure of Judas away from the apostles we have a kind of image of the future judgment, when the wicked will be separated from the good, and Christ will put the sheep on his right and the goats on his left (Mt 25:33). Since this departure of Judas signified the future judgment, right after this our Lord began to speak of the glory of his judicial power, saying, Now is the Son of man glorified; that is, this departure or separation represents the glory which the Son of man will have in the judgment, where none of the good will perish and none of the evil will be with them. He does not say: "Now is the glorification of the Son of man signified," but rather, Now is the Son of man glorified, in keeping with the above-mentioned custom of Scripture.

Now the merit of this glorification is that God would be glorified in him. For God is glorified by those who seek to do his will, and not their own. Christ was like this: "For I have come down from heaven not to do my own will, but the will of him who sent me" (6:38). And this is why in him God is glorified. He amplifies on this when he says, if God is glorified in him, that is, if, by doing the will of God, he glorifies God, then rightly God will also glorify him in himself, so that the human nature assumed by the eternal Word will be given an eternal glory. Thus, in himself, that is, in his own glory: "Therefore God has highly exalted him and bestowed on him the name which is above every name" (Phil 2:9). Therefore the glorification by which God is glorified in Christ is the merit in virtue of which Christ as man is glorified in himself, that is, in the glory of God. This will occur when his human nature, its weakness having been laid down by the death of the cross, receives the glory of immortality at the resurrection. So the resurrection itself was the source from which this glory began. Accordingly he says, and will glorify him at once, at the resurrection, which will quickly come: "I will arise in the morning early" (Ps 108:2): and also, "You will not let your Holy One see corruption" (Ps 16:10).

The third glory of Christ is the glory of his resurrection, about which we read, "We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life" (Rom 6:4). It is in terms of this glory that Hilary explains this passage, and Augustine also in part.

From this aspect, Christ first foretells this glory of his, saying, Now is the Son of man glorified. Here he is speaking of the future as if it has already happened, because what we think will quickly happen we regard as good as done. Now the glory of the resurrection was very near, and so he says, Now is the Son of man glorified, as if his body, by its union with the divine nature, had in a way acquired the glory of the divinity.

Secondly, he mentions the cause of this glory quite subtly. As he said, in the resurrection the humanity of Christ was glorified because of its union with the divine nature; and there was one person, that of the Word. For we read: "You will not leave my soul in Sheol; you will not let your holy one," who is the holiest of all, "see corruption" (Ps 16:10). Such glory is also due to this human being, Christ, in so far as he is God. We too will have the glory of the resurrection to the extent that we share in the divinity: "He who raised Jesus Christ from the dead will give life to your mortal bodies also through his Spirit which dwells in you" (Rom 8:11). So he says that the Son of man, that is, Christ considered in his human nature, is glorified, by his resurrection. And who will glorify him? He says, God will also glorify him in himself, so that this human being, Christ, who reigns in the glory which is from the glory of God, may himself pass into the glory of God, that is, might entirely abide in God, as though deified by the way his human nature is possessed. It is like saying: A lamp is bright because a fire is burning brightly within it. That which sends the rays of brightness into the human nature of Christ is God; and thus the human nature of Christ is glorified by the glory of his divinity, and the human nature of Christ is brought into the glory of his divinity, not by having its nature changed, but by a sharing of glory in so far as this human being, Christ, is adored as God: "Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow" (Phil 2:9). So he says, if God is glorified in him, that is, if it is true that the glory of his divinity overflows to the glory of his humanity, subsequently God will also glorify him in himself, give him a share of his own glory by assuming him into that glory: "Every tongue should confess that the Lord Jesus is in the glory of the Father" (Phil 2:11).

Thus, Christ has a twofold glory. One is in his human nature, but is derived from his divinity. The other is the glory of his divinity, into which his human nature is in a way taken up. But each glory is different. The first-mentioned glory had a beginning in time. For this reason he speaks of it as past, saying, and in him God is, or has been, glorified, on the day of the resurrection. The other glory is eternal, because from eternity the Word of God is God. And the human nature of Christ, assumed into this glory, will be glorified forever. And so he speaks of this as in the future: and will glorify him at once, that is, he will always establish him in that glory forever.

The fourth glory of Christ is the glory of being known by the faith of the people. Origen has this kind of glory in mind in his exposition. According to him, glory means one thing in ordinary speech, and another thing in Scripture. In ordinary speech, glory is the praise given by a number of people, or the clear knowledge of someone accompanied by praise, as Ambrose says. While in Scripture, glory indicates that a divine sign or mark is upon one. We read in Exodus (40:34) that "The glory of the Lord appeared over the tabernacle," that is, a divine sign rested over it. The same happened to the face of Moses, when it was glorified. Just as glory, in the physical sense, indicates that a divine sign rests upon one, so, in the spiritual sense, that intellect is said to be glorified when it is so deified and so transcends all material things that it is raised to a knowledge of God. It is by this that we are made sharers of glory: "And we all, with unveiled face, beholding the glory of the Lord, are being changed into his likeness from one degree of glory to another" (2 Cor 3:18). Therefore, if anyone who knows God is glorified and made a sharer of glory, it is clear that Christ, who knows God most perfectly, since he is the brightness of the entire divine glory (Heb 1:30), and able to receive the splendor of the entire divine glory, if, I say, this is so, then Christ is most perfectly glorified. And all who know God owe this to Christ.

But men did not yet realize that Christ was so glorified by this most perfect knowledge and participation in the divinity. And so, although he was glorified in himself, he was not yet glorified in the knowledge of men. He began to have his glory at his passion and resurrection, when men began to recognize his power and divinity. Our Lord, speaking here of this glory, says, Now is the Son of man glorified, that is, now, in his human nature, he is receiving glory in the knowledge of men because of his approaching passion. And in him God, the Father, is glorified. For the Son not only reveals himself, but the Father as well: "I have manifested thy name" (17:6). Consequently, not only is the Son glorified, but the Father also: "No one knows the Father except the Son and any one to whom the Son chooses to reveal him" (Mt 11:27). He says, in him, because one who sees the Son also sees the Father (14:9).

It is characteristic of one who is greater to return what is greater. And thus he adds, if God is glorified in him, that is, if the glory of God the Father somehow increases because of the glory of the Son of man, because the Father becomes better known, God will also glorify him in himself, that is, make it known that Christ Jesus is in his glory. This will not be delayed for he will glorify him at once.

But after saying, "Now is the Son of man glorified," He added, "and God is glorified in Him." For this is itself the glorifying of the Son of man, that God should be glorified in Him. For if He is not glorified in Himself, but God in Him, then it is He whom God glorifies in Himself. And just as if to give them this explanation, He further adds: "If God is glorified in Him, God shall also glorify Him in Himself." That is, "If God is glorified in Him," because He came not to do His own will, but the will of Him that sent Him; "and God shall glorify Him in Himself," in such wise that the human nature, in which He is the Son of man, and which was so assumed by the eternal Word, should also be endowed with an eternal immortality. "And," He says, "He shall straightway glorify Him;" predicting, to wit, by such an asseveration, His own resurrection in the immediate future, and not, as it were, ours in the end of the world. For it is this very glorification of which the evangelist had previously said, as I mentioned a little ago, that on this account the Spirit was not yet in their case given in that new way, in which He was yet to be given after the resurrection to those who believed, because that Jesus was not yet glorified: that is, mortality was not yet clothed with immortality, and temporal weakness transformed into eternal strength.

But the glorifying of the Son of man, is the glorifying of God in Him; as He adds, And God is glorified in Him, which He proceeds to explain; If God is glorified in Him—for He came not to do His own will, but the will of Him that sent Him—God shall also glorify Him in Himself, so that the human nature which was assumed by the eternal Word, shall also be endowed with eternity. And shall straightway glorify Him. He predicts His own resurrection, which was to follow immediately, not at the end of the world, like ours. Thus it is; Now is the Son of man glorified; the now referring not to His approaching Passion, but the resurrection which was immediately to follow it: as if that which was so very soon to be, had already taken place.

And if God is glorified in him, in the passion through the great manifestation of power — because his death and passion were greatly to the glory of God, as is said of Peter below in the last chapter: "Signifying by what death he would glorify God." And God will glorify him in himself, through the glory of the resurrection; and immediately he will glorify him, because his resurrection could not be delayed; whence in the Psalm: "You will not give your Holy One to see corruption." And he means to say that Christ was soon to be glorified by the Father through the resurrection, because to manifest the Father's glory he himself had to endure the passion. Whence the weakness of Christ as man glorified God; and therefore the power of God raised Christ from the dead and glorified him.

The traitor departs to minister to the stratagems of the devil. And now Christ begins His discourse; teaching us thereby, as in a figure, that the things which are fitted only for true disciples are not to be uttered in the hearing of all men. For it is not meet to give that which is holy unto the dogs, as Christ Himself says, nor even to allow pearls to be insulted by the feet of swine. The very same lesson that He had thus given them before in the form of a parable He now endeavours to teach them at a time requiring its practice, and calling for a more distinct explanation of it. So then, after the departure of the traitor and his hasty withdrawal from the house, Christ now, as at the fitting moment, unfolds the mysteries to His true disciples, saying: Now is the Son of Man glorified; and by this He is pointing to His sufferings as Saviour, as being already at the doors, and after but a brief while to come upon Him. He says, however, that "the Son of Man" is glorified, meaning none other than Himself; not implying a separation in Himself, as some have thought, for the Christ is one only Son both before and after His incarnation, as well after He became man like unto us as before He had become man. But we must now inquire what manner of glorification that is to which He now specially alludes; for some perhaps may say: Was He not surely glorified before this, by the mighty wonders which He wrought? Surely, when with a single word He rebuked the angry rage of the sea and checked the violence of the fierce winds, then He was worshipped by those that were in the boat, and heard them say: Of a truth Thou art the Son of God. Again, when He had bidden Lazarus at Bethany return once more to life, the marvellous deed was noised abroad, even so much that as He went up to Jerusalem at the time of the feast all the people together with their babes came forth to meet Him, and joined in the strain of wondrous praise addressed to Him, saying: Blessed is He that cometh in the name of the Lord. Nay, more, there was a time when He brake five loaves and two small fishes, and satisfied therewith the hunger of the multitude who had come together unto Him, amounting to five thousand men, besides babes and women. And to some the wonder then wrought seemed so magnificent that, astonished at the greatness of the achievement, they sought even to proclaim Him king; for this the Evangelist himself has testified to us. And there would be no difficulty in extending our argument at length by enumerating many other deeds wherein Christ's glory was manifested no less highly than in those we have just mentioned. How then, after all, does it happen that He Who had been glorified long before speaks of Himself as glorified at this particular time? Truly He had been glorified in other ways, and had won for Himself most distinctly a reputation for possessing Divine authority: still the perfect consummation of His glory and the fulness of His fame were summed up in the facts of His suffering for the life of the world and opening by His own resurrection the gate through which all may rise. For if we examine as well as we may the real character of the mystery of His work, we shall see that He died, not merely for Himself, nor even especially for His own sake; but that it was on behalf of humanity that He suffered and carried out both the suffering in itself and the resurrection that followed. For in that He died according to the flesh, He offered up His own life as an equivalent for the life of all; and by rendering perfect satisfaction for all, He fulfilled in Himself to the uttermost the force of that ancient curse. And in that He has risen again from the dead to a life imperishable and unceasing, in Himself He raises the whole of nature. For having died once for all, thenceforward, as it is written, He dieth no more; death no more hath dominion over Him. For the death that He died, He died unto sin once: but the life that He liveth, He liveth unto God. This also will for Christ's sake be true even in our own case. For we shall rise, no more subject to death, but endowed with endless life; even though there will be hereafter a great diversity of lot among those that rise----I mean as regards their glory and the recompence which each shall receive as due to his works. Christ therefore, after becoming obedient to God the Father even unto death, yea, the death of the cross, according to the saying of Paul, was once again highly exalted, receiving the name which is above every name. For He Who was believed to be a mere man was glorified very much beyond that, by being acknowledged as in very truth really God and the Son of God; not being promoted to a new dignity in possessing the Divine nature, but rather returning with His flesh to the full enjoyment of that very glory which was equally His before He took flesh. For this reason then we shall reckon that He was now glorified, although there never was a time when He was not Lord of glory. For in Christ we do not find one of His God-befitting attributes appearing as a new thing, but all appear as having naturally belonged to Him as God, even before the time when He is said to have emptied Himself. But still, when the form of a servant had been assumed, forasmuch as He raised Himself to those conditions again, even after He became man, He is conceived of as being "glorified," and is said to have "received" [the exalted name]. With Christ therefore in His glorification, God the Father also is greatly glorified. And He is glorified in the Son; not as receiving from His Offspring any addition of glory, for of no such addition does the Divine and ineffable nature stand ever in need; but because it is made known of what a Son He is the Father. For even as it is a pride and a glory to the Son to have such a Being for His Father, likewise also methinks it is a pride and a glory even to the Father to have born from Himself so glorious a Son. Therefore Christ says this: And God is glorified in Him; and God shall glorify Him in Himself, and straightway shall He glorify Him: for at the same time the Father is glorified on account of the Son, and straightway glorifies the Son in return. For to Both, for the sake of Both, the ascription of glory extends.

But in order that we may bring down the application of the passage to our own level, and so make it a source of edification to our hearers, we will add this to what has been said. If in ourselves we glorify God, we may expect that we shall be glorified by Him. For, As I live, saith the Lord, them that honour Me I will honour, and they shall not be lightly esteemed. And God is glorified by us and in us, when, casting away the defilement of sin, we adorn our lives in all the beauty of good works. For thus it is that we live to His glory.

The meaning of his opening words can hardly be disputed when he says, "Now is the Son of man glorified." He was saying that all the glory that [the Son of man] obtains is not for the Word but for his flesh.… What, then, is the meaning of what follows … when he says that "God is glorified in him," that is, in the Son of man? Tell me, then, is the Son of man the same as the Son of God? And since the Son of man is not one entity and the Son of God another—but he who is the Son of God is himself also the Son of man—who, pray tell, is the God who is glorified in this Son of man who is also the Son of God?… The third clause helps us with this when he adds, "If God is glorified in him, God has also glorified him in himself." … Now, a man is not glorified in himself, nor, on the other hand, does God, who is glorified in the man, cease being God just because he receives glory.… "God is glorified in him" must certainly be referring either to Christ, who is glorified in the flesh, or to the Father, who is glorified in Christ. If it is Christ, Christ is clearly God who is glorified in the flesh. If it is the Father, we are face to face with the mystery of the unity, since the Father is glorified in the Son.… But when we consider that God glorifies in himself God who is glorified in the Son of man, by what loophole, pray tell, can your profane doctrine escape from the confession that Christ is very God according to the truth of his nature?… The Father glorifies him, not with a glory from without but in himself. By taking him back into that glory that belongs to himself and that [the Son] had with him before, the Father glorifies [the Son] with himself and in himself.

The time is near when the Son of man who was assumed will be glorified in a laudable way and in which, above all, God will be revealed before everybody through the things that happen to him. The events that happened at the time of the crucifixion, when the earth shook, the light of the sun was obscured, the darkness covered the earth, the sepulchers opened and the rocks were broken, showed how great was already—and how great would have been—the magnificence of the one who had been crucified. And, at the same time, they were the reason why people admired God who made the Son of man worthy of such an honor. "If God has been glorified in him, God will also glorify him in himself and will glorify him at once." Evidently, he says, God is glorified by those things that are happening in him as much as he also glorifies him. It cannot happen that he appears to be admirable because of him if the things that happened to him were not great. And they, he says, had already been given to him.

What does it mean that God will glorify the Son "in Himself"? It means that He will glorify Him through Himself, not through another, not through angels and archangels, not through another power, but through Himself, for He did all things for the glory of the Son. "Soon He will glorify Him," that is, He will not delay, but will glorify Him on the very cross, then after three days will raise Him, and after forty days will send down upon the disciples the grace of the Spirit. Let us also consider the purpose of these words. "Now the Son of Man is glorified," that is, I who teach and perform miracles; and the glory did not stop with Me, but ascended to God and the Father. And since My glory becomes the glory of the Father, do not grieve. For the Father will again glorify Me, so that He too may be glorified. For I do not claim glory for Myself, and does it not ascend to Him? Yes, the glory is common to Us. Therefore He will again glorify Me, and will not delay, but soon, when I shall endure dishonorable sufferings, when, apparently, I shall be taken from among the living through death, then He will honor Me all the more, then through the resurrection He will glorify Me.

It becomes us, dearly beloved, to keep in view the orderly connection of our Lord's words. For after having previously said, but subsequently to Judas' departure, and his separation from even the outward communion of the saints, "Now is the Son of man glorified, and God is glorified in Him;"-whether He said so as pointing to His future kingdom, when the wicked shall be separated from the good, or that His resurrection was then to take place, that is, was not to be delayed, like ours, till the end of the world;-and having then added, "If God is glorified in Him, God shall also glorify Him in Himself, and shall straightway glorify Him," whereby without any ambiguity He testified to the immediate fulfillment of His own resurrection; He proceeded to say, "Little children, yet a little while I am with you." To keep them, therefore, from thinking that God was to glorify Him in such a way that He would never again be joined with them in earthly intercourse, He said, "Yet a little while I am with you:" as if He had said, Straightway indeed I shall be glorified in my resurrection; and yet I am not straightway to ascend into heaven, but "yet a little while I am with you." For, as we find it written in the Acts of the Apostles, He spent forty days with them after His resurrection, going in and out, and eating and drinking: not indeed that He had any experience of hunger and thirst, but even by such evidences confirmed the reality of His flesh, which no longer needed, but still possessed the power, to eat and to drink. Was it, then, these forty days He had in view when He said, "Yet a little while I am with you," or something else? For it may also be understood in this way: "Yet a little while I am with you;" still, like you, I also am in this state of fleshly infirmity, that is, till He should die and rise again: for after He rose again He was with them, as has been said, for forty days in the full manifestation of His bodily presence; but He was no longer with them in the fellowship of human infirmity.

There is also another form of His divine presence unknown to mortal senses, of which He likewise says, "Lo, I am with you alway, even to the end of the world." This, at least, is not the same as "yet a little while I am with you;" for it is not a little while until the end of the world. Or if even this is so (for time flies, and a thousand years are in God's sight as one day, or as a watch in the night,) yet we cannot believe that He intended any such meaning on this occasion, especially as He went on to say, "Ye shall seek me, and as I said unto the Jews, Whither I go, ye cannot come." That is to say, after this little while that I am with you, "ye shall seek me, and whither I go, ye cannot come." Is it after the end of the world that, whither He goes, they will not be able to come? 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"? It was not then of that presence of His with His own which He is maintaining with them till the end of the world that He now spake, when He said, "Yet a little while I am with you;" but either of that state of mortal infirmity in which He dwelt with them till His passion, or of that bodily presence which He was to maintain with them up till His ascension.

That no one, however, may deem that sense inconsistent with the true one, in which we say that the Lord may have meant the communion of mortal flesh which He held with the disciples till His passion, when He said, "Yet a little while I am with you;" let those words also of His after His resurrection, as found in another evangelist, be taken into consideration, when He said, "These are the words which I spake unto you, while I was yet with you:" as if then He was no longer with them, even at the very time that they were standing by, seeing, touching, and talking with Him. What does He mean, then, by saying, "while I was yet with you," but, while I was yet in that state of mortal flesh wherein ye still remain? For then, indeed, He had been raised again in the same flesh; but He was no longer associated with them in the same mortality.

"Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so say I to you now." That is, ye cannot come now. But when He said so to the Jews, He did not add the "now." The former, therefore, were not able at that time to come where He was going, but they were so afterwards; because He says so a little afterwards in the plainest terms to the Apostle Peter. For, on the latter inquiring, "Lord, whither goest Thou?" He replied to him, "Whither I go thou canst not follow me now; but thou shalt follow me afterwards." But what it means is not to be carelessly passed over. For whither was it that the disciples could not then follow the Lord, but were able afterwards? If we say, to death, what time can be discovered when any one of the sons of men will find it impossible to die; since such, in this perishable body, is the lot of man, that therein life is not a whit easier than death? They were not, therefore, at that time less able to follow the Lord to death, but they were less able to follow Him to the life which is deathless. For thither it was the Lord was going, that, rising from the dead, He should die no more, and death should no more have dominion over Him. For as the Lord was about to die for righteousness' sake, how could they have followed Him now, who were as yet unripe for the ordeal of martyrdom? Or, with the Lord about to enter the fleshly immortality, how could they have followed Him now, when, even though ready to die, they would have no resurrection till the end of the world? Or, on the point of going, as the Lord was, to the bosom of the Father, and that without any forsaking of them, just as He had never quitted that bosom in coming to them, how could they have followed Him now, since no one can enter on that state of felicity but he that is made perfect in love? And to show them, therefore, how it is that they may attain the fitness to proceed, where He was going before them, He says, "A new commandment I give unto you, that ye love one another."

After He had said, And shall straightway glorify Him, that they might not think that God was going to glorify Him in such a way, as that He would no longer have any converse with them on earth, He says, Little children, yet a little while I am with you: as if He said, I shall indeed straightway be glorified by My resurrection, but I shall not straightway ascend to heaven. For we read in the Acts of the Apostles, that He was with them forty days after His resurrection. These forty days are what He means by, A little while I am with you.

(Tr. lxiv. 1) It may be understood too thus: I am as yet in this frail flesh, even as ye are, until I die and rise again. He was with them after His resurrection, by bodily presence, not by participation of human frailty. These are the words which I spake unto you, while I was yet with you, (Luke 24:44) He says to His disciples after His resurrection; meaning, while I was in mortal flesh, as ye are. He was in the same flesh then with them, but not subject to the same mortality. But there is another Divine Presence unknown to mortal senses, of which He saith, Lo, I am with you alway, even unto the end of the world. (Mat. 28:20) This is not the presence meant by, A little while I am with you; for it is not a little while to the end of the world: or even if it is a little while, because that in the eye of God, a thousand years are as one day, yet what follows shows that it is not what our Lord is here alluding to; for He adds, Whither I go ye cannot follow Me now. At the end of the world they were to follow Him, whither He went; as He saith below; Father, I will that they be with Me, where I am. (c. 17:24)

(Tr. lxiv. 4) Or He means that they were not yet fit to follow Him to death for righteousness' sake. For how could they, when they were not ripe for martyrdom? Or how could they follow our Lord to immortality, they who were to die, and not to rise again till the end of the world? Or how could they follow Him to the bosom of the Father, when none could partake of that felicity, but they whose love was perfected? When He told the Jews this, He did not add now. But the disciples, though they could not follow Him then, would be able to do so afterwards, and therefore He addsc, So now I say to you.

Little children, yet a little while, etc. Here the second point is touched upon, namely the imperfection of the disciples in following Christ; therefore he calls them little children, that is, weak in faith, because firm faith makes sons, but weak faith makes little children. Or he calls them little children out of the tenderness of love, as Priscian says that diminutives are sometimes used out of familiarity and love, as Sergiolus. Therefore he reveals their imperfection when he adds: Yet a little while I am with you, through bodily presence; and as I said to the Jews — above in chapters 7 and 8 — you shall seek me; where I go, you cannot come; and to you I say now: because you cannot bear the difficulty of the passion. Therefore they could not, because they had not received power from on high; therefore it is said to them in the last chapter of Luke: "Sit in the city until you are clothed with power from on high"; because without the strength of power it is not possible to stand in battle.

Question. It is asked concerning what he says: Where I go, you cannot come. To the contrary: Above in the twelfth chapter it was said: He who serves me, let him follow me: therefore he was exhorting them to the impossible. Likewise, Peter says in the second chapter of the First Canonical Epistle: Christ suffered for us, leaving you an example, that you might follow his steps: therefore an example was given to all. How then does he say: You cannot come? It must be said to this that just as to be able to believe is said in two ways: in one way, insofar as it denotes possibility, and thus it belongs to nature; in another way, insofar as it denotes active power, and thus it belongs to grace; so also to be able to imitate the passion: because the imperfect ability is in us, but the complete power comes through the power of the Holy Spirit, with which the Apostles were not yet clothed. But against this is the fact that with the least charity one can resist any temptation whatsoever: therefore if the Apostles had the least charity, then they were able. To this it is answered according to a twofold opinion. Some say that from the least charity, yet not while it remains the least, because it is increased: and according to these the solution is as before, that they could not do so through what they had. According to another opinion I respond: with the least charity one can, but not easily, indeed with great difficulty; and therefore few resist.

In this way the Lord in the Gospels spurs on His disciples, urging them to attend to Him, hastening as He was to the Father; rendering His hearers more eager by the intimation that after a little He was to depart, and showing them that it was requisite that they should take more unsparing advantage of the truth than ever before, as the Word was to ascend to heaven. Again, therefore, He calls them children; for He says, "Children, a little while I am with you."

Ye shall seek Me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say unto you.

Not altogether without pain to His own disciples will the departure be, He says; it will be the departure of Himself. In the first place they will languish in grief on account of it, and will find the weight of bitterness produced by it to be intolerable. For beyond all question they will thirst once more to be with Him, and long to live with Him for ever; just as also the inspired Paul, preferring the being with Christ to life itself here, said it was better to depart and be with Christ. Perceiving this, and well knowing the hearts of those who love Him, Christ said that His Ascension would not be without grief to His disciples. But there was also, besides this feeling, another just cause that forced the holy disciples to seek to be with Christ. They were destined within a brief while to be compassed about with grievous dangers, and to be exposed on all sides to the ungovernable frenzies of the Jews, and even to fall victims to madness on the part of strangers, while on their mission through the whole world, preaching the word of the Saviour to those that were still wandering afar; so as to become acquainted with prisons, and to have their part in all kinds of insult and outrage, and to gain no less experience of other tortures: and all this in spite of their never having experienced any such suffering while they were with Christ. "Then most especially," He says, "ye shall seek My company, when the manifold waves of trial break over you." And hereby He sought not to bring the disciples to cowardly timidity, or to shatter their courage with fear; but rather to brace them up to fresh vigour, and in a manner to teach them to be ready prepared for the patient endurance of all which they expected would come upon them. For we shall find the Psalmist's song to be anything but meaningless, nay, rather to convey very profitable instruction in the words: I was prepared and was not confounded. For the wholly unexpected arrival of misfortune is wont to throw us into confusion, taking us as it were off our guard: but when a trial has been known beforehand and long expected, the greater part of the terror it occasions has passed away before it comes, and its power over its victims is not at all absolute, as the mind has already rehearsed it and often in imagination received its attack. In the same way, if some wild and savage animal, starting up from the midst of a luxuriant and dense jungle, rushes on one who does not see it coming, it tears him limb from limb before he is conscious of the attack, having seized him while he was unprepared for warfare: whereas if the beast is seen from afar and its coming expected, it meets an armed foe, and either does him less harm, or perchance has even to depart in helpless impotence. Just so in the case of temptations: that which is wholly unexpected will attack us more fiercely and more severely than one which has been anticipated for some time. With kind intent therefore does our Lord Jesus the Christ in saying "Ye shall seek Me" hint at the evils that will come on the disciples when His presence is removed, and the troubles that will arise from their enemies; preparing them by this warning for a renewal of their courage: with kind intent also He adds to these hints the statement that there will for the present be an obstacle in the way of their following Him. For as I said to the Jews, He says, even so I say now unto you: Whither I go ye cannot come. For not yet was the time come when the disciples should have accomplished their service on earth, and be admitted to the mansions above. For their entrance to those realms was reserved most strictly to its appointed season.

This point however we must notice again, that in speaking to the Jews, while giving to them this same warning, He said: Ye shall seek Me, and shall not find Me; but to His disciples He only says: Ye shall seek Me, fitly breaking off without the words "and shall not find Me." And why so? The Jews will rightly deserve to be told that they should never find Him, on account of their monstrous infidelity and the surpassing baseness of their impiety towards Him: but to those who have a true affection for Him, and have preserved their love in all sincerity, it could not be fitly said: "Ye shall not find Me." For He was ever with them, and will be with them to the end.

Little children, yet a little while I am with you.

He places the disciples in the position of little children and accounts them as new-born babes, although they had advanced to so high a stage in virtue, and were possessed of wisdom such as is fully vouchsafed to few; showing us hereby, and that very plainly, that even he who is accounted very perfect in the eyes of man is an infant in the sight of God, and feeble in mental faculties. For what is the understanding of man in comparison with the wisdom that fashioned the universe? Therefore it is that a Psalmist said to God: I was as a beast before Thee. And no one whatever will say, if he has any perception at all, that the Psalmist compares himself to a beast because of his having cleaved closely unto God; for such an idea would be a bitter disparagement of the Divine nature, and would be seen to involve a great impropriety. For he that cleaves to a wise man and "is" ever "before" him, (for I suppose I must adapt the words of the Psalm so far as is necessary,) would never become "as a beast;" but rather would become ready of mind, and quick of understanding, and skilful in judgment. If therefore any one acknowledged this to be very just and true, would not a person be thought foolish in the extreme who should suppose that one who cleaves fast to the wisdom that comes from God Himself will ever become as a beast in senseless folly? Why then does the Psalmist say that even he who is counted very wise among men will in comparison with the wisdom of God appear to be as a beast, and be reckoned among those who have no sense to guide them? It is because the understanding of man can no more be compared with the wisdom of God than the smallest star can vie with the rays of the sun, or even the heaviest of stones with the highest of all mountains; but rather is as nothing at all in comparison with it. And so it appears that even the perfect man is but as a little child.

Yet a little while, however, Christ said He would be with the disciples; not meaning that He was soon to depart so as to return no more, or to be separated from them altogether and entirely, for He is with us (according to His own words) alway, even unto the end of the world; but implying that He would not be with them in the flesh, as He had been yesterday and the day before, and that now there was even at the door, or rather within the door, the time of His departure thence unto the Father, and of His ascension into heaven. And I say that it is necessary for us all, at least those who are right minded and have their faith well established, to realise the fact that even though He is absent from us in the flesh, now that He has returned from earth to God the Father, yet He pervades all things in His Divine power, and is ever present with those who love Him. For surely this is why He also declared: Verily, verily, I say unto you, wherever two or three are gathered together in My Name, there am I in the midst of them. For just as, while still sojourning among men, yea, while verily on earth with flesh, He filled the heavens, and even then was still present with the holy angels, and never left the realms above; so now also, while verily in heaven with His own flesh, He fills the earth, and is ever present with those who know Him. And notice how, although expecting to be removed from earth as regards His flesh alone, since in the power of His Divinity He is ever with us, He nevertheless speaks of being with us yet a little while, including in this statement His whole and perfect Self without any division: lest any should endeavour to sever the One Christ into two Sons, but that all should think and believe that the Word begotten of God the Father is one with the Temple assumed from the holy virgin; not that they are of the same essence, but that after their ineffable union, none can speak of severing them without impiety: for the Christ is, of them both, One.

(Hom. lxxii. 3) And therefore He said, little children; for He did not mean to speak to them, as He had to the Jews. Ye cannot follow Me now, He says, in order to rouse the love of His disciples. For the departure of loved friends kindles all our affection, and especially if they are going to a place where we cannot follow them. He purposely too speaks of His death, as a kind of translation, a happy removal to a place, where mortal bodies do not enter.

The statement "Yet a little while I am with you" is clear in the simple sense, so far as the literal sense is concerned, since he would soon no longer be with the disciples. First, he was arrested by the cohort and the tribune and the servants of the Jews who bound him and led him off to Annas first, and after this he was delivered to Pilate. Next, he was condemned to the cross, and then he spent three days and three nights in the heart of the earth.

For in that "little while" in which they would not see him, they would seek Jesus, and for this reason they would weep and lament, although their grief would change to joy when the saying was fulfilled, "And again a little while and you will see me." But to seek Jesus is to seek the Word, and wisdom, and justice, and truth and the power of God, all of which Christ is.

He references the time up until his passion when he says "only a little longer." He says to the Jews, "You will look for me," and adds, "and you will not find me," because they would no longer see him anymore after his passion. But to his disciples he only says, "You will look for me." Indeed, they looked for him and, since they were led by devotion in their search for him and saw themselves deprived of the care of their teacher, they found him. They saw him after his resurrection, and they lived and ate with him until he ascended into heaven.

But, he says, as I said to the Jews that they could not come where I go, "so now I say to you." Notice that he added "now." By saying that they could not come where he goes, he means that they still cannot face death like him. In fact, they all run away. And even Simon denied him. But he added "now" to declare that afterward they would disregard sufferings and trials. Indeed, after the descent of the Holy Spirit they even enjoyed suffering for Christ since they were fully confirmed in faith in him and in the promise of future things. Therefore, he says, even though you are led by love to look for me—I know that you do this because of your love for me—nevertheless you cannot prove now your love with your works since your natural weakness inspires you with fear. Therefore things are going to happen [now] that cannot happen in a different way. If you want, you can do what I am teaching you to do even now while you are still a little apprehensive since it is useful now, and it will be [even more] useful later.

Since they were about to undergo afflictions, the Lord foretells them about this, so that they would remember the afflictions and prepare themselves for them. This also serves to His glory. For announcing to the disciples beforehand what would happen to them was no small glory for Him, when the disciples later recalled that the Lord had foretold them about this. And showing that not only now, for the first time, does He learn of it, but that He knew long before that in trials they would seek Him, He says that He, as one who foreknew long in advance, said this very thing to the Jews as well. By the words "where I go," the Lord shows that His death is a passage and departure to a better place, where perishable bodies are not received. To the Jews He said: "You will seek Me, and where I go, you cannot come" (John 7:34), in order to strike fear into them, but to the disciples He says it in order to kindle love in them. For when we see one of our friends departing, we are usually inflamed with a more fervent love for him, especially if he is going where it is impossible for us to come. So He says this to them in order to kindle love in them. For this reason He also added "little children," so that they would not think He said this to them from the same disposition as to the Jews, but from love. The Jews sought the Lord when their city was taken and the wrath of God rushed upon them from every side, as Josephus also testifies that this befell them for the killing of Jesus. The disciples, however, sought Him when they were fleeing or experiencing other affliction. Therefore in another place He also says: "The bridegroom will be taken away, and then the friends of the bridegroom will fast" (Matt. 9:15). So, the Lord foretells the future to both groups, but to the one — on account of unbelief, and to the other — on account of love, so that they would not be subjected to unexpected calamities.

Above, our Lord spoke of the glory he would acquire by his leaving. Here, he is telling them that he will leave them. First, he foretells his leaving; secondly, he shows that his disciples were not yet fit to follow him (v 33b); thirdly, he shows how they can become fit, A new commandment I give to you.

He briefly foretells his coming departure, saying, Little children, yet a little while I am with you. He uses the words of a parent to his children the more to inflame their love; for it is when friends are about to leave each other that they especially glow with love: "Having loved his own who were in the world, he loved them to the end" (13:1). He says, little children, to show their imperfection, for they were not yet perfectly children, because they did not yet perfectly love. They were not yet perfect in charity: "My little children, with whom I am again in travail until Christ be informed in you" (Gal 4:19). Still, they had grown somewhat in perfection, because from slaves they became little children, as he calls them here, and brethren, "Go to my brethren and say to them" (20:17).

We should note that the expression, yet a little while, can be explained in three ways, according to the three ways Christ is present to his disciples. Christ was present to his disciples in body. But his body can be considered in two ways. First, we can view it as having the characteristics that belong to human nature, for Christ had a mortal body, just as others. So, a little while, is understood as the time between these words and his death. So the sense is: yet a little while I am with you, that is, a little time remains until I am taken and die, and then I will rise and be immortal, even in body: "Christ being raised from the dead will never die again; death no longer has dominion over him" (Rom 6:9). So Luke (24:44) says: "These are my words which I spoke to you, while I was still with you."

Secondly, he was with them in body, but a body that was already glorified. Then, a little while, indicates the time that intervened until his ascension: "A little while, and you will see me no more; again a little while, and you will see me, because I go to the Father" (16:16); "Once again, in a little while, I will shake the heavens and the earth and the sea and the dry land" (Hag 2:6).

Thirdly, it can be explained as applying to the spiritual presence of Christ, his presence in his divinity and in the sacraments. Then, a little while, is taken to mean the time which would intervene until the end of the world. This is a little while in comparison with eternity: "Children it is the last hour" (1 Jn 2:18). Then the meaning is: yet a little while I am with you, that is, although I will leave you in body, I am still spiritually with you for a little while which remains before the end of the world: "I am with you always, to the close of the age" (Mt 28:20).

Yet this explanation is not appropriate to the presence of Christ in his divinity, for he will be with them not only to the end of the world, but for all eternity. For this reason Origen explains it another way. He says that Christ is always with the perfect, who do not sin in a serious way. But he is not always present to the imperfect, because when they sin he withdraws from them. Now in a little while the disciples would leave Christ, fall away and abandon him: "You will all fall away because of me this night" (Mt 26:31). And so Christ spiritually withdrew from them. In reference to this he says, yet a little while I am with you, that is, in a little while you will leave and abandon me, and then I will not be with you.

Next, he mentions their inability to follow him. First, he notes their effort, you will seek me, whom you have spiritually abandoned by your flight and denials. You will seek me, I say, by your repentance, as Peter did, who wept bitterly: "Seek the Lord while he may be found" (Is 55:6); "In their distress they seek me" (Hos 5:15). Or, you will seek me, that is, you will want me to be present in body: "The days are coming when you will desire to see one of the days of the Son of man, and you will not see it" (Lk 17:22).

Secondly, he shows their weakness, saying, as I said to the Jews so now I say to you, Where I am going you cannot come. Yet this was said differently to the two. Some of the Jews would never be converted. It was to these that it was said absolutely that they could not go where Christ was going. But now that Judas has gone, none of the remaining disciples would be separated from Christ. And to them he did not say absolutely, you cannot come, but added, now I say to you. It is like saying: I said to the Jews, that is, to the obstinate among them, that they could never come. But I say to you, that for now, you cannot follow me, because you are not perfect enough in charity to want to die for me. For I will leave you by dying.

Again, I am going to the glory of my Father, to which no one can come unless he is perfect in charity. Also, I will be glorified now, for as we read, "Now is the Son of man glorified." But it is not yet the time for your bodies to be glorified; so, where I am going you cannot come.

He who then had forbidden murder now forbids anger without cause. He who had forbidden adultery now forbids all unlawful lust. He who had forbidden stealing now pronounces him most happy who supplies those that are in want out of his own labors. He who had forbidden hatred now pronounces him blessed who loves his enemies.

The Lord Jesus declares that He is giving His disciples a new commandment, that they should love one another. "A new commandment," He says, "I give unto you, that ye love one another." But was not this already commanded in the ancient law of God, where it is written, "Thou shalt love thy neighbor as thyself"? Why, then, is it called a new one by the Lord, when it is proved to be so old? Is it on this account a new commandment, because He hath divested us of the old, and clothed us with the new man? For it is not indeed every kind of love that renews him that listens to it, or rather yields it obedience, but that love regarding which the Lord, in order to distinguish it from all carnal affection, added, "as I have loved you." For husbands and wives love one another, and parents and children, and all other human relationships that bind men together: to say nothing of the blame-worthy and damnable love which is mutually felt by adulterers and adulteresses, by fornicators and prostitutes, and all others who are knit together by no human relationship, but by the mischievous depravity of human life. Christ, therefore, hath given us a new commandment, that we should love one another, as He also hath loved us. This is the love that renews us, making us new men, heirs of the New Testament, singers of the new song. It was this love, brethren beloved, that renewed also those of olden time, who were then the righteous, the patriarchs and prophets, as it did afterwards the blessed apostles: it is it, too, that is now renewing the nations, and from among the universal race of man, which overspreads the whole world, is making and gathering together a new people, the body of the newly-married spouse of the only-begotten Son of God, of whom it is said in the Song of Songs, "Who is she that ascendeth, made white?" Made white indeed, because renewed; and how, but by the new commandment! Because of this, the members thereof have a mutual interest in one another; and if one member suffer, all the members suffer with it; and one member be honored, all the members rejoice with it. For this they hear and observe, "A new commandment I give unto you, that ye love one another:" not as those love one another who are corrupters, nor as men love one another in a human way; but they love one another as those who are God's, and all of them sons of the Highest, and brethren, therefore, of His only Son, with that mutual love wherewith He loved them, when about to lead them on to the goal where all sufficiency should be theirs, and where their every desire should be satisfied with good things. For then there will be nothing wanting they can desire, when God will be all in all. An end like that has no end. No one dieth there, where no one arriveth save he that dieth to this world, not that universal kind of death whereby the body is bereft of the soul; but the death of the elect, through which, even while still remaining in this mortal flesh, the heart is set on the things which are above. Of such a death it is that the apostle said, "For ye are dead, and your life is hid with Christ in God." And perhaps to this, also, do the words refer,"Love is strong as death." For by this love it is brought about, that, while still held in the present corruptible body, we die to this world, and our life is hid with Christ in God; yea, that love itself is our death to the world, and our life with God. For if that is death when the soul quits the body, how can it be other than death when our love quits the world? Such love, therefore, is strong as death. And what is stronger than that which conquers the world?

Think not then, my brethren, that when the Lord says, "A new commandment I give unto you, that ye love one another," there is any overlooking of that greater commandment, which requires us to love the Lord our God with all our heart, and with all our soul, and with all our mind; for along with this seeming oversight, the words "that ye love one another" appear also as if they had no reference to that second commandment, which says, "Thou shalt love thy neighbor as thyself." For "on these two commandments," He says, "hang all the law and the prophets." But both commandments may be found in each of these by those who have good understanding. For, on the one hand, he that loveth God cannot despise His commandment to love his neighbor; and on the other, he who in a holy and spiritual way loveth his neighbor, what doth he love in him but God? That is the love, distinguished from all mundane love, which the Lord specially characterized, when He added, "as I have loved you." For what was it but God that He loved in us? Not because we had Him, but in order that we might have Him; and that He may lead us on, as I said a little ago, where God is all in all. It is in this way, also, that the physician is properly said to love the sick; and what is it he loves in them but their health, which at all events he desires to recall; not their sickness, which he comes to remove? Let us, then, also so love one another, that, as far as possible, we may by the solicitude of our love be winning one another to have God within us. And this love is bestowed on us by Him who said, "As I have loved you, that ye also love one another." For this very end, therefore, did He love us, that we also should love one another; bestowing this on us by His own love to us, that we should be bound to one another in mutual love, and, united together as members by so pleasant a bond, should be the body of so mighty a Head.

(Tr. lxv. 1) And now He teaches them how to fit themselves to follow Him: A new commandment I give unto you, that ye love one another. (Levit. 19:18) But does not the old law say, Thou shall love thy neighbour as thyself? Why then does He call it a new commandment? Is it because it strips us of the old man, and puts on us the new? That it renews the hearer, or rather the doer of it? Love does do this; but it is that love which our Lord distinguishes from the carnal affection: As I have loved you, that ye also love one another. Not the love with which men love one another, but that of the children of the Most High God, who would be brethren of His only-begotten Son, and therefore love one another with that love with which He loved them, and would lead them to the fulfilment of their desires.

(Tr. lxiv. 2) But do not think that that greater commandment, viz. that we should love the Lord our God, is passed by. For, if we understand the two precepts aright, each is implied in the other. He who loves God cannot despise His commandment that he should love his neighbour; and he who loves his neighbour in a heavenly spiritual way, in the neighbour loves God. That is the love which our Lord distinguishes from all human love, when He adds, As I have loved you. For what did He, in loving us, love, but God in us; not who was in us, but so that He might be? Wherefore let each of us so love the other, as that by this working of love, we make each other the habitations of God.

A new commandment I give unto you. Here the third point is touched upon, namely the instruction of the imperfect disciples. And because they were imperfect, the Lord gives them the remedy of love, that they might love and sustain one another mutually: on account of which he says: A new commandment I give unto you, that ye love one another: therefore new, because it ought always to be fresh in the heart, because love is always owed and never grows old. Whence Romans thirteen: "Owe no man any thing, but to love one another." And the manner of loving is expressed: As I have loved you, that ye also love one another. Now he himself so loved that he loved our salvation more than his own life: so each person should love the soul of his neighbor more than his own body; First John three: "Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren."

Question. It is asked concerning what he says: A new commandment I give you, etc. Why did he not command them concerning the love of God, which is the first and greatest commandment? Likewise, how does he say new, since it was given from the beginning? Whence in the second chapter of First John, speaking of this commandment, he says: I do not write a new commandment to you, but an old commandment. I respond: To the first it must be said that in the love of neighbor the love of God is understood. To the second it must be said that even though this commandment was given in the Old Testament, nevertheless in the New it is renewed with respect to its mode: because there to love friends, here enemies; there to do good to friends, here to enemies is commanded; this is what he implies when he adds: As I have loved you.

Well and truly writes the inspired Paul: Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold all things are become new. For Christ does renew us, and fashions us again to a newness of life which is unknown to and untravelled by the rest of mankind, who love to regulate their lives by the Law, and remain constant to the precepts given by Moses. For the Law makes nothing perfect, as it is written; but it is very evident that the standard of reverence towards God involved in the commands of our Saviour is the highest possible. For this is why He Himself somewhere says to us: Verily, verily, I say unto you, Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. We do not wish to struggle against the manner of life of the Jews, and yet except we outstrip very decisively the righteousness contained in the Law, I doubt if we should ever enter into the kingdom of heaven. And we do not mean to assert that the Law as given by Moses was useless and unprofitable: for it has brought to us, albeit imperfectly, a knowledge of good, or at any rate has been found to be a tutor for our instruction as to the nature of the Gospel dispensation. And in bringing before us by hints and types a pattern of the true worship, it imprinted on our minds the dim outline of the teaching we learn from Christ. Hence, surely Christ Himself also said: For I say unto you, that every scribe who hath been made a disciple to the kingdom of heaven is like unto a rich man, which bringeth forth out of his treasure things new and old. For in very truth it is the highest form of spiritual wealth, that a man should be well versed in the words spoken by Moses, and have all the good that can be derived from them treasured up in his mind, and besides should have added to this store the beauty of the evangelic teaching, and so have twofold ground for boasting, in his knowledge as well of the ancient as of the new laws. Therefore our Lord Jesus the Christ, by way of showing that His commandment was better than the ancient one, and that His preaching of salvation was as yet foreign to those who regulated their lives by the Law, now that He is about to ascend into heaven, lays down the law of love as a foundation and corner-stone of all that is good, meaning by love not that which was in accordance with, but that which transcended, the Mosaic Law. Therefore He says: A new commandment I give unto you, that ye love one another. "But tell me now,' some one may say, "why He has called this commandment new, when He had said to former generations by the voice of Moses: Thou shalt love the Lord thy God with all thy heart and with all thy mind, and thy neighbour as thyself. For see, while setting love to God in its fitting place, in the forefront of and in preeminence to all other affections, He has there introduced in the very next place our mutual love, and has joined with our love to God love to each other, implying that in no other way would love to God rightly exist, except it were accompanied by the love which is due to our neighbour. For we all are brethren one of another. For instance, the very wise John, most excellent alike in knowledge and in teaching, says: He that loveth his brother loveth God. How then cometh a new commandment by Christ, although the very same had been declared by the ancient laws?" But notice, I pray you, the justifying clause; look at the illustration used. He does more than say: A new commandment give I unto you, that ye love one another; He plainly signifies the novelty involved in His command, and the extent by which the love that He enjoins surpasses that old idea of mutual love, by straightway adding the words: Even as I have loved you, that ye also love one another.

We must investigate therefore the question how the Christ loved us, in order to understand clearly the full force of the words used. For then we shall indeed perceive, and that very easily, the novel character and the changed nature of the commandment now given. We know that, being in the form of God, He counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, He humbled Himself, becoming obedient even unto death, yea, the death of the cross. And again: though He was rich, yet He became poor, as Paul elsewhere testifies to us. Dost thou see the novelty of His love towards us? For whereas the Law enjoined the necessity of loving our brethren as ourselves, our Lord Jesus the Christ on the other hand loved us far more than He loved Himself, Else He would never have descended to our humiliation from His original exaltation in the form of God and on an equality with God the Father, nor would He have undergone for our sakes the exceeding bitterness of His death in the flesh, nor have submitted to buffetings from the Jews, to shame, to derision, and all His other sufferings: speaking briefly, so as not to protract our argument to endless length by enumerating everything in detail. Nay, He would never have become poor from being rich, if He had not loved us very exceedingly more than Himself. Marvellous then indeed was the extent of His love. So also He would have us be minded, keeping ever our love to our brethren as superior to all other motives, such as reputation or riches; not hesitating to descend if need be even to death in the flesh, so that we may secure the salvation of our neighbour. And this is exactly what the blessed disciples of our Saviour have done, as also have those that followed in their train; reckoning the salvation of others superior to their own life, enduring toil of all kinds, and suffering the extremest of evils, that so they might sa\e the souls of those that were perishing. For instance, Paul in one place saith: I die daily; and in another again: Who is weak, and I am not weak? Who is made to stumble, and I burn not? Thus the Saviour urges us to practise ever the love that transcends the Law as the root of all true and perfect devotion to God; well knowing that so, assuredly, and not otherwise, we shall be most highly approved in the sight of God, and by tracing out the Divine beauty of the love by Him implanted in us we shall attain to the enjoyment of great and perfect blessings.

He plainly indicates the novelty involved in his command here—and the extent to which the love he enjoins here surpasses the old idea of mutual love—by adding the words "Even as I have loved you, you also should love one another." … The law of Moses mandated the necessity of loving our brothers as ourselves, yet our Lord Jesus the Christ loved us far more than he loved himself. Otherwise, he would have never descended to our humiliation from his original exaltation in the form of God and on an equality with God the Father, nor would he have undergone for our sakes the exceptional bitterness of his death in the flesh, nor have submitted to beatings from the Jews, to shame, to derision, and all his other sufferings too numerous to mention. Being rich, he would never have become poor if he had not loved us far more than he loved himself. It was indeed something new for love to go as far as that! Christ commands us to love as he did, putting neither reputation, wealth or anything else before love of our brothers and sisters. If need be, we even need to be prepared to face death for our neighbor's salvation as our Savior's blessed disciples did, as well as those who followed in their footsteps. To them the salvation of others mattered more than their own lives, and they were ready to do anything or to suffer anything to save souls that were perishing.

Let no man deceive himself. Unless he believes that Christ Jesus has lived in the flesh, and shall confess His cross and passion, and the blood which He shed for the salvation of the world, he shall not obtain eternal life, whether he be a king, or a priest, or a ruler, or a private person, a master or a servant, a man or a woman. "He that is able to receive it, let him receive it." Let no man's place, or dignity, or riches, puff him up; and let no man's low condition or poverty abase him. For the chief points are faith towards God, hope towards Christ, the enjoyment of those good things for which we look, and love towards God and our neighbour. For, "Thou shall love the Lord thy God with all thy heart, and thy neighbour as thyself." And the Lord says, "This is life eternal, to know the only true God, and Jesus Christ whom He has sent." And again, "A new commandment give I unto you, that ye love one another. On these two commandments hang all the law and the prophets." Do ye, therefore, notice those who preach other doctrines, how they affirm that the Father of Christ cannot be known, and how they exhibit enmity and deceit in their dealings with one another. They have no regard for love; they despise the good things we expect hereafter; they regard present things as if they were durable; they ridicule him that is in affliction; they laugh at him that is in bonds.

(Hom. lxxii. 3) Or, as I have loved you: for My love has not been the payment of something owing to you, but had its beginning on My side. And ye ought in like manner to do one another good, though ye may not owe it.

Since they, having heard this, could naturally become troubled, as people who would be left without help, He comforts them, saying: "Do not grieve, I give you a strong guardian – love; if you have it, then, strengthened by one another, you will be invincible." Then, another might ask: "Lord! Why do You present love as a new commandment, when we know that love was also commanded in the Old Testament?" He adds: "As I have loved you, so you also must love one another." "As," He says, "I loved you freely, without prior merits, even when human nature was in enmity with God and separated from Him, I nevertheless took it upon Myself and sanctified it, so you too must love one another freely; and if a brother offends you, do not remember it." Do you see, the new commandment consists in loving one's neighbor freely, even if we owe him nothing at all. But the Law said "love your friend," commanding love as if paying a debt to a neighbor who began loving first.

Then, he teaches them how they can become fit to follow him: a new commandment I give to you. First, he mentions the special character of this commandment; secondly, he shows why they should live up to it (v 35). As to the first he does three things: first, he mentions a feature of this commandment, secondly, its meaning; and thirdly, its standard.

The feature of this commandment he emphasizes is its newness. Thus he says, a new commandment. But did not the Old Testament or Law have a commandment about the love of one's neighbor? It did, because when Christ was asked by a lawyer which was the greatest commandment, he replied: "You shall love the Lord your God," and continued, "You shall love your neighbor as yourself" (Mt 22:37). This is found in Leviticus: "You shall love your neighbor as yourself" (Lev 19:18).

Nevertheless, there are three special reasons why this commandment is said to be new. First, because of the newness, the renewal, it produces: "You have put off the old nature with its practices and have put on the new nature, which is being renewed in knowledge after the image of its creator" (Col 3:9). This newness is from charity, the charity to which Christ urges us. Secondly, this commandment is said to be new because of the cause which produces this renewal; and this is a new spirit. There are two spirits: the old and the new. The old spirit is the spirit of slavery; the new is the spirit of love. The first produces slaves; the second, children by adoption: "For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship" (Rom 8:15); "A new heart I will give you, and a new spirit I will put within you" (Ez 36:26). The spirit sets us on fire with love because "God's love has been poured into our hearts through the Holy Spirit" (Rom 5:5). Thirdly, it is a new commandment because of the effect it established, that is, a New Covenant. The difference between the New and the Old Covenant is that between love and fear: as we read in Jeremiah (31:31): "I will make a new covenant with the house of Israel." Under the Old Covenant, this commandment was observed through fear; under the New Covenant it is observed through love. So this commandment was in the Old Law, not as characteristic of it, but as a preparation for the New Law.

The import of the commandment is mutual love; thus he says: that you love one another. It is of the very nature of friendship that is not imperceptible; otherwise, it would not be friendship, but merely good-will. For a true and firm friendship the friends need a mutual love for each other; for this duplication makes it true and firm. Our Lord, wanting there to be perfect friendship among his faithful and disciples, gave them this command of mutual love: "Whoever fears the Lord directs his friendship aright" (Sir 6:17).

The standard for this mutual love is given when he says, as I have loved you. Now Christ loved us three ways: gratuitously, effectively and rightly.

He loved us gratuitously because he began to love us and did not wait for us to begin to love him: "Not that we loved God, but because he first loved us" (1 Jn 4:10). In the same way we should first love our neighbors and not wait to be loved by them or for them to do us a favor.

Christ loved us effectively, which is obvious from what he did; for love is proven to exist from what one does. The greatest thing a person can do for a friend is to give himself for that friend. This is what Christ did: "Christ loved us and gave himself up for us" (Eph 5:2). So we read: "Greater love has no man than this, that a man lay down his life for his friends" (15:13). We also should be led by this example and love one another effectively and fruitfully: "Let us not love in word or in speech but in deed and in truth" (1 Jn 3:18).

Christ also loved us rightly. Since all friendship is based on some kind of sharing (for similarity is a cause of love), that friendship is right which is based on a similarity or a sharing in some good. Now Christ loved us as similar to himself by the grace of adoption, loving us in the light of this similarity in order to draw us to God. "I have loved you with an everlasting love; and so taking pity on you, I have drawn you" (Jer 31:3). We also, in the one we love, should love what pertains to God and not so much the pleasure or benefits the loved one gives to us. In this kind of love for our neighbor, even the love of God is included.

On which account let him also be void of anger; for Wisdom says: "Anger destroys even the prudent." Let him also be merciful, of a generous and loving temper; for our Lord says: "By this shall all men know that ye are my disciples, if ye love one another." Let him be also ready to give, a lover of the widow and the stranger; ready to serve, and minister, and attend; resolute in his duty; and let him know who is the most worthy of his assistance.

"By this," He adds, "shall all men know that ye are my disciples, if ye have love one to another:" as if He said, Other gifts of mine are possessed in common with you by those who are not mine,-not only nature, life, perception, reason, and that safety which is equally the privilege of men and beasts; but also languages, sacraments, prophecy, knowledge, faith, the bestowing of their goods upon the poor, and the giving of their body to the flames: but because destitute of charity, they only tinkle like cymbals; they are nothing, and by nothing are they profited. It is not, then, by such gifts of mine, however good, which may be alike possessed by those who are not my disciples, but "by this it is that all men shall know that ye are my disciples, that ye have love one to another." O thou spouse of Christ, fair amongst women! O thou who ascendest in whiteness, leaning upon thy Beloved! for by His light thou art made dazzling to whiteness, by His assistance thou art preserved from falling. How well becoming thee are the words in that Song of Songs, which is, as it were, thy bridal chant, "That there is love in thy delights"! This it is that suffers not thy soul to perish with the ungodly; it is this that judges thy cause, and is strong as death, and is present in thy delights.

(Tr. lxv. 3) if He said, Other gifts are shared with you by those who are not mine; birth, life, sense, reason, and such good things as belong alike to man and brutes; nay, and tongues, sacraments, prophecy, knowledge, faith, bestowing of goods upon the poor, giving the body to be burned: but forasmuch as they have not charity, they are tinkling cymbals, they are nothing: nothing profits them.

The Church is a union of rational men united in harmonious and uniform adherence to divine peace. For the Church in return loves itself. And love is born of obedience to the Law. And the Law itself commands love. And so it is fitting that those who obey the Law be loving also. "By this will all men know that you are My disciples, if you have love for one another." And the Apostle writes: "For God is a God of peace, not of disorder."

By this shall all men know that ye are my disciples, if ye have love one to another: because, as Augustine says, "love is the proper and special virtue of the devout and the holy. This is what distinguishes the children of the kingdom from the children of perdition"; Ephesians four: "And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." Now this seal of the Spirit is love: Romans five: "The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us."

You will set upon yourselves, He says, an irresistible and unquestionable mark of your having been My disciples, if you hasten to follow in the track marked out by My own conduct, at least as far as your nature and the limit of human powers will permit; so as to have ever the bond of mutual love firmly drawn, and to be united one to the other in full sympathy, at least to the extent of mutual love and the incomparable glory of affectionateness: for this it is that will stamp on us most exactly the true character of our Master. "Nay, but," some one will object, meeting us perchance with this question: "How comes it that love alone is the characteristic token of discipleship to Christ, whereas in Him there appeared the perfect display of all possible virtues: not exhibited merely in kindness to others, nor again as the outcome of much labour and struggling, as would be the case in a man; but as the natural and essential attributes of His real self? For to the Divine Nature there belong as its special and peculiar attributes things which transcend all wonder."

In very truth, my good sir, we will admit that you acted most rightly in adding this last remark. For the peculiar and especial attributes of the Supreme Essence are the natural fruits of Itself. But it is quite possible to perceive, by looking into the matter, that every species of virtue is necessarily comprehended in perfect love, and that everything which can rightly be looked upon as really and truly good seems to have its principle and aim comprised in love. For this reason, surely, the Law lays it down as a commandment preeminent above all, to love the Lord God with all the soul, and with all the heart, and with all the mind; and, second only to this, there is joined to it in close proximity the sister commandment, to love one's neighbour, which completes the whole Law. So again, the inspired Paul, summarizing all the commandments in this one, writes in an epistle: For this, Thou, shalt not commit adultery, Thou shalt not kill, Thou shalt not swear falsely, and if there be any other commandment, it is summed up in this word, namely, Thou shalt love thy neighbour as thyself. Love, therefore, is the fulfilment of the Law. And that love has created for itself a fashion of every kind of virtue within its own proper limits, and as it were embraces within its arms all that is really good, the very wise Paul himself again shall testify, exclaiming: Love vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not its own, and similar expressions ---- for it would be a long task to tell the full extent of love. Most especially then do I say that it is most befitting and right for those who have given themselves up to a life of love that they should make themselves known to all men as having become Christ's disciples, by making the crown of love their chief glory, and by bearing about with them their mutual affection as a sign and seal of their discipleship. And the reason for this I will specify in a few words. Supposing that any ordinary man were practising the art of working in brass or of weaving, would he not appear very evidently to have been a pupil of a brassworker or of a weaver? And what of the man who shows some experience in carpentry? Would he not tell you that the reason why he can succeed in the works of his art is that, while gaining his experience, he had a carpenter as his guide? On just the same grounds I believe that they who display in themselves fully developed the power of Divine love, will speedily make known to the world that they have been disciples of Love, or of Christ Who is filled to the uttermost with love. For He so loved the world as to lay down even His life for it, and to endure the fierceness of Jewish outrages: and He shall Himself testify to this in His words to the disciples: Greater love hath no man than this, that a man lay down his life for his friends. For seeing that God is love, according to the saying of John, He, being the Son of Love, i.e. of Him Who is by nature the only and true God, has Himself also been shown forth to us as love; not resting His claim to the title on elaboration of arguments and grandiloquence of boastful words, but by deeds and positive facts proving Himself to be the Fruit of His Father's Essence. For by no means will we suppose that the Essence which is exalted far above all others is capable of receiving additional good; nor yet will we admit that the possession of any good quality is for It an acquired attribute, as with us; nor again that it is what we term a merely accidental quality, such as may pertain to an ordinary person, similar for example to the knowledge of any science which a man may possess: for man is not in himself knowledge, but is rather a recipient of knowledge; whereas we affirm that the Divine Ineffable Nature is by special right in Itself the sum of all that is good, whatsoever we may believe this to be; and is, as it were, a fountain-head containing within itself every kind of virtue, and pouring it forth in an inexhaustible stream. Most reasonably, therefore, will He, Who is the Fruit of Love, Himself also be Love; and being Himself like to the Father Whose Son He is, He will be shown forth in our lives most chiefly by the token of love, ever engraving on the hearts of good men, as an evident characteristic of their close relationship to Himself, an ardent clinging to the grace of mutual affection. Besides, according to the saying of Paul, Christ is our peace: for in Him all things were united, the world below to the world above; and by His means we were reconciled to God the Father, though we had in old times deliberately wandered far away from Him in our evil courses; and we who had formerly been divided into two peoples, Gentiles and Israelites, were created in Him into one new man, for the middle wall of partition has been broken down, and the power of the enmity abolished, the Law being put to silence by the ordinances of the Gospel. If this be so, how could those who had no peace in their mutual relations be known as disciples of [Him Who is] peace? For what else would be involved in the severance of love than a stirring up of war, and an utter overthrow of peace, and an introduction of every kind of discord? For just as by an unbroken bond of love all the blessings of peace are safely secured to us, so in the same way by the interruption of our love the evil that arises from war finds a way to insidiously enter. And what follows thereupon? Insults arise, and strifes, and jealousies, and angers, and wraths, and whisperings, and back-bitings, and envyings, and every form of baseness.

Seeing therefore that every virtue is summed up and fulfilled in the form and habit of love, let no one among us think highly of himself for fastings, or prostrations on the ground, or any other ascetic practices, unless he be faithful to preserve in all fulness his love for his brethren. For else he is carried away very wide of the turning-post in the race, like the more unskilled of the charioteers; and wanders out of his course like a pilot who, with the ship's rudder in his hand, ignorantly misses the goal that lies directly in front of his course. Wherefore also, he who said in all boldness: If ye seek a proof of Christ that speaketh in me, I mean of course the inspired Paul, gloried not simply in the fact of his hastening onwards, but in the fact of his moving in the right direction, onward towards the goal: for to glory boastfully in bodily labours, while falling short all the while of the more important and essential qualities, this surely is to fail in hastening onwards towards our goal. And he knew so well that love is as it were a corner-stone at the foundation of every virtue, that he most justly says, in eager contention on its behalf: And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing: if I speak with the tongues of men and of angels, but have not love, I am become sounding brass or a clanging cymbal. And so it appears that it is the special glory of love to be in us a figure and characteristic token of belonging to the Saviour Christ.

Ponder these things, and minister comfort to the brethren in all things; for, as the Truth says in His own person, "By this shall all men know that ye are my disciples, if ye have love one to another."

It is true, indeed, that the divine beauty is not adorned with any shape or endowment of form, by any beauty of color, but it is contemplated as excellence in unspeakable bliss. As then painters transfer human forms to their pictures by means of certain colors, laying on their copy the proper and corresponding tints so that the beauty of the original may be accurately transferred to the likeness, so I would have you understand that our Maker also, painting the portrait to resemble his own beauty, by the addition of virtues, as it were with colors, shows in us his own sovereignty. There are also many and varied tints, so to say, by which his true form is portrayed: not red or white or the blending of these, whatever it may be called, nor a touch of black that paints the eyebrow and the eye and shades, by some combination, the depressions in the figure, and all such arts that the hands of painters contrive. But instead of these, purity, freedom from passion, blessedness, alienation from all evil and all those attributes of a similar kind that help to form in men and women the likeness of God. With such hues as these did the Maker of his own image mark our nature.And if you were to examine the other points also by which the divine beauty is expressed, you will find that to them too the likeness in the image that we present is perfectly preserved.… God is love and the fount of love: for this the great John declares that "love is of God" and "God is love," the Fashioner of our nature has made this to be our feature too. For "in this," he says, "shall all know that you are my disciples, if you love one another." And so, if love is absent, the whole stamp of the likeness is transformed.

(Hom. lxxii. 4) Passing over the miracles, which they were to perform, He makes love the distinguishing mark of His followers; By this shall all men know that ye are My disciples, if ye have love one to another. This it is that evidences the saint or the disciple, as He calls him.

Assist ye, therefore, one another in good faith, and by deed and with a hearty will; nor let any one remove his hand from the help of a brother, since "by this "saith the Lord, "shall all men know that ye are my disciples, if ye have love one to another."

How is it new? "Just as I have loved you, you also should love one another." The way to love is what is new. In the Law it had been ordered that anyone should love his neighbor like himself. But the voice of the Lord wants our companions in faith to be loved even more than ourselves, because he orders us to imitate his love for us. In the words that follow he shows that accurately. Indeed, in order to amplify the greatness of this precept he says, "By this everyone will know that you are my disciples, if you have love for one another." So excellent is the observation of that command that it is a sign clear enough of my discipleship.

Showing that after His departure they will not be humiliated but will become glorious, He says: "By this all will know." Do you see, He declares that they will become known to all, and by this He comforts them not a little. Passing over in silence the miracles they will perform, He sets love as their distinguishing mark. For many of those who performed miracles will hear "I never knew you" (Matt. 7:23). If the whole world was brought to faith by miracles — what is surprising about that? They had the power to perform miracles precisely because they had love. But if they had fallen away and separated from one another, everything would have perished for them, and no one would have believed when they were raging against each other, since what made them worthy of faith more than miracles was that the believers were "of one heart and one soul" (Acts 4:32).

Then when he says, By this all men will know that you are my disciples, he gives the reason for following this command. Here we should note that one who is in the army of a king should wear this emblem. The emblem of Christ is the emblem of charity. So anyone who wants to be in the army of Christ should be stamped with the emblem of charity. This is what he is saying here: By this all men will know that you are my disciples, if you have love for one another. I mean a holy love: "I am the mother of beautiful love and of fear and of knowledge and of holy hope" (Sir 24:24).

Although the apostles received many gifts from Christ, such as life, intelligence and good health, as well as spiritual goods, such as the ability to perform miracles - "I will give you a mouth and wisdom" (Lk 21:15) - none of these are the emblem of a disciple of Christ, since they can be possessed both by the good and the bad. Rather, the special sign of a disciple of Christ is charity and mutual love; "He has put his seal upon us and given us his Spirit" (2 Cor 1:22).

Therefore, he prudently asks to be drawn, because not everyone can follow. Finally, when Peter said, "Where are you going?" the Word of God answered, "You cannot follow me now, but you will follow later" (John 13:36). He entrusted the keys of the kingdom of heaven to her and considered her equal by following him. However, he did not delay this soul; because she did not presume, but she asked.

While the Lord Jesus was commending to the disciples that holy love wherewith they should love one another, "Simon Peter saith unto Him, Lord, whither goest Thou?" So, at all events, said the disciple to his Master, the servant to his Lord, as one who was prepared to follow. Just as for the same reason the Lord, who read in his mind the purpose of such a question, made him this reply: "Whither I go, thou canst not follow me now;" as if He said, In reference to the object of thy asking, thou canst not now. He does not say, Thou canst not; but "Thou canst not now." He intimated delay, without depriving of hope; and that same hope, which He took not away, but rather bestowed, in His next words He confirmed, by proceeding to say, "Thou shall follow me afterwards." Why such haste, Peter? The Rock (petra) has not yet solidified thee by His Spirit. Be not lifted up with presumption, "Thou canst not now;" be not cast now into despair, "Thou shalt follow afterwards."

(Tr. lxvi. 1) The disciple asks this, as if he were ready to follow. But our Lord saw his heart; Jesus answered him, Whither I go, thou canst not follow Me now; He checks his forwardness, but does not destroy his hope; nay, confirms it; But thou shalt follow Me afterwards. Why hastenest thou, Peter? The Rock has not yet established thee with His spirit. Be not lifted up with presumptions, thou canst not now; be not cast down with despair, thou shalt follow Me afterwards.

Simon Peter saith unto him. Here the fourth point is touched upon, namely the repression of Peter's presumption, by which he was offering himself to imitate the Lord. Therefore Peter asks him, so as to offer himself: Lord, whither goest thou? And because he wished to offer himself, the Lord shows him his own incapacity, lest he burst forth in words: Jesus saith unto him: Whither I go, thou canst not follow me now, on account of weakness: but thou shalt follow me afterwards, when strengthened by virtue. But Peter is not swayed by the admonition.

Simon Peter saith unto Him, Lord, whither goest Thou?

Peter again with his usual curiosity is anxious to learn more, and busies himself about the significance of Christ's words, not yet (as seems probable) comprehending the real meaning of what had been said, yet feeling with all the force of his fiery zeal that it was his duty to follow Christ. And in this matter most admirable is the behaviour of the disciples. For certainly no one would allow that it was only the chief disciple who was in ignorance while the others fully understood the matter, and that this was why he asked the question. I should rather say that they yielded to him, as chief among them, the privilege of speaking first, and of taking the initiative in courageous inquiry. For the speaking into the ears of their Master was no light and easy matter, even for those who were reputed to be somewhat. And the conduct of Peter is no less admirable, who is harassed by no fear of being thought sluggish in the comprehension of those matters of which he was ignorant, but zealously seeks for enlightenment, considering that the profit he will derive from gratifying his love of knowledge will be of more value than an unseasonable sense of shame: and so in this also he is a pattern to those that live after him. For we ought never, I think, to pass over the words of our teachers, even though they may not be so very distinct, merely for the sake of seeming to be shrewd people and very quick in intelligence; but rather to investigate the meaning and search it out wisely, in the teaching at first delivered to us for our profit. For the knowledge of what is useful is far nobler than a vain semblance of wisdom, and far better is it to learn a thing in reality than merely to seem to know all about it.

The disciples had not yet been clothed with the power from on high, neither had they received the strength that was to invigorate them and impart courage to their character—I mean the gift of the Holy Spirit. Thus, they were not able to wrestle with death and engage in a conflict with terrors so hard to face.

A great thing is love, and stronger than fire itself, and it goeth up to the very heaven; there is no hindrance which can restrain its tearing force. And so the most fervent Peter, when he hears, "Whither I go ye cannot come," what saith he? "Lord, whither goest thou?" and this he said, not so much from wish to learn, as from desire to follow. To say openly, "I go," he dared not yet, but, "Whither goest thou?" Christ answered, not to his words, but to his thoughts. For that this was his wish, is clear from what Christ said, "Whither I go thou canst not follow Me now." Seest thou that he longed for the following Him, and therefore asked the question? And when he heard, "thou shalt follow Me afterwards" not even so did he restrain his longing, and, though he had gained good hopes, he is so eager as to say, "Why cannot I follow Thee now? I will lay down my life for Thee."

(Hom. lxxiii. 3) Great is love, and stronger than fire; nothing can stop its course. Peter the most ardent of all, as soon as he hears our Lord say, Whither I go ye cannot follow Me now, asks, Lord, whither goest Thou?

The Word, however, departs on his own courses, and he who follows the Word follows him. But one who is not prepared to walk in his steps persistently cannot follow, since the Word leads those to his Father who do all things that they might be able to follow him and that they may follow him until they may say to the Christ, "My soul has clung to you."

Peter, having become bold from great fervor, when he heard the Lord say "where I am going, you cannot come," asks: "Where are You going?" He speaks to Christ as if to say: "What kind of path is this that I cannot travel?" He asks this not so much wishing to learn where He is going, as covertly expressing the thought that even if You were to go by the most difficult path of all, I would still follow You. So much did he love always being together with Christ! Therefore Christ also answers Peter's thought: "You cannot follow Me now, but afterward you will follow Me."

Above, John mentioned the defection of one of the disciples, Judas the traitor; here he tells of the failure of another, Peter, who denied Christ. First we see the occasion of Christ's prediction; secondly, the prediction of Peter's denial. He does two things about the first: he mentions Peter's desire; secondly, his confidence, Why cannot I follow you now? He does two things about the first: he shows Peter expressing his desire; secondly, he shows that its fulfillment will be delayed, you cannot follow me now.

Peter's desire is shown by the quick way he questioned Christ: Simon Peter said to him, Lord, where are you going? Peter had heard our Lord say that he would be with them just for a little while, and he became anxious about Christ's leaving them. So he asks, Where are you going? Chrysostom says about this: "Peter's love was indeed great, and more furious than a fire that nothing could stop." This is why even after Christ had said, "Where I am going you cannot follow," Peter still wanted to follow him. So he asked where he was going, just like we read in the Song of Songs: "Whither has your beloved gone, O fairest among women? Whither has your beloved turned, that we may seek him with you?" (6:1).

Yet he cannot now have what he desires, since for the present he is prevented from following Christ. Where I am going you cannot follow me now; but you shall follow afterward. This is like saying: You are still imperfect, and thus not able to follow me now; but later, when you are perfect, you will follow me. This is similar to what we will read further on: "Truly, truly, I say to you, when you were young," that is, imperfect, "you girded yourself...but when you are old," and have climbed the mountain of perfection, "you will stretch out your hands, and another will gird you" (21:18).

Peter had earlier answered the Lord out of a kind of proud self-assurance when he had told him, "I will lay down my life for you." He had not yet received the strength to carry out that promise. Now, in order to be able to do so, he is already filled with charity. That is why he is asked, "Do you love me?" And he answers "I do," because it is only charity that can carry it out. So how do things stand, Peter? Dying is what you were afraid of. He is alive and talking to you, the one you saw dead. Do not be afraid of death anymore. It has been conquered in him whose death you dreaded. He hung on the cross, he was fixed there with nails, he gave up the spirit, he was struck with a lance, laid in the tomb. That is what you were afraid of when you denied him, afraid you would suffer this. And by fearing death you denied life. Understand the truth now: when you were afraid of dying, that is when you died.

Peter promised he would die for him, and he was not even able to die with him. He had staked more, you see, than his credit could stand. He had promised more than he could fulfill, because it was in fact unfitting that he should do what he had promised. "I will lay down my life," he said, "for you." But that is what the Lord was going to do for the servant, not the servant for the Lord. So as he had staked more than he was worth, he was then loving in an inverted sort of way; that is why he was afraid and denied Christ. Later on, though, the Lord, after he has risen, teaches Peter how to love. While he was loving in the wrong way, he collapsed under the weight of Christ's passion. But when he was loving in the right way, Christ promises him a passion of his own.

The blessed Peter, as we have just heard, is ordered to follow. And yet he had originally been thinking of going ahead when he said to the Lord, "I will lay down my life for you." He was so sure of himself that he was unaware of his fear. He wanted to go ahead of the one he should be following. It was a good thing he was eager to do, but he did not keep to the right order.

But what does he say to this? "Why cannot I follow Thee now? I will lay down my life for Thy sake." He saw what was the kind of desire in his mind; but what the measure of his strength, he saw not. The weak man boasted of his willingness, but the Physician had an eye on the state of his health; the one promised, the Other foreknew: the ignorant was bold; He that foreknew all, condescended to teach. How much had Peter taken upon himself, by looking only at what he wished, and having no knowledge of what he was able! How much had he taken upon himself, that, when the Lord had come to lay down His life for His friends, and so for him also, he should have the assurance to offer to do the same for the Lord; and while as yet Christ's life was not laid down for himself, he should promise to lay down his own life for Christ!

Peter answered him: Why cannot I follow? I will lay down my life for thee: and this is to follow perfectly: below, in the fifteenth chapter: "Greater love hath no man than this, that a man lay down his life for his friends." If therefore I can do this, well can I follow. And because Peter does not desist from presumption through the admonition of his own frailty, he is now repressed through the prediction of his future transgression.

What is there, he means, that prevents or that can keep him back from following His Master, now that his deliberate aim is to die for Christ's sake, reckoning this as his proudest boast? For the utmost of all danger, and the extremest violence of the implacable enmity of persecutors, have no effect beyond the range of the flesh; for with the flesh alone has death to deal: and he that is ready and fully prepared even for this extreme, would not easily be hindered from his purpose, or give up his intense conviction as to the duty of following to the end. The zeal of Peter was most ardent, and the extent of his promise excessive; yet one might see that the power latent in him was not inconsiderable, or rather the issue of the events themselves would convince one of this. One point however must be considered. Our Saviour Christ, speaking now in one way and now in another of His ascension into heaven, says that Peter will not follow Him now, but will follow Him hereafter; as soon, namely, as his apostolate is fulfilled, and when the fit season has come to summon the bodies of the saints to the city above: whereas Peter himself protests that he is now ready even to risk his life, going as it were by a different way, and not coming by a direct course to the meaning of the words. And I think his language must imply this: failing as yet to attach to what has been spoken by Christ its exact signification, he believes that the Lord intends possibly to pass over to some of the wilder villages in Judaea, or even to visit foreign peoples, who will, after carefully listening, so violently dissent from the words which He will be likely to speak, that the daring plots of the Pharisees will seem feeble compared with the base designs of the other Jews, and the madness inherent in them will be shown to be of the very mildest type. For this reason he declares that he will suffer nothing to interfere with his following Christ: he does not absolutely promise to die, but says that if the need should arise he will not shrink from death. Now there is a passage exactly similar to this in the previous part of this book, and I will proceed to tell you where it occurs.

At one time Christ was sojourning among the Galilaeans to avoid the fury of the Jews, their ungovernable temper, and their unbridled insolence in speech; and great was the wonder excited in those quarters by His marvellous deeds. But when the brother of Mary and Martha had died, I mean of course Lazarus, He as God knew of it, and forthwith said to His disciples: Our friend Lazarus is fallen asleep, but I go that I may awake him out of sleep. Hereupon the disciples affectionately reply: The Jews were but now seeking to stone Thee; and goest Thou thither again? And when Christ is on the point of starting, and urgently tells them that He must certainly return to the country of the Jews, Thomas, who is called Didymus, said unto his fellow-disciples, Let us also go, that we may die with Him. I believe that Peter's object in speaking is pregnant with some similar idea. For he thinks, perhaps, as I said just now, that Jesus is on the eve of departing to preach somewhere else among people at whose hands He will be exposed to danger. Therefore he himself also, in his uncontrollable affection for Christ, declares that his zeal now to defend his Master will be invincible and irresistible, meaning that there is nothing left in the world that is strong enough to check his devotion, now that he has convinced himself that he must follow Christ, seeing that he is ready and willing even to die in his Master's cause.

When he had shaken off the dread of being the traitor, and was shown to be one of His own, he afterwards asked boldly himself, while the others held their peace. "What sayest thou, Peter? He said, 'thou canst not,' and thou sayest, 'I can'? Therefore thou shalt know from this temptation that thy love is nothing without the presence of the impulse from above." Whence it is clear that in care for him He allowed even that fall. He desired indeed to teach him even by the first words, but when he continued in his vehemence, He did not indeed throw or force him into the denial, but left him alone, that he might learn his own weakness.

But Peter is so irrepressible in his eagerness that he even contradicts Christ. He is not satisfied with having received the good hope of following Christ later, but insists on his own way and self-confidently says: "Why can I not follow You now? I will lay down my life for You." See what power desire has! Peter had heard the Lord say that "greater love has no one than this, that someone lay down his life for his friends" (John 15:13); therefore he himself strives for this degree and desires to attain the very highest love, which is why he promises to lay down his life for the Lord.

When John says, Peter said to him, he indicates Peter's confidence. Peter had understood what our Lord had just said as expressing some doubt about the perfection of Peter's love. Love is perfect when one exposes oneself to death for a friend: "Greater love has no man than this, that a man lay down his life for his friends" (15:13). And so because Peter was ready to die for Christ, he declared that he was perfect in love when he said, I will lay down my life for you, that is, I am ready to die for you. He really meant this, and was not pretending. Still, we do not know the strength of our own love until it meets some obstacle to be overcome: "I am not aware of anything against myself, but I am not thereby acquitted" (1 Cor 4:4).

John is not the only Evangelist who details this prophetic announcement of Jesus' own denial to Peter. The other three also record the same thing but not at the same time in all cases. Matthew and Mark introduce it after they have left the house in which they were eating the Passover. Luke and John bring it in before he left that scene. We may suppose either that the two former are referring to what had passed or the two latter are anticipating what is coming. Or the great difference not only of the words but of the subjects that precede the speech and that excite Peter to the presumption of offering to die for or with our Lord may lead us to conclude that he made this offer three times and that our Lord three times replied, "Before the rooster crows, you shall deny me three times."

"Jesus" therefore "answered him, Wilt thou lay down thy life for my sake?" Wilt thou do for me what I have not yet done for thee? "Wilt thou lay down thy life for my sake?" Canst thou go before, who art unable to follow? Why dost thou presume so far? what dost thou think of thyself? what dost thou imagine thyself to be? Hear what thou art: "Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice." See, that is how thou wilt speedily become manifest to thyself, who art now talking so loftily, and knowest not that thou art but a child. Thou promisest me thy death, and thou wilt deny me thy life. Thou, who now thinkest thyself able to die for me, learn to live first for thyself; for in fearing the death of thy flesh, thou wilt occasion the death of thy soul. Just as much as it is life to confess Christ, it is death to deny Him.

Or was it that the Apostle Peter, as some with a perverse kind of favor strive to excuse him, did not deny Christ, because, when questioned by the maid, he replied that he did not know the man, as the other evangelists more expressly affirm? As if, indeed, he that denies the man Christ does not deny Christ; and so denies Him in respect of what He became on our account, that the nature He had given us might not be lost. Whoever, therefore, acknowledges Christ as God, and disowns Him as man, Christ died not for him; for as man it was that Christ died. He who disowns Christ as man, finds no reconciliation to God by the Mediator. For there is one God, and one Mediator between God and men, the man Christ Jesus. He that denies Christ as man is not justified: for as by the disobedience of one man, many were made sinners; so also by the obedience of one man shall many be made righteous. He that denies Christ as man, shall not rise again into the resurrection of life; for by man is death, and by man is also the resurrection of the dead: for as in Adam all die, even so in Christ shall all be made alive. And by what means is He the Head of the Church, but by His manhood, because the Word was made flesh, that is, God, the Only-begotten of God the Father, became man. And how then can one be in the body of Christ who denies the man Christ? Or how can one be a member who disowns the Head?

But why linger over a multitude of reasons when the Lord Himself undoes all the windings of human argumentation? For He says not, The cock shall not crow till thou hast denied the man; or, as He was wont to speak in His more familiar condescension with men, The cock shall not crow till thou hast thrice denied the Son of man; but He says, "till thou hast denied me thrice." What is that "me," but just what He was, and what was He but Christ? Whatever of Him, therefore, he denied, he denied Himself, he denied the Christ, he denied the Lord his God. For Thomas also, his fellow-disciple, when he exclaimed, "My Lord and my God," did not handle the Word, but only His flesh; and laid not his inquisitive hands on the incorporeal nature of God, but on His human body. And so he touched the man, and yet recognized his God. If, then, what the latter touched, Peter denied; what the latter invoked, Peter offended. "The cock shall not crow till thou hast denied me thrice." Although thou say, "I know not the man;" although thou say, "Man, I know not what thou sayest;" although thou say, "I am not one of His disciples;" thou wilt be denying me. If, which it were sinful to doubt, Christ so spake, and foretold the truth, then doubtless Peter denied Christ. Let us not accuse Christ in defending Peter. Let infirmity acknowledge its sin; for there is no falsehood in the Truth. When Peter's infirmity acknowledged its sin, his acknowledgment was full; and the greatness of the evil he had committed in denying Christ, he showed by his tears. He himself reproves his defenders, and for their conviction, brings his tears forward as witnesses.

Nor have we, on our part, in so speaking, any delight in accusing the first of the apostles; but in looking on him, we ought to take home the lesson to ourselves, that no man should place his confidence in human strength. For what else had our Teacher and Saviour in view, but to show us, by making the first of the apostles himself an example, that no one ought in any way to presume of himself? And that, therefore, really took place in Peter's soul, for which he gave cause in his body. And yet he did not go before in the Lord's behalf, as he rashly presumed, but did so otherwise than he reckoned. For before the death and resurrection of the Lord, he both died when he denied, and returned to life when he wept; but he died, because he himself had been proud in his presumption, and he lived again, because that Other had looked on him with kindness.

(Tr. lxvi. 1) Wilt thou do that for Me, which I have not done yet for thee? Canst thou go before, who canst not come after? Why presumest thou so? Hear what thou art: Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied Me thrice. Thou who promisest Me thy death, shall thrice deny thy life. Peter knew his great desire, his strength he knew not: he boasted of his will, while he was yet weak; but the Physician saw his weakness. (c. 2.). Some who perversely favour Peter, excuse him, and say that he did not deny Christ, because when asked by the servant maid, he said he did not know Him, as the other Evangelists witness more expressly. As if to deny the man Christ, was not to deny Christ; yea, that in Christ, which He was made for our sakes, that that which He made us, might not perish. By what is He the Head of the Church, but by His humanity? And how then is he in the body of Christ, who denies the man Christ? But why do I argue so long? Our Lord does not say, The cock shall not crow till thou deniest man, or the Son of man, but till thou deniest Me. What is Me, but that which He was? So then whatever Peter denied, he denied Christ: it is impious to doubt it. Christ said so, and Christ said true: beyond a doubt, Peter denied Christ. Let us not, to defend Peter, accuse Christ. The frailty of Peter himself, acknowledged its sin, when he witnessed by his tears the evil he had done in denying Christ. Nor do we say this, because we have pleasure in blaming the first of the Apostles; but that we may take warning from him, not to be confident of our own strength.

(Tr. lxvi. 2) That took place in the soul of Peter, which he offered in the body; though differently from what he meant. For before the death and resurrection of our Lord, he both died by his denial, and lived again by his tears.

(de Con. Evang. iii. c. 2. [5.]) This speech, The cock shall not crow, occurs in all the Evangelists, but not at the same time in all. Matthew and Mark introduce it after they have left the house, in which they were eating; Luke and John before. We may suppose either that the two former are recurring to what had passed, or the two latter anticipating what is coming. Or the great difference not only of the words, but of the subjects which precede the speech, and which excite Peter to the presumption of offering to die, for or with our Lord, may lead us to conclude that he made this offer three times, and that our Lord three times replied, Before the cock crow, thou shalt deny Me thrice.

Which sentence may be read in two ways: either as affirming, thou shalt lay down thy life for My sake, but now through fear of the death of the body, thou shalt incur spiritual death: or as mocking; as if He said,

Nevertheless, should any one fall, let the example of Peter save him from despair, and teach him that he can without delay obtain pardon from God.

Jesus answered him: Wilt thou lay down thy life for me? Augustine: "Can you go before, you who cannot follow? What do you believe yourself to be? Hear what you are." Verily, verily, I say unto thee, the cock shall not crow till thou hast denied me thrice. Augustine: "You who promise me your death will deny your life three times. For as great a life as it is to confess Christ, so great a death is it to deny Christ. By fearing the death of your flesh, you will deal death to your soul."

Question. It is asked concerning what the Lord said to Peter: You will deny me three times. From this it seems that he revealed to Peter his fall, and that he compelled Peter to despair. I respond: It must be said that to foretell and to reveal are different. God reveals to no one, but nevertheless He does foretell: because what is revealed is known with certitude, but what is foretold is not: because sometimes it is believed to be said as a threat, and sometimes under a condition. Whence Peter also understood it under a condition: if you do not guard yourself; and therefore he did not despair.

Wonderful as the zeal of Peter in this matter may be, his promises are beyond his power to fulfil: Christ, however, with the gloom of the threatening tempest in His mind, knowing well how severe will be the temptation and how bitter the persecution, seems as it were to shake His head in sorrow; and then, unfolding to Himself the whole extent of His sufferings, as though it were present to His bodily eyes, beholding the surpassing fury of the Jews in their madness, and seeing clearly all that will come to pass in that hour, He exclaims as though to say: "Dost thou, O Peter, lay down thy life for Me, and sayest thou that thy fear in this matter is as nothing? and supposest thou that thou wilt be strong enough to overcome the trials that will encompass thee? Nay, thou knowest not the grievous weight of the coming temptation, for the suffering that lies before thee is beyond thy strength to endure: thy heart shall fail thee utterly, even though thou wouldst not have it so: thrice shalt thou deny Me, and that too in one single night." We must surmise that Jesus means to speak somewhat to this effect: yet herein again it is fitting that we should admire the kindness to mankind that appeared in Him: for having predicted that the strength of Peter's courage will not be commensurate with the tone of his zealous assertions, but will fail and flag so utterly as to yield at the mere alarm of a coming danger, He added not one single word of threatening; erhaps for this reason, that Peter had not spoken under any Divine impulse: at all events, for some reason or other He does not hold out any threat of chastisement against one who suffered from human infirmities. For He knew that the nature of man was as yet enfeebled, and unable to endure the threat of death. Death had not yet been deprived of its power through His resurrection, and was still boastfully vaunting against the mind of all men, still strong enough to crush, even by fear and that alone, the hardiest and bravest of heroes. For human nature, being unnaturally subjected to death, yields to death as to a conquering power, or rather used to yield at that time: but now that our Saviour has burst its bonds, the approach of death is delightful to those who love Christ, even though it come in bitterness and pain. For the everlasting life has arisen in its stead, destroying the power of corruption.

And let no one here again imagine that Peter's denial and failure were caused by the words of Christ. He is not speaking by way of imposing any obligation on the disciple, or drawing him on by constraint to the sufferings of which He speaks; but rather He means to predict to His disciple exactly what as God He knows will most surely and certainly come to pass.

But seeing that all that happened to the men of former times has been written for the admonition of those who live after them, let us now say somewhat necessary to our edification, drawing our conclusions from this passage. I do not think that we ought to make any rash vows before God, or to promise to perform what may sometimes be beyond our power, as though we could control human events. And I say this in regard to the charges to which we render ourselves liable in case of failure: especially I consider that hasty statements, such as "I will do this," or, "I will do that," as the case may be, are not far removed from arrogance. For in all cases where one may have deliberately determined to undertake any matter, wishing to carry it out successfully, one's duty is always to use those words of the very wise disciple: If the Lord will, and we live. For while I maintain that a zeal for good works must be inherent in the souls of the godly, as well as eager willingness to carry these virtuous resolves with all our might into effect, yet our duty is to pray for the successful means of gaining this end through the gracious blessing that is from above, and not to make rash promises as though success lay already in our own grasp. Thus we shall be able to keep unbroken our promises to God of all that is good, and we shall have "our feet clear" of blame, according to the saying of the Greek poet. And on other authority: Better is it not to vow to any, than to vow and not pay.

Christ had said that He must be betrayed; Peter replied, "Be it far from Thee, Lord; this shall not happen unto Thee." He was rebuked, but not instructed. On the contrary, when Christ desired to wash his feet, he said, "Thou shall never wash my feet." Again, when he hears, "Thou canst not follow Me now," he saith, "Though all deny Thee, I will not deny Thee." Since then it was likely that he would be lifted up to folly by his practice of contradiction, Jesus next teacheth him not to oppose Him. This too Luke implies, when he telleth us that Christ said, "And I have prayed for thee, that thy faith fail not"; that is, "that thou be not finally lost." In every way teaching him humility, and proving that human nature by itself is nothing.

But, since great love made him apt for contradiction, He now sobereth him, that he might not in after times be subject to this, when he should have received the stewardship of the world, but remembering what he had suffered, might know himself. And look at the violence of his fall; it did not happen to him once or twice, but he was so beside himself, that in a short time thrice did he utter the words of denial, that he might learn that he did not so love as he was loved. And yet, to one who had so fallen He saith again, "Lovest thou Me more than these?" So that the denial was caused not by the cooling of his love, but from his having been stripped of aid from above. He accepteth then Peter's love, but cutteth off the spirit of contradiction engendered by it. "For if thou lovest, thou oughtest to obey Him who is beloved. I said to thee and to those with thee, 'Thou canst not'; why art thou contentious? Knowest thou what a thing it is to contradict God? But since thou wilt not learn in this way that it is impossible that what I say should not come to pass, thou shalt learn it in the denial." And yet this appeared to thee to be much more incredible. For this thou did, not even understand, but of that thou hadst the knowledge in thy heart. Yet still that came to pass which was not even expected.

"I will lay down my life for Thee." For since he had heard, "Greater love than this hath no man," he straightway sprang forward, insatiably eager and desirous to reach even to the highest pitch of virtue. But Christ, to show that it belonged to Himself alone to promise these things with authority, saith, "Before the cock crow." That is, "now"; there was but a little interval. He spake when it was late at night, and the first and second watch was past.

This is not contrary to what is said in Mark. For he said, "The rooster will not crow twice before you will deny me three times." You see, as soon as he denied him, the rooster crowed. And as he denied for a third time, the rooster crowed for a second time, in some way bearing witness to the truthfulness of the Lord, as well as reminding Peter both what he said to the Lord and what he heard from him. Therefore, when he denied at first, by the will of the Lord the bird uttered a sound out of its proper time. But when he denied for the third time, then it crowed at the appointed time. However Mark, dictating the Gospel according to Peter's view, also said how many times the bird crowed during the denial, as if he wanted to establish more clearly the reproach of Peter by his own sin.

The Savior, showing him that He alone, and not any man, can promise this with certainty, says: "The rooster will not crow before you deny Me three times," that is, right now; for little time remains. The Lord was saying this late at night, and the first and second watches of the night had already passed. Since Peter was contradicting out of great love, the Lord accepts the love but cuts off the contradiction. Therefore He deprives him of help from above and brings him to the knowledge of his own weakness. For if you love, you must submit to the One you love. I said that you cannot, yet you contradict. From the denial you will clearly learn that what I say cannot fail to come true. Therefore, sparing him, He allowed him to fall, so that he would not experience this later as well, when he would receive the stewardship of the whole world, but would come to know himself. And see how he fell: not once, but three times. Thus abandonment by God exposes our powerlessness, and whoever is attentive finds in this the greatest benefaction.

Next, John shows Jesus predicting the denial of Peter. First, Jesus checks Peter's presumption; secondly, he predicts his denial.

As to the first we should note that after Christ said you cannot follow me now, Peter was confident of his own strength and said that he could follow Christ and die for him. Our Lord checked him by saying, Will you lay down your life for me? It is like saying: Think what you are saying. I know you better than you know yourself; you do not know how strong your own love is. So do not assume that you can do everything. "So do not become proud, but stand in awe" (Rom 11:20). A similar thought is found in Matthew (26:41): "The spirit indeed is willing, but the flesh is weak."

Our Lord allowed Peter to be tempted and to fall so that when he became head of the Church he would have an unpretentious opinion of himself and have compassion for his subjects when they sinned: "For we have not a high priest who is unable to sympathize with our weakness, but one who in every respect has been tempted as we are, yet without sinning" (Heb 4:15). In Peter, some temptations grew into sins. But Christ was tempted as we are, not because he committed sin, but because the temptations were penal in character.

Christ predicts Peter's denial when he says, Truly, truly, I say to you, the cock will not crow, till you have denied me three times. This causes a problem as it seems to be false: for in some versions of Mark (14:68) we read that the cock crowed immediately after his first denial. Augustine answers this in two ways. In the first way he says that our Lord was expressing Peter's state of mind rather than his actions: for such fear had overcome Peter's soul that he was ready, by the time the cock crowed, to deny our Lord not only once but three times. So the meaning is: you will be ready to deny me three times before the cock crows. He explains it another way by saying the prediction refers to the very beginning of Peter's denial. Something is said to happen before something else even it if only begins to happen. Now our Lord predicted three denials; they began before the first cock-crow, although the entire series was not completed before it. Here the meaning is: your triple denial will begin before the cock crows.

There is also a question about where these words were spoken. Matthew and Mark say that our Lord said this to Peter after they had left the upper room; but Luke and John say he said this in the upper room. It is after the farewell discourses that John has Jesus saying, "Rise, let us go hence" (below 14:31). In answer to this we should say that it is true that our Lord said this in the upper room. Matthew and Mark did not follow the order of history, but of memory.

One could also say, with Augustine, that our Lord said this three times. A close inspection of our Lord's words which led to his predicting the denial of Peter shows that three different things were said. In Matthew we read that our Lord said: "You will all fall away because of me this night" (Mt 26:31); and Mark says the same (Mk 14:27). Peter answered: "Though they all fall away because of you, I will never fall away" (Mt 26:33). Then Jesus said: "This very night, before the cock crows, you will deny me three times" (Mt 26:34). In Luke, however, we read that Jesus said: "Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail" (Lk 22:31). Peter then said, "Lord, I am ready to go with you to prison and to death" (Lk 22:33). Our Lord answered this: "I tell you, Peter, the cock will not crow this day, until you three times deny that you know me" (Lk 22:34). But here, in John, when Peter asked our Lord where he was going, our Lord replied: "the cock will not crow, till you have denied me three times." We can conclude from this that our Lord predicted Peter's denial several times.

Our special attention, brethren, must be earnestly turned to God, in order that we may be able to obtain some intelligent apprehension of the words of the holy Gospel, which have just been ringing in our ears. For the Lord Jesus saith: "Let not your heart be troubled. Believe in God, and believe [or, believe also] in me." That they might not as men be afraid of death, and so be troubled, He comforts them by affirming Himself also to be God. "Believe," He says, "in God, believe also in me." For it follows as a consequence, that if ye believe in God, ye ought to believe also in me: which were no consequence if Christ were not God. "Believe in God, and believe in" Him, who, by nature and not by robbery, is equal with God; for He emptied Himself; not, however, by losing the form of God, but by taking the form of a servant. You are afraid of death as regards this servant form, "let not your heart be troubled," the form of God will raise it again.

(Tr. lxvii. 1) Our Lord consoles His disciples, who, as men, would be naturally alarmed and troubled at the idea of His death, by assuring them of His divinity: Let not your heart be troubled: ye believe in God, believe also in Me; as if they must believe in Him, if they believed in God; which would not follow, unless Christ were God. Ye are in fear for this form of a servant; let not your heart be troubled; the form of God shall raise it up.

He therefore first exhorts them that, considering the manner of departing, they should not be troubled by his departure nor fail in faith, but rather believe. Therefore he says: Let not your heart be troubled, but let it believe: whence: You believe in God, believe also in me. Let it not be troubled by absence, but believe in the absent one: just as you believe in God, whom you do not see. And the reason why they ought not to be troubled but to believe is this: namely, that the Lord does not depart from them entirely, but goes before them, so that he may again take them up to glory, in which there are many mansions already prepared according to eternal election, but still to be prepared according to merits: whence this word to prepare, according to Augustine's exposition, is taken in the text according to these two significations.

The whole can nevertheless be expounded in one signification of this word to prepare, so that the sense is: Let not your heart be troubled, but believe in me; because in my Father's house there are many mansions, in which you will rest together with me, to which I prepare the way; therefore you ought not to grieve. But then you would have cause to grieve, if it were not so, I would have told you, that is, if I had not said: Because I go to prepare a place for you, I will take you up again, etc. But I have said this and I say it; whence: And if I go and prepare a place for you, I come again and will take you to myself, etc. However it may be read, an exhortation to faith is made.

Ye believe in God, believe also in Me.

He is making an able soldier out of one who but now was a coward, and while the disciples were smarting with the anxieties of fear He bids them take to themselves the terrible power of faith. For thus are we safe, and not otherwise, according surely to the song of the Psalmist: The Lord is my illumination and my saviour; whom shall I fear? The Lord is the shield of my life; of tvhom shall I be afraid? For if the all-powerful God fights for us and shields us, who could ever have power to harm us? And who will by any chance advance to such a height of power as to keep the elect in subjection to him, and to force them to submit to the evil designs of his perverse imagination? Or who could take by his spear and lead captive those that wear the panoply of God? Faith therefore is a weapon whose blade is stout and broad, that drives away all cowardice that may spring from expectation of coming suffering, and that renders the darts of evil-doers utterly void of effect and utterly profitless of success in their temptations. And this being the nature of faith, we must further notice another point: Christ bade them believe not in God alone, but also on Himself, not implying thereby that He is at all different from the One Who is in His nature God, I mean as regards identity of essence; but that to believe in God and to suppose that the province of faith must be wholly bound up in this one phrase, is rather a peculiar characteristic of the Jewish imagination, whereas the inclusion of the name of the Son within the compass of faith in God indicates the acceptance of an injunction of evangelic preaching. For those at least who are rightly minded must believe in God the Father, and not merely in the Son, but also in the fact of His Incarnation, and in the Holy Ghost. For the Persons of the Holy and Consubstantial Trinity are distinguished both by difference of names and by the peculiar qualities and special offices of each: for the Father is Father and not Son, the Son again is Son and not Father, and the Holy Ghost is the Spirit peculiar to the Godhead. And yet the Trinity is summed up into a common Unity of Essence, so that our Creed gives us not three Gods, but one God. Still, I maintain that we must preserve accurately the definitions of our faith, not content with saying "We believe in God," but fully explaining our confession, and attaching to each Person the same measure of glory. For in our minds there should be no difference as to the intensity of our faith: our faith in the Father is not to be greater than our faith in the Son, or even than our faith in the Holy Ghost. But one and the same is the extent and the manner of our confession, uttered in regard to each of the three Persons with the same measure of faith; in such a way that herein again the Holy Trinity may appear in Unity of nature, so that the glory that encircles It may be seen in unchallenged perfection, and our souls may display our faith in the Father and in the Son, even in His Incarnation, and in the Holy Ghost. And I believe no man, if he were wise, would make any distinction between the Word of God and the Temple formed from the virgin, at least as regards the question of sonship; for there is One Lord, Jesus Christ, according to the saying of Paul. But let him who would sever into two sons Him Who is One and One alone, know surely that he is denying the faith. The inspired Paul, for instance, in working out very excellently and accurately the doctrine on this point, would have us confess our belief not simply in Christ as the Only-begotten, but also in Him as made like unto us, that is, made man, and as having both died and risen again from the dead. For what does he say? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach: that if thou shalt say with thy mouth, Jesus is Lord, and shalt believe in thy heart that God raised Him from the dead, thou shalt be saved: for with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. Now if we believe on the Son as having risen again, who was He that died so that He might rise again? But it is evident that He is reckoned to have died according to the flesh. For His own body was imprisoned in the bonds of death, and restored to life again: for it was a body that shared in our natural life, though containing in itself in full perfection that peculiar indwelling power so mysteriously united to it, namely an energy capable of bestowing life. Whensoever therefore any one shall sever these two natures, and in separating the flesh from Him Who corporeally dwelt therein shall dare to speak of two sons, let him know that he is believing on the flesh alone. For the Divine Scriptures teach us to believe on Him Who was crucified and died and rose again from the dead, as being no other than the Word of God Himself; not so much in regard to identity of essence, for the body of Christ is body and not Word, though it be the body of the Word; but rather in respect of veritable sonship. And if any one were to think that herein we are not speaking with all possible accuracy, he would have to come forward and show us the Word Who is from God dead as regards His Divine nature, a thing which it is impossible or rather impious even to conceive.

Let not your heart be troubled.

By saying that Peter's courage will fail him so utterly that he will deny his Master thrice, and will suffer so sad a downfall in one single night, He almost seems by the overwhelming weight of His words to arouse in the disciples the extremity of terror at the dangers before them. Whence it may very well have happened that the other disciples began at once to reason with one another, saying: "What can be the nature, the extent, or the exceeding heaviness of that dread of coming troubles, and of that temptation so irresistible as to attack the chief among us and overcome him, not once only, but many times by the same assault, and that within so brief a space of time? Surely, who among us will escape a yet worse plight, or how can any other among us withstand such an attack, when Peter wavers and yields as of necessity to the grievous weight of the trials that beset him? Vainly it seems have we endured toils for the sake of our duty in following Him: our efforts are ending only in the exhaustion of our vital powers, though they seemed to hold out to us a prospect of life with God." There is surely nothing improbable in supposing that the disciples were thus reasoning in their inmost thoughts: and since it was needful to restore again their drooping spirits, He introduces as it were the necessary antidote to the reasonings and fears that His words had aroused, and bids them arm themselves with a calm and untroubled spirit, saying to them: Let not your heart be troubled. Notice, however, in how guarded a manner He promises them the forgiveness of |232 their coming feebleness of spirit. He does not say plainly: "I will forgive you even in spite of your weakness," or. "I will be present with you none the less, although you deny Me and forsake Me;" His object therein being, not to completely remove their fears of shame, or completely take away their suspicions of failure, lest He should seem to make out their error to be a light matter and teach them to regard as of no account the blame they would incur in their denial of Him. But in bidding them not be troubled, He placed them as it were on the borderland betwixt hope and fear: so that, if they fell into weakness and suffering in their human frailty, the hope of His clemency might help them to recovery; while the fear of stumbling might urge them to fall but seldom, since they had not yet been endowed with the power never to fail at all, not having as yet been clothed with the power from above, from on high, I mean the grace that comes through the Spirit. He bids them therefore not to be troubled, teaching them at once that it was fitting that those who were prepared for the conflict, and ready to enter on the struggles for the sake of the glory that is on high, should be altogether superior to feelings of cowardice: for an untroubled mind is a great help towards a courageous temper: at the same time, with somewhat obscure and not very distinct intimations, yet certainly, sowing the seed of a germinant hope of forgiveness, if ever it should really happen to them in their human weakness to fall away into cowardice. For a mind that is not yet stablished by the grace that comes from above is timid and easily upset, and very apt to be disturbed. For this reason also surely the very wise Paul prays for certain to whom he is writing, in the words: And the peace of Christ, which passeth all understanding, shall guard your hearts. For this is in reality to be untroubled in heart.

In commanding them not to be troubled, Jesus placed them, as it were, on the threshold between hope and fear. This way, if they fell into weakness and suffering in their human frailty, the hope of his mercy might help them to recover. On the other hand, the fear of stumbling might urge them to fall less often inasmuch as they had not yet been endowed with the power from above, from on high—I mean the grace that comes through the Spirit that always keeps them from failure.

Here, Jesus makes an able soldier out of one who recently was a coward. And while the disciples were suffering with the anxieties of fear, he commands them to cling to the intense power of faith.… Faith is a weapon whose blade is stout and broad; it drives away all cowardice that may spring from the expectation of coming suffering and renders the darts of evildoers utterly void of effect and makes their temptations utterly profitless.

Our Lord speaks in words deliberately chosen, so that whatever he claims for the Father, he signifies in modest language to be appropriate to himself. Take for example the command, "Believe in God, and believe in me." He is identified with God in honor. How, I ask you, can he be separated from his nature? He says, "Believe in me also," just as he said "Believe in God." Do not the words "in me" signify his nature? Separate the two natures, but then you must also separate the two beliefs. If it is life that we should believe in God without Christ, strip Christ of the name and qualities of God. But if perfect life is given to those who believe in God only when they believe in Christ also, let the careful reader ponder the meaning of the saying, "Believe in God, and believe in me also," for these words, uniting faith in him with faith in God, unite his nature to God's. He enjoins first of all the duty of belief in God but adds to it the command that we should believe in himself also, which implies that he is God, since those who believe in God must also believe in him. Yet he excludes the suggestion of a unity contrary to religion, for the exhortation "Believe in God, believe in me also" forbids us to think of him as alone in solitude.

(Hom. lxxiii. 1) Faith too in Me, and in the Father that begat Me, is more powerful than any thing that shall come upon you; and will prevail in spite of all difficulties. He shows His divinity at the same time by discerning their inward feelings: Let not your heart be troubled.

When the apostles heard concerning the chief Peter that he would deny, naturally confusion fell upon them. Therefore the Lord comforts them and calms the confusion of their hearts. For if the chief and fervent Peter would deny three times before the rooster crows, obviously they should expect some great circumstance.

Then, the disciples as if said: "How can we not be troubled, when such difficulties will come upon us?" He answers: "Believe in God, and believe in Me," and all your difficulties will be resolved, and the trouble will be calmed through faith in God and in Me. Therefore He also said to them "let not your heart be troubled," so that by this very thing they would be assured that He sees the state of their heart and knows the hidden trouble, that He is God.

Above (ch 13), our Lord taught his disciples by example, here he consoles them by his words. First, they are encouraged in many ways by what he says; secondly, what he has said is explained (ch 16). Concerning the first, we should note that there were two things which could trouble the disciples. One was near, that Christ would soon be leaving them; the second was in the future, and was the hardships they would undergo. First, Christ consoles them over his leaving; secondly, over their future hardships (ch 15).

He does two things concerning the first: first, he consoles them from their own point of view, as those who will be left; secondly, from his own point of view, as the one leaving (v 27). He does three things about the first: first, he says that he is going to the Father; secondly, he promises them the gift of the Holy Spirit (v 15); thirdly, he promises that he will also be with them (v 18). He does two things about the first: first, he mentions that he is going to the Father; secondly, he brings in the way he would go (v 4). He does three things about the first: first, he expels their anxieties; secondly, he refers to his power (v 1b); thirdly, he adds a promise (v 2a).

In regard to the first, note that the disciples could have been disturbed by what our Lord said about the betrayal of Judas, Peter's denial, and his own going away. Indeed, each of these did trouble them and make them sad: "Thou hast made the land to quake," that is, the hearts of the disciples, "thou hast rent it open" (Ps 60:2). Therefore our Lord, wishing to soothe their sorrow, said: Let not your hearts be troubled.

In Acts (1:1) we read: "Jesus began to do and teach." Yet above (13:21) it says that Jesus "was troubled in spirit." How can he tell his disciples not to be troubled when he himself was troubled? I answer that he did not teach the opposite of what he did. It was stated above that he was troubled in spirit, not that his spirit was troubled. Here he is not forbidding them to be troubled in spirit, but he is forbidding that their hearts, that is, their spirits, be troubled. For there is a troubled state which arises from reason; this is to be praised and is not forbidden: "For godly grief produces a repentance that leads to salvation" (2 Cor 7:10). Yet there is a different grief or troubled state of the reason itself; this is not laudable because it draws the reason from its proper course; this is forbidden: "The just person will not be troubled for the Lord puts his hand under him" (Ps 37:24). For one who always possesses God cannot be disturbed.

Accordingly, our Lord refers to the power of his divinity, saying, you believe in God, believe also in me. Here he presupposes one thing and commands another. He presupposes their faith in God, saying, you believe in God: he had already taught them about this: "For whoever would draw near to God must believe that he exists" (Heb 11:6). What he commands is that they believe in him, saying, believe also in me. For if you believe in God, and since I am God, then you should believe in me. And this follows whether the word God stands for the divine essence, since the Son is God, or whether it stands for the person of the Father. For no one can believe in the Father unless he believes in the Son: "He who does not honor the Son does not honor the Father" (5:23).

The fact that he says, believe also in me, indicates that he is truly God; for although we are allowed to believe a human being (homini) or a creature, we ought to believe in God alone (in Deum). Therefore, we must believe in Christ as we believe in God. "We are in him who is true, in his Son Jesus Christ. This is the true God and eternal life" (1 Jn 5:20); "This is the work of God, that you believe in him whom he has sent" (6:29).

But why have we this that follows, "In my Father's house are many mansions," but that they were also in fear about themselves? And therein they might have heard the words, "Let not your heart be troubled." For, was there any of them that could be free from fear, when Peter, the most confident and forward of them all, was told, "The cock shall not crow till thou hast denied me thrice"? Considering themselves, therefore, beginning with Peter, as destined to perish, they had cause to be troubled: but when they now hear, "In my Father's house are many mansions: if it were not so, I would have told you; for I go to prepare a place for you," they are revived from their trouble, made certain and confident that after all the perils of temptations they shall dwell with Christ in the presence of God. For, albeit one is stronger than another, one wiser than another, one more righteous than another, "in the Father's house there are many mansions;" none of them shall remain outside that house, where every one, according to his deserts, is to receive a mansion. All alike have that penny, which the householder orders to be given to all that have wrought in the vineyard, making no distinction therein between those who have labored less and those who have labored more: by which penny, of course, is signified eternal life, whereto no one any longer lives to a different length than others, since in eternity life has no diversity in its measure. But the many mansions point to the different grades of merit in that one eternal life. For there is one glory of the sun, another glory of the moon, and another glory of the stars: for one star differeth from another star in glory; and so also the resurrection of the dead. The saints, like the stars in the sky, obtain in the kingdom different mansions of diverse degrees of brightness; but on account of that one penny no one is cut off from the kingdom; and God will be all in all in such a way, that, as God is love, love will bring it about that what is possessed by each will be common to all. For in this way every one really possesses it, when he loves to see in another what he has not himself. There will not, therefore, be any envying amid this diversity of brightness, since in all of them will be reigning the unity of love.

Every Christian heart, therefore, must utterly reject the idea of those who imagine that there are many mansions spoken of, because there will be some place outside the kingdom of heaven, which shall be the abode of those blessed innocents who have departed this life without baptism, because without it they cannot enter the kingdom of heaven. Faith like this is not faith, inasmuch as it is not the true and catholic faith. Are you not so foolish and blinded with carnal imaginations as to be worthy of reprobation, if you should thus separate the mansion, I say not of Peter and Paul, or any of the apostles, but even of any baptized infant from the kingdom of heaven; do you not think yourselves deserving of reprobation in thus putting a separation between these and the house of God the Father? For the Lord's words are not, In the whole world, or, In all creation, or, In everlasting life and blessedness, there are many mansions; but He says, "In my Father's house are many mansions." Is not that the house where we have a building of God, a house not made with hands, eternal in the heavens? Is not that the house whereof we sing to the Lord, "Blessed are they that dwell in Thy house; they shall praise Thee for ever and ever"? Will you then venture to separate from the kingdom of heaven the house, not of every baptized brother, but of God the Father Himself, to whom all we who are brethren say, "Our Father, who art in heaven," or divide it in such a way as to make some of its mansions inside, and some outside, the kingdom of heaven? Far, far be it from those who desire to dwell in the kingdom of heaven, to be willing to dwell in such folly with you: far be it, I say, that since every house of sons that are reigning can be nowhere else but in the kingdom, any part of the royal house itself should be outside the kingdom.

"And if I go," He says, "and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know." O Lord Jesus, how goest Thou to prepare a place, if there are already many mansions in Thy Father's house, where Thy people shall dwell with Thyself? Or if Thou receivest them unto Thyself, how wilt Thou come again, who never withdrawest Thy presence? Such subjects as these, beloved, were we to attempt to explain them with such brevity as seems within the proper bounds of our discourse to-day, would certainly suffer in clearness from compression, and the very brevity would become itself a second obscurity; we shall therefore defer this debt, which the bounty of our Family head will enable us to repay at a more suitable opportunity.

We acknowledge, beloved brethren, that we are owing you, and ought now to repay, what was left over for consideration, how we can understand that there is no real mutual contrariety between these two statements, namely, that after saying, "In my Father's house are many mansions: if it were not so, I would have told you, that I go to prepare a place for you;"-where He makes it clear enough that He said so to them for the very reason that there are many mansions there already, and there is no need of preparing any; -the Lord again says: "And if I go and prepare a place for you, I will come again and receive you unto myself; that where I am, there ye may be also." How is it that He goes and prepares a place, if there are many mansions already? If there were not such, He would have said, "I go to prepare." Or if the place has still to be prepared, would He not then also properly have said, "I go to prepare"? Are these mansions in existence already, and yet needing still to be prepared? For if they were not in existence, He would have said, "I go to prepare." And yet, because their present state of existence is such as still to stand in need of preparation, He does not go to prepare them in the same sense as they already exist; but if He go and prepare them as they shall be hereafter, He will come again and receive His own to Himself: that where He is, there they may be also.

How then are there mansions in the Father's house, and these not different ones but the same, which already exist in a sense in which they can admit of no preparation, and yet do not exist, inasmuch as they are still to be prepared? How are we to think of this, but in the same way as the prophet, who also declares of God, that He has [already] made that which is yet to be. For he says not, Who will make what is yet to be, but, "Who has made what is yet to be." Therefore He has both made such things and is yet to make them. For they have not been made at all if He has not made them; nor will they ever be if He make them not Himself. He has made them therefore in the way of fore-ordaining them; He has yet to make them in the way of actual elaboration. Just as the Gospel plainly intimates when He chose His disciples, that is to say, at the time of His calling them; and yet the apostle says, "He chose us before the foundation of the world," to wit, by predestination, not by actual calling. "And whom He did predestinate, them He also called;" He hath chosen by predestination before the foundation of the world, He chooses by calling before its close. And so also has He prepared those mansions, and is still preparing them and He who has already made the things which are yet to be, is now preparing, not different ones, but the very mansions He has already prepared: what He has prepared in predestination, He is preparing by actual working. Already, therefore, they are, as respects predestination; if it were not so, He would have said, I will go and prepare, that is, I will predestinate. But because they are not yet in a state of practical preparedness He says, "And if I go and prepare a place for you, I will come again, and receive you unto myself."

But He is in a certain sense preparing the dwellings by preparing for them the dwellers. As, for instance, when He said, "In my Father's house are many dwellings," what else can we suppose the house of God to mean but the temple of God? And what that is, ask the apostle, and he will reply, "For the temple of God is holy, which [temple] ye are." This is also the kingdom of God, which the Son is yet to deliver up to the Father; and hence the same apostle says, "Christ, the beginning, and then they that are Christ's in His presence; then [cometh] the end, when He shall have delivered up the kingdom to God, even the Father;" that is, those whom He has redeemed by His blood, He shall then have delivered up to stand before His Father's face. This is that kingdom of heaven whereof it is said, "The kingdom of heaven is likened unto a man who sowed good seed in his field. But the good seed are the children of the kingdom;" and although now they are mingled with tares, at the end the King Himself shall send forth His angels, "and they shall gather out of His kingdom all things that offend. Then shall the righteous shine forth as the sun in the kingdom of their Father."

But why is it that He went away to make such preparation, when, as it is certainly we ourselves that are the subjects in need of preparation, His doing so will be hindered by leaving us behind? I explain it, Lord, as I can: it was surely this Thou didst signify by the preparation of those mansions, that the just ought to live by faith. For he who is sojourning at a distance from the Lord has need to be living by faith, because by this we are prepared for beholding His countenance. For "blessed are the pure in heart, for they shall see God;" and "He purifieth their hearts by faith." The former we find in the Gospel, the latter in the Acts of the Apostles. But the faith by which those who are yet to see God have their hearts purified, while sojourning at a distance here, believeth what it doth not see; for if there is sight, there is no longer faith. Merit is accumulating now to the believer, and then the reward is paid into the hand of the beholder. Let the Lord then go and prepare us a place; let Him go, that He may not be seen; and let Him remain concealed, that faith may be exercised. For then is the place preparing, if it is by faith we are living. Let the believing in that place be desired, that the place desired may itself be possessed; the longing of love is the preparation of the mansion. Prepare thus, Lord, what Thou art preparing; for Thou art preparing us for Thyself, and Thyself for us, inasmuch as Thou art preparing a place both for Thyself in us, and for us in Thee. For Thou hast said, "Abide in me, and I in you." As far as each one has been a partaker of Thee, some less, some more, such will be the diversity of rewards in proportion to the diversity of merits; such will be the multitude of mansions to suit the inequalities among their inmates; but all of them, none the less, eternally living, and endlessly blessed.

(Tr. lxvii. 2) And as the disciples were afraid for themselves, when Peter, the boldest and most zealous of them, had been told, The cock shall not crow, till thou hast denied Me thrice, He adds, In My Father's house are many mansions, by way of an assurance to them in their trouble, that they might with confidence and certainty look forward, after all their trials, to dwelling together with Christ in the presence of God. For though one man is bolder, wiser, juster, holier than another, yet no one shall be removed from that house of God, but each receive a mansion suited to his deserts. The penny indeed which the householder paid to the labourers who worked in his vineyard, was the same to all; for life eternal, which this penny signifies, is of the same duration to all. But there may be many mansions, many degrees of dignity, in that life, corresponding to people's deserts.

(Tr. lxvii. 2) And thus God will be all in all; that is, since God is love, love will bring it to pass, that what each has, will be common to all. That which one loves in another is one's own, though one have it not one's self. And then there will be no envy at superior grace, for in all hearts will reign the unity of love.

(Tr. lxvii. 3) But they are rejected by the Christians, who infer from there being many mansions that there is a place outside the kingdom of heaven, where innocent souls, that have departed this life without baptism, and could not there enter into the kingdom of heaven, remain happy. But God forbid, that when every house of every heir of the kingdom is in the kingdom, there should be a part of the regal house itself not in the kingdom. Our Lord does not say, In eternal bliss are many mansions, but they are in My Father's house.

He means evidently that there are already many mansions, and that there is no need of His preparing one.

(Tract. lxviii. 1) But why does He go and prepare a place, if there are many mansions already? Because these are not as yet so prepared as they will be. The same mansions that He hath prepared by predestination, He prepares by operation. They are prepared already in respect of predestination; if they were not, He would have said, I will go and prepare, i. e. predestinate, a place for you; but inasmuch as they are not yet prepared in respect of operation, He says, And if I go and prepare a place for you. And now He is preparing mansions, by preparing occupants for them. Indeed, when He says, In My Father's house are many mansions, what think we the house of God to be but the temple of God, of which the Apostle saith, The temple of God is holy, which temple ye are. (1 Cor. 3:17) This house of God then is now being built, now being prepared. (c. 3.). But why has He gone away to prepare it, if it is ourselves that He prepares: if He leaves us, how can He prepare us? The meaning is, that, in order that those mansions may be prepared, the just must live by faith: and if thou seest, there is no faith. Let Him go away then, that He be not seen; let Him be hid, that He be believed. Then a place is prepared, if thou live by faith: let faith desire, that desire may enjoy. If thou rightly understandest Him, He never leaves either the place He came from, or that He goes from. He goes, when He withdraws from sight, He comes, when He appears. But except He remain in power, that we may grow in goodness, no place of happiness will be prepared for us.

Scripture enlightens from above by means of divine promises, for its teaching is concerned with things above. Hence the Apostle writes: For we know that if the earthly house in which we dwell be destroyed, we have a building from God, a house not made by human hands, eternal in the heavens. And: "In My Father's house there are many mansions," says the Lord. In the Psalms, it is said: The children of men take refuge in the shadow of Your wings. They have their fill of the prime gifts of Your house; from Your delightful stream You give them to drink. For with You is the fountain of life, and in Your light we see light. And in the Apocalypse: For the Lamb who is in the midst of the throne will shepherd them, and will guide them to the fountains of the waters of life. And in a Psalm: The delights at Your right hand forever. And so Scripture offers us the divine promises.

In my Father's house there are many mansions, already prepared, that is, according to eternal election: for in Ephesians 1: "He chose us before the foundation of the world"; Jerome says: "In heaven diverse mansions are prepared for diverse virtues, which not persons receive, but works." Thus they are prepared. If not so, that is, if it were not so: whence another reading of Chrysostom, where it says: If not so, reads: "If indeed not," that is, if they were not prepared through predestination: I would have told you: For I go to prepare a place for you. But it is impossible that I should now prepare: because it is impossible that I should predestine anyone anew, as Augustine says. Therefore I said that "mansions are in the Father's house," already prepared through predestination, but still to be prepared through the merit of faith, which has its greatest merit in absence.

About the higher level—the crags up which the mystics vanish out of my sight—the glaciers and the aiguilles—I have only two things to say. One is that I don't think we are all "called" to that ascent. "If it were so, He would have told us."

About the resurrection of the body. I agree with you that the old picture of the soul reassuming the corpse—perhaps blown to bits or long since usefully dissipated through nature—is absurd. Nor is it what St. Paul's words imply. And I admit that if you ask what I substitute for this, I have only speculations to offer.

The principle behind these speculations is this. We are not, in this doctrine, concerned with matter as such at all: with waves and atoms and all that. What the soul cries out for is the resurrection of the senses. Even in this life matter would be nothing to us if it were not the source of sensations.

Now we already have some feeble and intermittent power of raising dead sensations from their graves. I mean, of course, memory.

You see the way my thought is moving. But don't run away with the idea that when I speak of the resurrection of the body I mean merely that the blessed dead will have excellent memories of their sensuous experiences on earth. I mean it the other way round: that memory as we now know it is a dim foretaste, a mirage even, of a power which the soul, or rather Christ in the soul (he "went to prepare a place for us") will exercise hereafter. It need no longer be intermittent. Above all, it need no longer be private to the soul in which it occurs. I can now communicate to you the vanished fields of my boyhood—they are building-estates today—only imperfectly by words. Perhaps the day is coming when I can take you for a walk through them.

At present we tend to think of the soul as somehow "inside" the body. But the glorified body of the resurrection as I conceive it—the sensuous life raised from its death—will be inside the soul. As God is not in space but space is in God.

Your soul has a curious shape because it is a hollow made to fit a particular swelling in the infinite contours of the divine substance, or a key to unlock one of the doors in the house with many mansions. For it is not humanity in the abstract that is to be saved, but you--you, the individual reader, John Stubbs or Janet Smith. Blessed and fortunate creature, your eyes shall behold Him and not another's. All that you are, sins apart, is destined, if you will let God have His good way, to utter satisfaction. The Brocken spectre "looked to every man like his first love", because she was a cheat. But God will look to every soul like its first love because He is its first love. Your place in heaven will seem to be made for you and you alone, because you were made for it--made for it stitch by stitch as a glove is made for a hand.

In my Father's house are many mansions; if it were not so I would have told you. I go to prepare a place for you. He calls the habitation which is in the heavens, His Father's house. In this then, He says, is your habitation, which has been prepared for you by my Father.

Having forcibly enjoined upon them that they ought not to be troubled, and having bidden them rather believe both in God the Father and in Himself, He now tells them plainly as an encouragement to them to shake off their feebleness of mind, that they shall not be excluded from the holy courts, but shall be made to dwell in the mansions above, living their eternal life in the Church of the Firstborn, in the enjoyment of bliss unending. He says moreover that in His Father's house are many mansions, teaching them thereby that heaven is wide enough for all, and that the world He has created needs no enlargement at all to make it capable of containing those who love Him. And it seems likely that in speaking of the many mansions He wishes also to indicate the different grades of honour, implying that each one who desires to live a life of virtue will receive as it were his own peculiar place, and the glory that is suitable to his own individual acts. Therefore if the mansions in God the Father's home had not been many in number, He would have said that He was going on before them, namely to prepare beforehand the habitations of the saints: but knowing that there are many such, already fully prepared and awaiting the arrival of those who love God, He says that He will depart not for this purpose, but for the sake of securing the way to the mansions above, to prepare a passage of safety for you, and to smooth the path that was impassable in old time. For heaven was then utterly inaccessible to mortal man, and no flesh as yet had ever trodden that pure and all-holy realm of the angels; but Christ was the first Who consecrated for us the means of access to Himself, and granted to flesh a way of entrance into heaven; presenting Himself as an offering to God the Father, as it were the firstfruits of them that are asleep and are lying in the tomb, and the first of mankind that ever appeared in heaven. Therefore also it was that the angels in heaven, knowing nothing of the august and stupendous mystery of the Incarnation, were astonished in wonder at His coming, and exclaim almost in perplexity at the strange and unusual event: Who is this that cometh from Edom? that is, from the earth. But the Spirit did not leave the host above uninstructed in the marvellous wisdom of God the Father, but bade them rather open the heavenly gates in honour to the King and Master of all, proclaiming: Lift up the gates, O ye princes, and be ye lift up, ye everlasting doors, and the King of Glory shall come in. Therefore our Lord Jesus the Christ consecrated for us a new and living way, as Paul says; not having entered into a holy place made with hands, but into heaven itself, now to appear before the face of God for us. For it is not that He may present Himself before the presence of God the Father that Christ has ascended up on high: for He ever was and is and will be continually in the Father, in the sight of Him Who begat Him, for He it is in Whom the Father ever takes delight: but now He Who of old was the Word with no part or lot in human nature, has ascended in human form that He may appear in heaven in a strange and unwonted manner. And this He has done on our account and for our sakes, in order that He, though found as a man, may still in His absolute power as Son, while yet in human form, obey the command: Sit Thou on My right hand, and so may transfer the glory of adoption through Himself to all the race. For in that He has appeared in human form He is still one of us as He sits at the right hand of God the Father, even though He is far above all creation; and He is also Consubstantial with His Father, in that He has come forth from Him as truly God of God and Light of Light. He has presented Himself therefore as Man to the Father on our behalf, that so He may restore us, who had been removed from the Father's presence by the ancient transgression, again as it were to behold the Father's face. He sits there in His position as Son, that so also we through Him may be called sons and children of God. For this reason also Paul, who insists that he has Christ speaking by his voice, teaches us to regard the events that happened in the life of Christ alone as common to the whole race; saying that God raised us up with Him, and made us to sit with Him in the heavenly places, in Christ. For to Christ, as by nature Son, it belongs as a special prerogative to sit at the Father's side, and the glory of this dignity we can ascribe rightly and truly to Him, and Him alone. But the fact that Christ Who sits there is in all points like unto us, in that He has appeared as Man, while we believe Him to be God of God, seems to confer on us also the privilege of this dignity. For even if we shall not sit at the side of the Father Himself,----for how could the servant ever ascend to equal honour with the master?----yet nevertheless Christ promised the holy disciples that they should sit on thrones. For He says: When the Son of Man shall sit on the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.

"I shall not then," He says, "depart to prepare mansions for you, for many there are already, and to make new habitations for creation is needless; but I go to make ready a place for you on account of the sin that has mastery over you, that so those who are on the earth may be able to be mingled with the holy angels; for else the saintly multitude of those above would never have mingled with those who had been so denied. But now, when I shall have accomplished this work, and united the world below to the world above, and given you a path of access to the city on high, I will return again at the time of the regeneration, and receive you 5 with Myself; that where I am, there ye may be also." And this is also in the mind of Paul, when he thus writes in his own letter: For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep. For the Lord Himself shall descend from heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

It was the Babylon Hotel. It was the perfect symbol of everything that I should like to pull down with my hands if I could. Reared by a detected robber, it is framed to be the fashionable and luxurious home of undetected robbers. In the house of man are many mansions; but there is a class of men who feel normal nowhere except in the Babylon Hotel or in Dartmoor Gaol.

Are there many mansions in God's house, as you have heard, or only one? Of course you will admit that there are many, and not just one. Now, are they all to be filled, or only some, and others not, so that some will be left empty and will have been prepared to no purpose? Of course all will be filled, for nothing can be in vain that has been done by God.

(Super Ezech. Hom. xvi.) The many mansions agree with the one penny, because, though one may rejoice more than another, yet all rejoice with one and the same joy, arising from the vision of their Maker.

(Moral. ult. c. xxiv.) Nor is there any sense of deficiency in consequence of such inequality; for each will feel as much as sufficeth for himself.

And Callistus, who was in the habit of always associating with Zephyrinus, and, as I have previously stated, of paying him hypocritical service, disclosed, by force of contrast, Zephyrinus to be a person able neither to form a judgment of things said, nor discerning the design of Callistus, who was accustomed to converse with Zephyrinus on topics which yielded satisfaction to the latter. Thus, after the death of Zephyrinus, supposing that he had obtained (the position) after which he so eagerly pursued, he excommunicated Sabellius, as not entertaining orthodox opinions. He acted thus from apprehension of me, and imagining that he could in this manner obliterate the charge against him among the churches, as if he did not entertain strange opinions. He was then an impostor and knave, and in process of time hurried away many with him. And having even venom imbedded in his heart, and forming no correct opinion on any subject, and yet withal being ashamed to speak the truth, this Callistus, not only on account of his publicly saying in the way of reproach to us, "Ye are Ditheists," but also on account of his being frequently accused by Sabellius, as one that had transgressed his first faith, devised some such heresy as the following. Callistus alleges that the Logos Himself is Son, and that Himself is Father; and that though denominated by a different title, yet that in reality He is one indivisible spirit. And he maintains that the Father is not one person and the Son another, but that they are one and the same; and that all things are full of the Divine Spirit, both those above and those below. And he affirms that the Spirit, which became incarnate in the virgin, is not different from the Father, but one and the same. And he adds, that this is what has been declared by the Saviour: "Believest thou not that I am in the Father, and the Father in me? " For that which is seen, which is man, he considers to be the Son; whereas the Spirit, which was contained in the Son, to be the Father. "For," says (Callistus), "I will not profess belief in two Gods, Father and Son, but in one. For the Father, who subsisted in the Son Himself, after He had taken unto Himself our flesh, raised it to the nature of Deity, by bringing it into union with Himself, and made it one; so that Father and Son must be styled one God, and that this Person being one, cannot be two." And in this way Callistus contends that the Father suffered along with the Son; for he does not wish to assert that the Father suffered, and is one Person, being careful to avoid blasphemy against the Father. (How careful he is!) senseless and knavish fellow, who improvises blasphemies in every direction, only that he may not seem to speak in violation of the truth, and is not abashed at being at one time betrayed into the tenet of Sabellius, whereas at another into the doctrine of Theodotus.

...making in His own person the first-fruits of the resurrection of man; that, as the Head rose from the dead, so also the remaining part of the body-[namely, the body] of every man who is found in life-when the time is fulfilled of that condemnation which existed by reason of disobedience, may arise, blended together and strengthened through means of joints and bands by the increase of God, each of the members having its own proper and fit position in the body. For there are many mansions in the Father's house, inasmuch as there are also many members in the body.

[They say, moreover], that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold: for the first will be taken up into the heavens, the second will dwell in paradise, the last will inhabit the city; and that was on this account the Lord declared, "In My Father's house are many mansions." For all things belong to God, who supplies all with a suitable dwelling-place; even as His Word says, that a share is allotted to all by the Father, according as each person is or shall be worthy. And this is the couch on which the guests shall recline, having been invited to the wedding. The presbyters, the disciples of the apostles, affirm that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; also that they ascend through the Spirit to the Son, and through the Son to the Father, and that in due time the Son will yield up His work to the Father...

(Hom. lxxiii. 1) Or thus: Our Lord having said above to Peter, Whither I go, thou canst not follow Me now, but thou shalt follow Me afterwards, that they might not think that this promise was made to Peter only, He says, In My Father's house are many mansions; i. e. You shall be admitted into that place, as well as Peter, for it contains abundance of mansions, which are ever ready to receive you: If it were not so, I would have told you: I go to prepare a place for you.

As the presbyters say, then those who are deemed worthy of an abode in heaven shall go there, others shall enjoy the delights of Paradise, and others shall possess the splendour of the city; for everywhere the Saviour will be seen, according as they shall be worthy who see Him. But that there is this distinction between the habitation of those who produce an hundred-fold, and that of those who produce sixty-fold, and that of those who produce thirty-fold; for the first will be taken up into the heavens, the second class will dwell in Paradise, and the last will inhabit the city; and that on this account the Lord said, "In my Father's house are many mansions:" for all things belong to God, who supplies all with a suitable dwelling-place, even as His word says, that a share is given to all by the Father, according as each one is or shall be worthy. And this is the couch in which they shall recline who feast, being invited to the wedding. The presbyters, the disciples of the apostles, say that this is the gradation and arrangement of those who are saved, and that they advance through steps of this nature; and that, moreover, they ascend through the Spirit to the Son, and through the Son to the Father; and that in due time the Son will yield up His work to the Father, even as it is said by the apostle, "For He must reign till He hath put all enemies under His feet. The last enemy that shall be destroyed is death."

How will there be many mansions in our Father's house, if not to match the diversity of what each deserves? How will one star also differ from another star in glory, unless in virtue of disparity in their rays?

Owing to the fact that our flesh is undergoing dissolution through its sufferings, we shall be provided with a home in heaven.… Because he had called the flesh a house, he wanted to use the same term elegantly in his comparison of the ultimate reward, promising to the very house that undergoes dissolution through suffering a better house through the resurrection, just as the Lord also promises us many mansions like that of a house in his Father's home.

Because, however, he had called the flesh a house, he wished elegantly to use the same term in his comparison of the ultimate reward; promising to the very house, which undergoes dissolution through suffering, a better house through the resurrection. Just as the Lore also promises us many mansions as of a house in His Father's home; although this may possibly be understood of the domicile of this world, on the dissolution of whose fabric an eternal abode is promised in heaven, inasmuch as the following context, having a manifest reference to the flesh, seems to show that these preceding words have no such reference.

Else how shall we sing thanks to God to eternity, if there shall remain in us no sense and memory of this debt; if we shall be reformed in substance, not in consciousness? Consequently, we who shall be with God shall be together; since we shall all be with the one God-albeit the wages be various, albeit there be "many mansions", in the house of the same Father having laboured for the "one penny " of the self-same hire, that is, of eternal life; in which (eternal life) God will still less separate them whom He has conjoined, than in this lesser life He forbids them to be separated.

With my Father there is such an abundance that he can give everyone the delights of eternal happiness.… He tells us that here since the custom among us, when space is scarce, is to reserve a place to stay in advance due to lack of available rooms.

The Lord said to Peter: "Afterward you will follow Me." Lest the others think that this promise was given to Peter alone and not to them, the Lord says that the same country that receives Peter will also receive you. Therefore, one should not be troubled about the place. For there are many mansions "in My Father's house," that is, under the authority of the Father. By "house," understand authority and dominion.

If there were no mansions, I would have gone and prepared them for you, so that you should not be troubled in either case, whether the mansions are ready or not. For if they were not ready, I would with all diligence have prepared them for you.

And if not, I would have told you: I go to prepare, &c. As if He said; Either way ye should not be troubled, whether places are prepared for you, or not. For, if they are not prepared, I will very quickly prepare them.

Then when he says, in my Father's house are many rooms, he adds the promise that it is through Christ that they will approach and be brought to the Father. Now a promise to others that they will gain entrance to some place involves two things: first, the place must be prepared; next, they have to be brought there. Our Lord makes these two promises here: one concerns the preparation of the place, and the other is about their being brought there. Yet the first is not necessary, for the place has already been prepared; but the second is necessary. Thus he does two things: he says the first promise is not necessary; and then he makes his second promise (v 3). In regard to the first he does two things: first, he indicates that it is not necessary to prepare the place; secondly he shows that he could prepare it if it were necessary (v 2b).

He says, in my Father's house are many rooms. The house of any one is where he dwells, and so the house of God is where God dwells. Now God dwells in his saints: "Yet thou, O Lord, art in the midst of us" (Jer 14:9). In some of them he dwells by faith: "I will live in them and move among them" (2 Cor 6:16); while in others he dwells by perfect happiness: "that God may be everything to every one" (1 Cor 15:28). Accordingly, God has two houses. One is the Church militant, that is, the society of those who believe: "that you may know how one ought to behave in the household of God, which is the church of the living God" (1 Tim 3:15). God dwells in this house by faith. "The dwelling of God is with men. He will dwell with them" (Rev 21:3). The other is the Church triumphant, that is, the society of the saints in the glory of the Father: "We shall be satisfied with the goodness of thy house, thy holy temple" (Ps 65:4).

Yet the house of the Father is not only where he dwells, but he himself is the house, for he exists in himself. It is into this house that he gathers us. We see from 2 Corinthians (5:1) that God himself is the house: "We have a building from God, a house not made with hands, eternal in the heavens." This house is the house of glory, which is God himself: "A glorious throne set on high from the beginning is the place of our sanctification" (Jer 17:12). We remain in this place, in God, with our will and affections by the joys of love: "He who abides in love abides in God, and God abides in him" (1 Jn 4:16). And we remain here with our minds by our knowledge of the truth: "Sanctify them in the truth" (17:17).

In this house, then, that is, in glory, which is God, are many rooms, that is, various participations in happiness. This is because one who knows more will have a greater place. Therefore, the different rooms are the various participations in the knowledge and enjoyment of God.

The question arises here whether one person can be happier than another. It seems not. For happiness is the end; and what is perfect, complete, does not have degrees; therefore, there cannot be different degrees of happiness.

I answer that a thing can be perfect in two ways: absolutely and in a qualified sense. The absolute perfection of happiness is found only in God, for only he knows and loves himself to the extent that he is knowable and lovable (since he knows and loves infinitely his own infinite truth and goodness). From this point of view, the supreme good itself, which is the object and cause of happiness, can not be greater or less. This is because there is only one supreme good, which is God.

But in a qualified sense, that is, considering certain conditions of time, of nature and of grace, one person can be happier than another depending on the possession of this good and the capacity of each. The greater the capacity a person has for this good, the more he shares in it, I mean he participates in it more the better disposed and prepared he is to enjoy it. Now one is disposed for this good in two ways. Happiness consists in two things. The first is the vision of God; and one is disposed for this by purity. And so the more one has a heart which is raised above earthly matters, the more he will see God, and the more perfectly. Secondly, happiness consists in the delight of enjoying God, and one is disposed for this by love. Thus, one who has a more burning love for God will find more delight in the enjoyment of God. We read about the first in Matthew (5:8): "Blessed are the pure in heart, for they shall see."

Another question arises from what Matthew (20:10) says, that every laborer received one denarius. This denarius is nothing but a room in the house of the Father. Therefore, there are not many rooms. I answer that the reward of eternal life is both one and many. It is many based on the various capacities of those who share in it, and from this point of view there are different rooms in the Father's house.

Yet this reward is one, and this for three reasons. First, because there is one object; for it is the same object which all the blessed see and enjoy. Thus, there is one denarius. But it is seen and loved in various degrees: "Then you will delight yourself in the Almighty" (Job 22:26); "In that day the Lord of hosts will be a crown of glory, and a diadem of beauty, to the remnant of his people" (Is 28:5). It is like a spring of water, available to all to take as much as they wish. Then, one who has a larger cup will receive more, and one who has a smaller cup will receive less. Therefore, there is one fountain, considering it in itself, but every one does not receive the same portion. This is the opinion of Gregory, in his Morals XXII. Secondly, this reward is one, according to Augustine, because it is an eternal portion: each one will have an eternal happiness, for the just will go into eternal life; but there are differences in capacity. Thirdly, this reward is one because of charity, which unites everything, and makes the joy of each the joy of the rest, and conversely: "Rejoice with those who rejoice" (Rom 12:15).

The Pelagians erred by misunderstanding this passage. They said that children who die without baptism will be saved in the house of God, but not in the kingdom of God, for we read "Unless one is born of water and the Spirit, he cannot enter the kingdom of God" (3:5). Augustine answers this by saying that our Lord said that these rooms are in God's house. Now in a kingdom there are nothing but houses: for a kingdom is made up of cities, and cities of neighborhoods, and neighborhoods of houses. Thus, if rooms are in a house, it is evident that they are in the kingdom.

Then when he says, if it were not so I would have told you that I am going to prepare a place for you, he shows he has the ability to prepare a place for them if necessary. For one could say: it is true that in his Father's house many rooms have been prepared, but if not, he could not prepare them. Our Lord excludes this by saying, if it were not so, that is, if the rooms were not prepared, I would have told you that I am going to prepare a place for you.

Here we should consider what is meant by the phrase, to prepare a place for you. A place is prepared in two ways. In one way, when something is done to the place itself, as when it is cleaned or enlarged: "Enlarge the place of your tent" (Is 54:2). In another way, when someone is given the means to enter it; and so the Psalmist prays: "Be thou to me a rock of refuge, a strong fortress to save me" (Ps 71:3), which is like saying: May I always have the means to enter here. With this in mind, the text can be understood in two ways. If this place had some defect or was something created, it would be subject to my power to perfect it, for every creature is subject to the power of the Word: "All things were made through him" (1:3). So, if it had some defect, I would have told you that I am going to prepare a place for you. But this place, in itself, is prepared; for this place is God himself, as was said, in whom is the abundance of all perfections. But perhaps you do not have the means to enter it; and so, if it were not so, that is, if it were not so that you had the means to enter here and were not predestined to this place, I would have told you that I am going to prepare a place for you, for it is in my power to predestine you to this place. For he, with the Father and the Holy Spirit has predestined them to eternal life: "He chose us in him" (Eph 1:4).

He says then, If I go, by the absence of the flesh, I shall come again, by the presence of the Godhead; or, I shall come again to judge the quick and dead. And as He knew that they would ask whither He went, or by what way He went, He adds, And whither I go ye know, i. e. to the Father, and the way ye know, i. e. Myself.

And if I go and prepare a place for you, through your faith, namely, in my absence: whence Augustine says: "Let the Lord Jesus go and prepare a place; let him go, so that he may not be seen; let him be hidden, so that he may be believed. For then is a place prepared, if one lives by faith. Let him who is believed be desired, so that he who is desired may be possessed: the desire of love is the preparation of the dwelling." When I shall have thus prepared in my absence, I come again and will take you to myself, through glory, namely, that where I am, you also may be: above in the twelfth chapter: "If anyone serves me, let him follow me, and where I am, there let my servant also be." He therefore exhorts them to faith in his absence, because he absents himself for this reason, that faith may have merit. So Augustine and the Gloss read it.

And if I go and prepare a place for you, I will come again and take you unto myself that where I am there ye may be also. And whither I go ye know, and the way ye know. And again to the mother of James and John, who asked that the one of them should sit at His right hand and the other on the left in His kingdom, He answered, saying: It is not mine to give, but for whom it has been prepared by my Father. Those that are worthy, therefore, shall obtain these things before I bestow them whether on your sons or on others that are worthy. But the expression that where I am there ye may be also, shows very remarkably that that place is indissoluble, and has been aforetime prepared, and not that another place is substituted (as those wise men imagine), in which we are to dwell after the resurrection, when this place of the heavens shall have been dissolved. And to speak briefly, the passages in divine scripture are almost innumerable which show that the heaven, into which Christ has entered and into which we also shall enter, is indissoluble.

If there were not many mansions in God the Father's home, he would have said that he was going on before them to prepare beforehand the homes of the saints. But since he already knew that there were many homes already fully prepared and awaiting the arrival of those who love God, he says that he will depart, but not for this purpose. Rather, he leaves in order to secure the way to the mansions above, to prepare a passage of safety for you and to smooth the paths that were formerly impassible. For in times of old, heaven was utterly inaccessible to mortals, and no flesh as yet had ever traveled that pure and all-holy realm of the angels. But Christ was the first who consecrated for us the means of access to himself and granted to flesh a way of entrance into heaven. He did this by presenting himself as an offering to God the Father, the "firstfruits of those who are asleep" and are lying in the tomb, and by presenting himself as the first human being that ever appeared in heaven.… For Christ did not ascend on high in order to present himself before the presence of God the Father. He always was and is and will be continually in the Father, in the sight of him who begat him. For he is the one in whom the Father takes delight. Rather, he who of old was the Word with no part or lot in human nature has now ascended in human form so that he may appear in heaven in a strange and unusual manner. And this he has done on our account and for our sakes in order that he, though "found as a man," may still in his absolute power as Son—while yet in human form—obey the command, "Sit at my right hand," and in this way transfer the glory of adoption through himself to the entire human race. For because he has appeared in human form, he is still one of us as he sits at the right hand of God the Father, even though he is far above all creation. He is also consubstantial with his Father due to the fact that he has come forth from him as truly God of God and Light of Light. He has presented himself therefore as man to the Father on our behalf so that he may restore us again, as it were, to behold the Father's face—we who were removed from the Father's presence by the ancient transgression.…"I shall not then," he says, "depart to prepare mansions for you. There are already enough there. There is no need to make new homes for my creation. But I go to prepare a place for you because of the sin that has mastery over you in order that those of you who are on the earth will be able to be mingled with the holy angels. Otherwise, the holy multitude of those above would never mingle with those [below] who were so defiled. But now, when I shall have accomplished the work of uniting the world below with that above—giving you a way of access to the city on high as well—I will return again at the time of regeneration and 'receive you with myself, so that where I am, there you may be also.' "

(Hom. lxxiii. 1) Having said, Thou canst not follow Me now, that they might not think that they were cut off for ever, He adds: And if I go and prepare a place for you, I will come again and receive you unto Myself, that where I am, there ye may be also: a recommendation to them to place the strongest trust in Him.

If I had gone away to prepare a place for you, then in that case I would not have left you, but would have taken you with Me, so that you also would be where I am. Do you see how much consolation and encouragement is in the words "that you also may be where I am"? Therefore, it is unreasonable for you to be troubled, when you will be with Me.

Our Lord said above: "Where I am going you cannot follow me now" (13:36). And then here, to keep them from believing that they would be absolutely separated from him he adds, and if I go and prepare a place for you, I will come again and will take you to myself. This is the second promise, that they will be brought into the kingdom.

This seems to conflict with his earlier statement, for he had said: if it were not so, if places were not already prepared I would have told you that I am going to prepare a place for you. This implies that he is not going to prepare a place for them. Yet here we read: if I go and prepare a place for you, which suggests that he is going to prepare a place for them.

One reply would be that these two sentences can be understood as connected together. Then the meaning would be this: "if it were not so," that is, if places were not prepared by predestination and I had to go to prepare them, "I would have told you that I am going to prepare a place for you." And then again, "if it were not so," I go and prepare a place for you.

According to Augustine, however, these are distinct sentences and are not read together. Our Lord prepared places both by eternal predestination, and by carrying out this predestination. He also prepared these places by his departure. Thus, what our Lord said first, that rooms were prepared, is understood as referring to the first preparation from all eternity. Then when he says, if I go and prepare a place for you, this is understood as referring to the carrying out of the eternal predestination.

Our Lord prepared a place for us by his departure in five ways. First he made room for faith: for since faith concerns things not seen, when the disciples saw Christ in person, they did not need faith for this. Thus he left them, so that the one they had possessed by his bodily presence and saw with their bodily eyes, they could still possess in his spiritual presence and see with the eyes of their mind. This is to possess him by faith. Secondly, his leaving prepared a place by showing them the way to go to that place: "He who opens the breach will go before them" (Mic 2:13). Thirdly, by his prayers for them: "He is able for all time to save those who draw near to God through him" (Heb 7:25); "He rides through the heavens to your help" (Deut 33:26). Fourthly, by attracting them to what is above: "Draw me after you" (Song 1:4); "If then you have been raised with Christ, seek the things that are above" (Col 3:1). Fifthly, by sending them the Holy Spirit: "As yet the Spirit had not been given, because Jesus was not yet glorified" (7:39).

The glorification of Christ was completed by his ascension. And so as soon as he ascended, he sent the Holy Spirit to his disciples. He told them ahead of time that he would physically leave them, saying, if I go and prepare a place for you. And then he promised them a spiritual return, saying, I will come again. I will come at the end of the world: "Then Jesus... will come in the same way as you saw him go into heaven" (Acts 1:2). And will take you, glorified in soul and body, to myself: "We shall be caught up together with them in the clouds to meet the Lord in the air" (1 Thess 4:17).

Will Christ wait until the end of the world before he takes the spirits of the apostles? It is the opinion of the Greeks that the saints will not go to paradise until the day of judgment. But if this were true, the desire of the Apostle (Phil 1:23) to be with Christ would be futile. Therefore, one should say that immediately after the house where we dwell here is overthrown, our souls are with Christ. And so the statement, I will come again and will take you to myself, can be understood as that spiritual coming with which Christ always visits the Church of the faithful and vivifies each of the faithful at death. Then the meaning is: I will come again, to the Church, spiritually and continuously, and will take you to myself, that is, I will strengthen you in faith and love for me: "My beloved has gone down to his garden, to the beds of spices," that is, to the community of the saints, "to feed in the garden," that is, to delight in their virtues, "and to gather lilies," to draw pure souls to himself when he gives life to the saints at death (Song 6:1).

Then he mentions the fruit of this, saying, that where I am you may be also, that is, so that the members may be with their head; so the disciples may be with their Teacher: "Wherever the body is, there the eagles will be gathered together" (Mt 24:28); "Where I am, there shall my servant be also" (12:26).

And where I go, you know. Here the second point is touched upon, namely the way of departure. And lest he should seem to them to be saying something new about his departure, he says that they knew both the way and the destination; therefore he says: And where I go, you know, and the way you know. But some of them did not fully understand; therefore they ask, namely Thomas and Philip.

It is asked concerning this, that the Lord says to the disciples: Where I go, you know, and the way you know: because Thomas immediately asks as one who is ignorant, and says that he does not know. Likewise, Philip asks about the terminus, namely about the Father, and in this shows that he does not know: therefore either the Lord spoke falsely, or they were asking what they already knew.

To this there is a threefold response: in the first way, that the Lord was not speaking about all of them, but about some. But this solution is not fitting, because the Lord in the preceding passages excepted Judas: I do not speak of all of you. In another way it is answered that they knew both the way and the terminus, but not under that aspect under which he was speaking, just as I know Coriscus, but not insofar as he is approaching: and therefore I can, while knowing Coriscus, inquire and doubt about him under the aspect of one approaching. In another way it is said that they knew, but were not attending to it or actually considering it; and therefore Philip was rebuked for his lack of consideration.

"I Myself," He seems to say, "am going on before to make ready for you the path of entrance into the heavens: but if you wish, and if it is the delight of your heart, to rest within those mansions, and if you have devoted all your endeavours to reach the city above and to dwell in the company of the holy spirits, then ye know the way, which is Myself; for assuredly through Me. and none other, will you gain that blessing so marvellous. No other will ever open the heavens to you, or ever smooth for you the ground that none on earth could hitherto ever tread or ever know, except Myself alone." And the saying is true. Therefore surely it was that the prophet Jeremiah, speaking by the Spirit, bade us ever seek this way most diligently, saying: Stand ye in the ways, and ask for the everlasting paths of the Lord, and see what is the good way, and walk therein; and ye shall find sanctification to your souls. For the ways and paths of the Lord are, according to the prophet, the saving precepts of the holy prophets; but if any one devote his mind to them, he will find the Good Way, that is, Christ, through Whom cometh the perfect sanctification to our souls: for we are justified by faith, and are made partakers of the Divine nature by sharing in the gift of the Holy Spirit. Nay, more, Isaiah himself, that prophet of mighty-sounding voice, thus heralded forth to us the coming of Christ, saying: There shall be in that time an undefiled way, and it shall be called a holy way; where by the phrase "in that time" he clearly means to speak of the time of the Incarnation of the Only-begotten: for He has made Himself for us an Undefiled and Holy Way, along which whosoever shall travel will at the appointed season behold the fair brightness of the city of the saints, and the Jerusalem which is free. And again, the inspired Psalmist himself says to us, addressing himself as to God the Father: Teach me, O Lord, in Thy way: for he is desirous to be instructed in the laws that are given by Christ, as one who is not unaware that he will travel onward even to the city above, if led by the Evangelic teaching, journeying straight towards every blessing. And it would not be difficult to bring forward also many other testimonies out of the prophets, from which we might know assuredly that Jesus was called by them the holy "Way"; but I consider that there is |240 no necessity for laying excessive stress on arguments whose effective use is so self-evident. "Ye know therefore," He says, "the way by which you yourselves also may pass to the mansions above;" signifying thereby just this, and nothing else: "There are indeed resting-places in God the Father's home, many and glorious; and I am going on before you to prepare for you a means of access whereby you may in all boldness enter the regions yonder. But be well assured that no man would ever be able to reach those courts save through Me, and Me alone." If therefore any one fall away from the love of Christ, or (giving way to profane babblings and to impure and unnatural suggestions on the part of men whose hearts are set on false slanders) venture to degrade to the condition of slavery His nature so ineffable and incomprehensible, numbering among those born in the world Him Who is the Word begotten of the Father's essence in perfect freedom, or having any like base thoughts; let that man be well assured that he has lost the track of the journey to heaven above, and that he has been "deceived as to the waggon-wheels of his own farm," according to the saying of some one, and will most certainly undergo the penalties that are merited by those who cling to the world below. Therefore also the most wise Paul says of those who in madness have refused to order their lives in the manner of Christ, rushing back to the shadows of the law, that they have been alienated from Christ, and have fallen from grace in their desire to be justified by the law. For even as he who strays from the direct and beaten path will certainly be exposed to the disastrous consequences of his wandering, just so methinks and in the same degree will they who have rejected the righteousness that is in Christ, and have set at nought the teaching of the Evangelic dispensation, never see the city above, and never dwell with the saints. For Christ alone is the Way that can bring them thither.

"I myself," he seems to say, "am going ahead to prepare the path of entry into the heavens." But if you wish, and if it is the delight of your heart to rest within those mansions, and if you have devoted everything to reaching that city above and dwelling in the company of the holy spirits—then "you know the way," which is myself. For assuredly it is through me and no one else that you will ever gain that marvelous blessing. No other will ever open the heavens to you or smooth over the ground that one on earth could ever walk—except myself alone.

(Hom. xxiii. 2) He shows them that He is aware of their curiosity to know His meaning, and thus excites them to put questions to Him.

The Lord sees that it is on their mind to ask and learn where He is going. Therefore He gives them an occasion to ask about this. "You," He says, "know where I am going, and the way you know." And by this He leads them to the question.

Above our Lord consoled his disciples because he was leaving, promising them that they could come to the Father. Now he mentions the way by which they are to approach the Father. But one does not know a way unless he also knows his destination; and so he also considers the destination. First, he mentions the way and its destination as known to them; secondly, he explains this (v 5).

In regard to the first, note that our Lord had said: "If I go and prepare a place for you, I will come again." The disciples could have asked him where he was going, just like Peter did before: "Lord, where are you going?" (13:36). Our Lord knew this and so said to them, Where I am going you know, and the way you know. For I am going to the Father, whom you know, since I have manifested him to you: "I have manifested thy name to the men whom thou gave me" (17:9). And I myself am the way through which I go, and you know me: "We have beheld his glory" (1:14). He spoke truly, therefore, when he said, where I am going you know, and the way you know: because they knew the Father through Christ, and they knew Christ by living with him.

Christ is not only God but true God indeed—true God of true God—and I approach the true one inasmuch as he himself is the truth. If, then, we inquire his name, it is "the truth." If we seek to know his natural rank and dignity, he is so truly the very Son of God, that he is indeed God's own Son.

If they say that the Father alone is true God, they cannot deny that God the Son alone is the truth. For Christ is the truth. Is the truth then something inferior to him that is true, seeing that according to the use of terms a person is called true from the word truth, as also wise from wisdom, just from justice? We do not consider it so between the Father and the Son. For there is nothing lacking in the Father, because the Father is full of truth. And the Son, because he is the truth, is equal to him who is true.

Lord Jesus, we do follow you, but we can come only at your bidding. No one can make the ascent without you, for you are our way, our truth, our life, our strength, our confidence, our reward. Be the way that receives us, the truth that strengthens us, the life that invigorates us.

Christ is the true Son, and so when we receive the Spirit, we are made sons. For it says; 'you did not receive the spirit of slavery leading you back into fear, but you have received the Spirit of adopted sonship' [Romans 8:15]. But when we are made sons in the Spirit, it is clear that we are called children of God in Christ... And when the Spirit is given to us-the Saviour said: 'Receive the Holy Spirit' [John 20:22]- God [The Father] is in us... But when God is in us, the Son is also in us. For the Lord Himself said: 'I and the Father will come and make our home with him' [John 14:23]. Next, the Son is life-for He said: 'I am the life' (John 14:6)- and so we are said to be given life in the Spirit... But when we are given life in the Spirit, Christ Himself is said to live in us. For it says: 'I am crucified with Christ. It is no longer I who live, but Christ who lives in me.' [Galatians 2:19-20]. - "Letters to Separion On the Spirit, Letter 1, Chapter 19"

Persevere now in walking by faith in the truth, that you may succeed in coming at a definite and due time to the sight of the same truth. For as the apostle says, "While staying here in the body, we are away from the Lord. For we are walking by faith, not by sight." We are led to the direct sight and vision of the Father by Christian faith. That is why the Lord says, "No one comes to the Father except through me."

The one who is himself the Truth and the Word, by whom all things were made, was made flesh so that he might dwell among us. And yet, the apostle still says, "Even though we have known Christ after the flesh, yet from now on we know him no more." For Christ, desiring not only to give the possession to those who had completed the journey but also to be himself the way to those who were just setting out, determined to take a fleshly body. This is the source of that expression, "The Lord created me in the beginning of his way." Those who desire to come [to the Father] begin their journey in [the Son]. The apostle, therefore, although still on the way … had already passed over the beginning of the way and had now no further need of it. And yet, everyone who wants to attain to the truth and to rest in eternal life has to start the journey by this way. For Jesus says, "I am the way, and the truth and the life"; that is, by me men and women come. To me they come, in me they rest. For when we come to him, we come to the Father also, because through an equal an equal is known.

Tell me, O my Lord, what to say to Thy servants, my fellow-servants. The Apostle Thomas had Thee before him in order to ask Thee questions, and yet could not understand Thee unless he had Thee within him; I ask Thee because I know that Thou art over me; and I ask, seeking, as far as I can, to let my soul diffuse itself in that same region over me where I may listen to Thee, who usest no external sound to convey Thy teaching. Tell me, I pray, how it is that Thou goest to Thyself. Didst Thou formerly leave Thyself to come to us, especially as Thou camest not of Thyself, but the Father sent Thee? I know, indeed, that Thou didst empty Thyself; but in taking the form of a servant, it was neither that Thou didst lay down the form of God as something to return to, or that Thou lost it as something to be recovered; and yet Thou didst come, and didst place Thyself not only before the carnal eyes, but even in the very hands of men. And how otherwise save in Thy flesh? By means of this Thou didst come, yet abiding where Thou wast; by this means Thou didst return, without leaving the place to which Thou hadst come. If, then, by such means Thou didst come and return, by such means doubtless Thou art not only the way for us to come unto Thee, but wast the way also for Thyself to come and to return. For when Thou didst return to the life, which Thou art Thyself, then of a truth that same flesh of Thine Thou didst bring from death unto life. The Word of God, indeed, is one thing, and man another; but the Word was made flesh, or became man. And so the person of the Word is not different from that of the man, seeing that Christ is both in one person; and in this way, just as when His flesh died, Christ died, and when His flesh was buried, Christ was buried (for thus with the heart we believe unto righteousness, and thus with the mouth do we make confession unto salvation); so when the flesh came from death unto life, Christ came to life. And because Christ is the Word of God, He is also the life. And thus in a wonderful and ineffable manner He, who never laid down or lost Himself, came to Himself. But God, as was said, had come through the flesh to men, the truth to liars; for God is true, and every man a liar. When, therefore, He withdrew His flesh from amongst men, and carried it up there where no liar is found, He also Himself-for the Word was made flesh-returned by Himself, that is, by His flesh, to the truth, which is none other but Himself. And this truth, we cannot doubt, although found amongst liars, He preserved even in death; for Christ was once dead, but never false.

(de Verb. Dom. s. liv) As if He said, I am the way, whereby thou wouldest go; I am the truth, whereto thou wouldest go; I am the life, in which thou wouldest abide. The truth and the life every one understands (capit); but not every one hath found the way. Even the philosophers of the world have seen that God is the life eternal, the truth which is the end of all knowledge. And the Word of God, which is truth and life with the Father, by taking upon Him human nature, is made the way. Walk by the Man, and thou wilt arrive at God. For it is better to limp on the right way, than to walk ever so stoutly by the wrong.

(Tr. lxix. 2) They knew then the way, because they knew He was the way. But what need to add, the truth, and the life? Because they were yet to be told whither He went. He went to the truth; He went to the life. He went then to Himself, by Himself. But didst Thou leave Thyself, O Lord, to come to us? (c. 3.). I know that Thou tookest upon Thee the form of a servant; by the flesh Thou camest, remaining where Thou wast; by that Thou returnedst, remaining where Thou hadst come to. If by this then Thou camest, and returnedst, by this Thou wast the way, not only to us, to come to Thee, but also to Thyself to come, and to return again. And when Thou wentest to life, which is Thyself, Thou raisedst that same flesh of Thine from death to life. Christ therefore went to life, when His flesh arose from death to life. And since the Word is life, Christ went to Himself; Christ being both, in one person, i. e. Word-flesh. Again, by the flesh God came to men, the truth to liars; for God is true, but every man a liar. When then He withdrew Himself from men, and lifted up His flesh to that place in which no liar is, the same Christ, by the way, by which He being the Word became flesh, by Himself, i. e. by His flesh, by the same returned to Truth, which is Himself, which truth, even amongst the liars He maintained unto death. Behold I myself, if I make you understand what I say, do in a certain sense go to you, though I do not leave myself. And when I cease speaking, I return to myself, but remain with you, if ye remember what ye have heard. If the image which God hath made can do this, how much more the Image which God hath begotten? Thus He goes by Himself, to Himself and to the Father, and we by Him, to Him and to the Father.

We understand the "way" to be the road to perfection, advancing in order step by step through the words of righteousness and the illumination of knowledge, always yearning for that which lies ahead and straining toward the last mile, until we reach that blessed end, the knowledge of God, with which the Lord blesses those who believe in him. For truly our Lord is a good way, a straight road with no confusing forks or turns, leading us directly to the Father. For "no one comes to the Father," he says, "except through me." Such is our way up to God through his Son.

Christ instituted the seven Sacraments of the law of grace as the mediator of the new testament and the chief lawgiver, in which law he called to the promises eternal, gave directing precepts, and instituted sanctifying Sacraments. By reason of supreme goodness, he set forth beatifying promises; by reason of supreme truth, he gave directing precepts; but by reason of supreme power, he established assisting Sacraments: so that through the Sacraments power might be restored for fulfilling the directing precepts, and through the directive precepts one might arrive at the eternal promises, with the eternal Word, namely Christ the Lord, bringing this about in the evangelical law, insofar as he is the way, the truth, and the life.

No one is wise unless he is taught by God, for "No one comes to the Father but through Me," says the Saviour. No one is taught in matters of faith except through God; and because it comes about through God's voice, it is said: "God called the firmament heaven."

Jesus says to him: I am the way, the truth, and the life. The truth and the life with respect to the destination, because the truth regards the intellect, the life regards the affection. I am the way for those seeking, the truth for those finding, the life for those remaining without death.

I am the way that does not err: Psalm: "They wandered in a pathless waste and not in the way." I am the truth that does not deceive: Psalm: "The Lord is faithful in all his words." The life that does not fail: Luke ten: "Mary has chosen the best part, which shall not be taken from her."

I am the way teaching: Proverbs 4: "I will lead you through the paths of equity, which when you have entered, your steps shall not be straitened, and running you shall have no stumbling block." I am the truth shining; Malachi, the last chapter: "The sun of justice shall arise for you who fear God." The life nourishing: above in the tenth chapter: "If anyone enters through me, he shall be saved: and he shall go in and go out and shall find pastures."

I am the way by example: above in the thirteenth chapter: "I have given you an example, that as I have done to you, so you also should do." I am the truth in promise: the Psalm: "What proceeds from my lips I shall not make void." I am the life in reward: Romans 6: "The wages of sin is death: but the grace of God is life eternal." And that he is the way, he shows: No one comes to the Father except through me, and through me one assuredly comes.

There is a question about the Lord's response to Thomas: I am the way, the truth, and the life. How is the same one, who goes, the way? How also is he himself the life and the terminus? This seems very unfitting. It must be said that he himself is the one who goes, and through whom one travels, and to whom one arrives: and thus he is the truth, which goes; the way, through which one travels; the life, to which one arrives. And this is on account of the plurality of natures: because as man, he goes; because as God, he is the terminus; because as mediator of God and men, he makes the way.

In this manner it is possible to find in the illumination of mechanical art, whose entire intention is directed toward the production of artifacts. In which we can perceive these three things, namely the generation and incarnation of the Word, the order of living, and the covenant of God and the soul. And this, if we consider the origin, the effect, and the fruit; or thus: the art of working, the quality of the artifact produced, and the usefulness of the fruit derived.

If we consider the origin, we shall see that the artificial product proceeds from the artisan by means of a likeness existing in his mind, through which the artisan conceives before he produces, and then produces as he has planned. Moreover, the artisan produces an exterior work conformed to the interior exemplar as closely as he can; and if he could produce such a product that would love and know him, he would certainly do so; and if that product were to know its maker, this would be by means of the likeness according to which it proceeded from the artisan; and if it had darkened eyes of knowledge, so that it could not raise itself above itself, it would be necessary, in order that it might be led to knowledge of its maker, that the likeness through which the product had been produced should condescend to that nature which could be grasped and known by it.

By this manner understand that from the supreme Artisan no creature proceeded except through the eternal Word, "in whom He disposed all things," and through whom He produced not only creatures having the nature of a vestige, but also of an image, so that they might be assimilated to Him through knowledge and love. And since through sin the rational creature had the eye of contemplation clouded over, it was most fitting that the eternal and invisible should become visible and assume flesh, in order to lead us back to the Father. And this is what is said in John fourteen: No one comes to the Father except through me; and Matthew eleven: No one knows the Father except the Son, and anyone to whom the Son wills to reveal Him. And therefore it is said the Word was made flesh. Considering therefore the illumination of mechanical art with respect to the production of the work, we shall behold therein the Word begotten and incarnate, that is, the Divinity and the humanity and the integrity of the whole faith.

The soul, therefore, believing, hoping in, and loving Jesus Christ, who is the Word incarnate, uncreated, and inspired, that is, the way, the truth, and the life: when through faith it believes in Christ as the Word uncreated, which is the Word and splendor of the Father, it recovers spiritual hearing and sight, hearing to receive the words of Christ, sight to consider the splendors of that light. When, however, through hope it sighs to receive the Word inspired, through desire and affection it recovers spiritual smell. When through charity it embraces the Word incarnate, receiving from it delight and passing over into it through ecstatic love, it recovers taste and touch.

These six considerations having therefore been traversed, as if they were the six steps of the throne of the true Solomon, by which one arrives at peace, where the true peaceful one rests in a peaceful mind as in an interior Jerusalem; and as if also the six wings of the Cherub, by which the mind of the true contemplative, filled with the illumination of supernal wisdom, may be borne upward; and as if also the first six days, in which the mind must be exercised, so that it may at last arrive at the sabbath of rest; after our mind has contemplated God outside itself through vestiges and in the vestiges, within itself through the image and in the image, above itself through the similitude of the divine light shining upon us and in that light itself, insofar as is possible according to the state of wayfaring and the exercise of our mind; when at last in the sixth step it has arrived at this point, that it contemplates in the first and highest principle and the mediator of God and men, Jesus Christ, those things whose likenesses can in no way be found in creatures, and which exceed all keenness of the human intellect: it remains that, in contemplating these things, it should transcend and pass beyond not only this sensible world, but also itself; in which passing over, Christ is the way and the door, Christ is the ladder and the vehicle, as it were the mercy seat placed upon the ark of God and the mystery hidden from the ages.

The summit of all Christian perfection revolves around three things, namely around grace, justice, and wisdom, according to which three things Christ is said to be the way, the truth, and the life. For the gift of grace provides the way to the truth of justice, in which consists the exercise of action; the truth of justice leads to the taste of wisdom, in which consists the consolation of contemplation; when these have been perfectly attained, one ascends to the summit of evangelical perfection, which Christ Jesus taught by word and example, who specially professed himself the master of humility, in Matthew 11: Learn from me, etc. For humility is the gateway of wisdom, the foundation of justice, and the dwelling place of grace.

The things He says are very different from what any other teacher has said. Others say, "This is the truth about the universe. This is the way you ought to go," but He says, "I am the Truth, and the Way, and the Life." He says, "No man can reach absolute reality, except through Me. Try to retain your own life and you will be inevitably ruined. Give yourself away and you will be saved."

Here is another thing that used to puzzle me. Is it not frightfully unfair that this new life should be confined to people who have heard of Christ and been able to believe in Him? But the truth is God has not told us what His arrangements about the other people are. We do know that no man can be saved except through Christ; we do not know that only those who know Him can be saved through Him. But in the meantime, if you are worried about the people outside, the most unreasonable thing you can do is to remain outside yourself.

We merely therefore assert here, that philosophy is characterized by investigation into truth and the nature of things (this is the truth of which the Lord Himself said, "I am the truth"); and that, again, the preparatory training for rest in Christ exercises the mind, rouses the intelligence, and begets an inquiring shrewdness, by means of the true philosophy, which the initiated possess, having found it, or rather received it, from the truth itself.

For he who hopes, as he who believes, sees intellectual objects and future things with the mind. If, then, we affirm that aught is just, and affirm it to be good, and we also say that truth is something, yet we have never seen any of such objects with our eyes, but with our mind alone. Now the Word of God says, "I am the truth." The Word is then to be contemplated by the mind.

For whereas in the Gospels, and in the epistles of the apostles, the name of Christ is alleged for the remission of sins; it is not in such a way as that the Son alone, without the Father, or against the Father, can be of advantage to anybody; but that it might be shown to the Jews, who boasted as to their having the Father, that the Father would profit them nothing, unless they believed on the Son whom He had sent. For they who know God the Father the Creator, ought also to know Christ the Son, lest they should 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." Since, therefore, from the preaching and testimony of Christ Himself, the Father who sent must be first known, then afterwards Christ, who was sent, and there cannot be a hope of salvation except by knowing the two together; how, when God the Father is not known, nay, is even blasphemed, can they who among the heretics are said to be baptized in the name of Christ, be judged to have obtained the remission of sins? For the case of the Jews under the apostles was one, but the condition of the Gentiles is another. The former, because they had already gained the most ancient baptism of the law and Moses, were to be baptized also in the name of Jesus Christ, in conformity with what Peter tells them in the Acts of the Apostles, saying, "Repent, and be baptized every one of you in the name of the Lord Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. For this promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." Peter makes mention of Jesus Christ, not as though the Father should be omitted, but that the Son also might be joined to the Father.

But if there be among us, most beloved brother, the fear of God, if the maintenance of the faith prevail, if we keep the precepts of Christ, if we guard the incorrupt and inviolate sanctity of His spouse, if the words of the Lord abide in our thoughts and hearts, when he says, "Thinkest thou, when the Son of man cometh, shall He find faith on the earth" then, because we are God's faithful soldiers, who war for the faith and sincere religion of God, let us keep the camp entrusted to us by God with faithful valour. Nor ought custom, which had crept in among some, to prevent the truth from prevailing and conquering; for custom without truth is the antiquity of error. On which account, let us forsake the error and follow the truth, knowing that in Esdras also the truth conquers, as it is written: "Truth endureth and grows strong to eternity, and lives and prevails for ever and ever. With her there is no accepting of persons or distinctions; but what is just she does: nor in her judgments is there unrighteousness, but the strength, and the kingdom, and the majesty, and the power of all ages. Blessed be the Lord God of truth!" This truth Christ showed to us in His Gospel, and said, "I am the truth." Wherefore, if we are in Christ, and have Christ in us, if we abide in the truth, and the truth abides in us, let us keep fast those things which are true.

Let us therefore, brethren beloved, pray as God our Teacher has taught us. It is a loving and friendly prayer to beseech God with His own word, to come up to His ears in the prayer of Christ. Let the Father acknowledge the words of His Son when we make our prayer, and let Him also who dwells within in our breast Himself dwell in our voice. And since we have Him as an Advocate with the Father for our sins, let us, when as sinners we petition on behalf of our sins, put forward the words of our Advocate. For since He says, that "whatsoever we shall ask of the Father in His name, He will give us," how much more effectually do we obtain what we ask in Christ's name, if we ask for it in His own prayer!

That it is impossible to attain to God the Father, except by His Son Jesus Christ. In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me." Also in the same place: "I am the door: by me if any man shall enter in, he shall be saved." Also in the same place: "Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Also in the same place: "He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him." Also Paul to the Ephesians: "And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father." Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus." Also in the Epistle of Peter the apostle: "Christ hath died once for our sins, the just for the unjust, that He might present us to God." Also in the same place: "For in this also was it preached to them that are dead, that they might be raised again." Also in the Epistle of John: "Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father."

That it is impossible to attain to the Father but by His Son Jesus Christ. In the Gospel according to John: "I am the way, the truth, and the life: no man cometh unto the Father, but by me." Also in the same place: "I am the door: by me if any man enter in, he shall be saved."

Libosus of Vaga said: In the Gospel the Lord says, "I am the truth." He said not," I am the custom." Therefore the truth being manifest, let custom yield to truth; so that, although for the past any one was not in the habit of baptizing heretics in the Church, let him now begin to baptize them.

Christ willed not as yet to tell His disciples in so many words that He was going away to the world above and returning to His Father, although in dark hints and through many impressive sayings He had been referring to the event. But one of His disciples, that one being Thomas, now questions Him directly, and by introducing at the same time a sort of argument, all but forces Him in spite of Himself to tell them plainly both whither it is that He is going, and where the path of His journey lies. For we know not, said he, whither Thou goest: so then, how could we know the way? Christ in His reply evades the excessive curiosity of His disciple, for He does not give the desired answer at all, but treasuring up the question in His all-knowing mind, and rather reserving it for a more convenient moment, He in His kindness unfolds a truth which it was essential for them to learn. He says, therefore: I am the Way, I the Truth, I the Life. Now as to the truth of the Lord's saying in these words concerning Himself, no reasonable person can ever have felt the slightest shadow of doubt; yet I conceive it is needful to examine the question attentively. For how comes it that, whereas in the inspired Scriptures He is spoken of as Light, and Wisdom, and Power, and by many other names, He selects a few only as being of very especial significance for the present occasion, calling Himself the Way, and the Truth, and the Life? For the real force of the words is deep and not easily discernible, as it seems to me; yet still we must not shrink from attempting to discover it. I shall say exactly what occurs to my own mind, commending to those who are wont to speculate more keenly the task of thinking out a higher meaning.

There are then three means whereby we shall reach the Divine courts that are above and enter the Church of the firstborn; namely, by practice in virtue of every kind, by faith in rightness of doctrine, and by hope of life to come. Is there any one else than our Lord Jesus the Christ, who could ever be a leader, a helper, or a means for granting us success in such matters as these? Surely not: do not think it. For He Himself has taught us things that are beyond the Law; He has pointed out to us the way that any one might safely take as leading to a virtue mighty in operation, and to a zealous and unhindered performance of those acts that are after the pattern of Christ. And so He Himself is the Truth, He is the Way; that is, the true boundary of faith, and the exact rule and standard of an unerring conception concerning God. For by a true belief in the Son, namely as begotten of the very essence of God the Father, and as bearing the title of Son in its fullest and truest meaning, and not even in any sense a made or created being, we shall then clothe ourselves in the confidence of a true faith. For he who has received the Son as a Son, has fully confessed a belief also in Him of Whose essence the Son is, and knows and will straightway accept God as the Father. Therefore He is the Truth, He is the Life; for none other will restore to us the life which is within our hopes, namely, that life which is in incorruption, and blessedness, and sanctification: for He it is that raises us up, and will bring us back again from the death we died under the ancient curse, to the state in which we were at the beginning. In Him therefore and through Him, all that is best and all that is precious has already appeared, and will appear for us. And notice again that the meaning connected with these words is very suitable to the idea involved in the previous verses. For while the disciple was still in doubt, and saying: How know we the way? He showed him briefly that since they knew Himself to be the motive cause, the leader, and the prince of the blessings that would bring them to the world above, they would have no further need of knowing the way.

But since He has added hereunto the words: No one cometh unto the Father but by Me, let us give some attention to this point in what we are about to say; first examining the question how one could go to the Father. We approach Him in two ways: either by becoming holy, as far as is possible for humanity, we thus are led to cleave to a holy God, for it is written: Ye shall be holy, for I am holy; or else we arrive, through faith and contemplation, at that knowledge of the Father which is as it were in a mirror darkly, as it is written. But no man would ever be holy and make progress in a life according to the rule of virtue, unless Christ were the guide of his footsteps in everything: and none would ever be united to God the Father save through the mediation of Christ. For He is Mediator between God and men, through Himself and in Himself uniting humanity to God. For since He is born of the essence of God the Father, in that He is the Word, the Effulgence, and the very Image, He is one with the Father, being wholly in the Father, and having the Father in Himself; while in that He has become a man like unto us, He is united to all on the earth in everything except in our sin: and so He has become a sort of border-ground, containing in Himself all that concurs to unity and friendship.

No man therefore will come to the Father, that is, will appear as a partaker of the Divine nature, save through Christ alone. For if He had not become a Mediator by taking human form, our condition could never have advanced to such a height of blessedness; but now, if any one approach the Father in a spirit of faith and reverent knowledge, he will do so, by the help of our Saviour Christ Himself. For even as I said just now, so I will say again, the course of the argument being in no wise different. By accepting the Son truly as Son a man will arrive also at the knowledge of God the Father: for one could not be looked upon as a son, except the father who |244 begat him were fully acknowledged at the same time. The knowledge of the Father is thus necessarily concurrent with belief in the Son, and knowledge of the Son with belief in the Father. And so the Lord says most truly: No man cometh unto the Father but by Me. For the Son is in nature and essence an Image of God the Father, and not (as some have thought) a Being moulded merely into His likeness by attributes specially bestowed, Himself being by nature something essentially different, and being so esteemed.

There are three means by which we shall reach the divine courts that are above and enter the church of the firstborn: by practicing every kind of virtue; by faith in right doctrine; by hope of the life to come. Is there anyone other than our Lord Jesus the Christ who could ever be a leader, a helper or a means for granting us success in these kinds of things? Surely not! Do not even entertain such an idea! For he himself has taught us things beyond the Law. He has pointed out to us the way that anyone might safely take that would lead to a life of incredible virtue and to a highly motivated and unhindered performance of those actions that follow the pattern of Christ. And so he himself is the truth, he is the way, that is, the true boundary of faith and the exact rule and standard of an unerring conception concerning God. For by a true belief in the Son, namely, as begotten of the very essence of God the Father and as bearing the title of Son in its fullest and truest meaning—and not even in any sense a made or created being—we shall then clothe ourselves in the confidence of a true faith. For one who has received the Son as a Son has fully confessed a belief also in him of whose essence the Son is, and that person knows and will immediately accept God as the Father. Therefore he is the truth, he is the life, for no one else will restore to us the life that is within our hopes, namely, that life that is in incorruption, blessedness and sanctification. For it is he that raises us up and who will bring us back again from the death we died under the ancient curse to the state in which we were at the beginning.

We approach the Father in two ways: either by becoming holy, as far as is possible for humanity … or else we arrive, through faith and contemplation, at that knowledge of the Father which is as it were "in a mirror darkly." But no one would ever be holy and make progress in a life according to the rule of virtue unless Christ were the guide of his footsteps in everything. And no one would ever be united to God the Father except through the mediation of Christ, for he is the mediator between God and humanity, through himself and in himself uniting humanity to God.… No one, therefore, will come to the Father, that is, will appear as a partaker of the divine nature, except through Christ alone. For if he had not become a mediator by taking human form, our condition could never have advanced to such a height of blessedness. But now, if anyone approaches the Father in a spirit of faith and reverent knowledge, he will do so by the help of our Savior Christ himself.

Christ is the head of the Church. And they, therefore, are the wise who walk in His way; for He Himself has said, "I am the way." On this account, then, it becomes the wise man always to keep the eyes of his mind directed toward Christ Himself, in order that he may do nothing out of measure, neither being lifted up in heart in the time of prosperity, nor becoming negligent in the day of adversity: "for His judgments are a great deep," as you will learn more exactly from what is to follow.

(4) Don't say, "There is no true creed; for each creed believes itself right and the others wrong." Probably one of the creeds is right and the others are wrong. Diversity does show that most of the views must be wrong. It does not by the faintest logic show that they all must be wrong. I suppose there is no subject on which opinions differ with more desperate sincerity than about which horse will win the Derby. These are certainly solemn convictions; men risk ruin for them. The man who puts his shirt on Potosi must believe in that animal, and each of the other men putting their last garments upon other quadrupeds must believe in them quite as sincerely. They are all serious, and most of them are wrong. But one of them is right. One of the faiths is justified; one of the horses does win; not always even the dark horse which might stand for Agnosticism, but often the obvious and popular horse of Orthodoxy. Democracy has its occasional victories; and even the Favourite has been known to come in first. But the point here is that something comes in first. That there were many beliefs does not destroy the fact that there was one well-founded belief. I believe (merely upon authority) that the world is round. That there may be tribes who believe it to be triangular or oblong does not alter the fact that it is certainly some shape, and therefore not any other shape. Therefore I repeat, with the wail of imprecation, don't say that the variety of creeds prevents you from accepting any creed. It is an unintelligent remark.

[Eunomius] speaks of God as "without beginning, eternally without end, alone." Once more "understand, you simple ones," as Solomon says, "his subtlety," in case you might be deceived and fall headlong into the denial of the Godhead of the only-begotten Son. Whatever is devoid of death or decay is that which is without end. That, likewise, is called everlasting that does not exist only for a time. That, therefore, which is neither everlasting nor without end is surely seen in the nature that is perishable and mortal. And so, the one who predicates "unendingness" of the one and only God and does not include the Son in the assertion of "unendingness" and "eternity" maintains by such a proposition that he whom he thus contrasts with the eternal and unending is perishable and temporary. But we, even when we are told that God "alone has immortality," understand by "immortality" the Son. For life is immortality, and the Lord is that life who said, "I am the Life."

This blind man is rightly described as sitting beside the road and being a beggar; for the Truth himself says: "I am the way." Therefore whoever does not know the brightness of eternal light is blind; but if he already believes in the Redeemer, he sits beside the way; if, however, he already believes but neglects to ask that he might receive eternal light, and ceases from prayers, the blind man indeed sits beside the way but does not beg at all. But if he has both believed and recognized the blindness of his heart, and asks that he might receive the light of truth, the blind man sits beside the way and begs.

He who is the way does not lead us into by-paths or trackless wastes. He who is the truth does not mock us with lies. He who is the life does not betray us into delusions, which are death. He himself has chosen these winning names to indicate the methods that he has appointed for our salvation. As the way, he will guide us to the truth. As the truth, he will establish us in the life. And therefore it is all-important for us to know what the mysterious mode is that he reveals for attaining this life. "No one comes to the Father except through me." The way to the Father is through the Son.

Except through him there is no approach to the Father. But there is also no approach to him unless the Father draws us. Understanding him to be the Son of God, we recognize in him the true nature of the Father. And so, when we learn to know the Son, God the Father calls us. When we believe the Son, God the Father receives us. For our recognition and knowledge of the Father is in the Son who shows us in himself God the Father. The Father draws us by his fatherly love, if we are devout, into a mutual bond with his Son.

(vii. de Trin) For He who is the way doth not lead us into devious courses out of the way; nor does He who is the truth deceive us by falsehoods; nor does He who is the life leave us in the darkness of death.

And then hear what follows: "Let their eyes be darkened, that they see not." And surely ye have been darkened in the eyes of your soul with a darkness utter and everlasting. For now that the true light has arisen, ye wander as in the night, and stumble on places with no roads, and fall headlong, as having forsaken the way that saith, "I am the way." Furthermore, hear this yet more serious word: "And their back do thou bend always; "that means, in order that they may be slaves to the nations, not four hundred and thirty years as in Egypt, nor seventy as in Babylon, but bend them to servitude, he says, "always." In fine, then, how dost thou indulge vain hopes, expecting to be delivered from the misery which holdeth thee? For that is somewhat strange. And not unjustly has he imprecated this blindness of eyes upon thee. But because thou didst cover the eyes of Christ, (and ) thus thou didst beat Him, for this reason, too, bend thou thy back for servitude always. And whereas thou didst pour out His blood in indignation, hear what thy recompense shall be: "Pour out Thine indignation upon them, and let Thy wrathful anger take hold of them; "and, "Let their habitation be desolate," to wit, their celebrated temple.

For, says [the Scripture], "Blessed are the undefiled in the way, who walk in the law of the Lord." Now the way is unerring, namely, Jesus Christ. For, says He, "I am the way and the life." And this way leads to the Father. For "no man," says He, "cometh to the Father but by Me." Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being "a royal priesthood, a holy nation, a peculiar people," on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with "the saints which are at Ephesus, the faithful in Christ Jesus." I rejoice, therefore, over you, that ye do not give heed to vanity, and love nothing according to the flesh, but according to God.

The priests indeed, and the ministers of the word, are good; but the High Priest is better, to whom the holy of holies has been committed, and who alone has been entrusted with the secrets of God. The ministering powers of God are good. The Comforter is holy, and the Word is holy, the Son of the Father, by whom He made all things, and exercises a providence over them all. This is the Way which leads to the Father, the Rock, the Defence, the Key, the Shepherd, the Sacrifice, the Door of knowledge, through which have entered Abraham, and Isaac, and Jacob, Moses and all the company of the prophets, and these pillars of the world, the apostles, and the spouse of Christ, on whose account He poured out His own blood, as her marriage portion, that He might redeem her. All these things tend towards the unity of the one and only true God. But the Gospel possesses something transcendent [above the former dispensation], viz. the appearing of our Saviour Jesus Christ, His passion, and the resurrection itself. For those things which the prophets announced, saying, "Until He come for whom it is reserved, and He shall be the expectation of the Gentiles," have been fulfilled in the Gospel, [our Lord saying, ] "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." All then are good together, the law, the prophets, the apostles, the whole company [of others] that have believed through them: only if we love one another.

He is therefore one and the same God, who called Abraham and gave him the promise. But He is the Creator, who does also through Christ prepare lights in the world, [namely] those who believe from among the Gentiles. And He says, "Ye are the light of the world;" that is, as the stars of heaven. Him, therefore, I have rightly shown to be known by no man, unless by the Son, and to whomsoever the Son shall reveal Him. But the Son reveals the Father to all to whom He wills that He should be known; and neither without the goodwill of the Father nor without the agency of the Son, can any man know God. Wherefore did the Lord say to His disciples, "I am the way, the truth, and the life and no man cometh unto the Father but by Me. If ye had known Me, ye would have known My Father also: and from henceforth ye have both known Him, and have seen Him." From these words it is evident, that He is known by the Son, that is, by the Word.

Since, therefore, the tradition from the apostles does thus exist in the Church, and is permanent among us, let us revert to the Scrip-rural proof furnished by those apostles who did also write the Gospel, in which they recorded the doctrine regarding God, pointing out that our Lord Jesus Christ is the truth, and that no lie is in Him. As also David says, prophesying His birth from a virgin, and the resurrection from the dead, "Truth has sprung out of the earth." The apostles, likewise, being disciples of the truth, are above all falsehood; for a lie has no fellowship with the truth, just as darkness has none with light, but the presence of the one shuts out that of the other. Our Lord, therefore, being the truth, did not speak lies...

But when this name of six letters was manifested (the person bearing it clothing Himself in flesh, that He might come under the apprehension of man's senses, and having in Himself these six and twenty-four letters), then, becoming acquainted with Him, they ceased from their ignorance, and passed from death unto life, this name serving as their guide to the Father of truth. For the Father of all had resolved to put an end to ignorance, and to destroy death. But this abolishing of ignorance was just the knowledge of Him.

(Hom. lxxiii. 2) For if, He says, ye have Me for your guide to the Father, ye shall certainly come to Him. Nor can ye come by any other way. (c. 6:44) Whereas He had said above, No man can come to Me, except the Father draw him, now He says, No man cometh unto the Father but by Me, thus equalling Himself to the Father. The next words explain, Whither I go ye know, and the way ye know.

The cross of Christ, which was set up for the salvation of mortals, is both a sacrament and an example: a sacrament whereby the divine power takes effect, an example whereby one's devotion is excited. For to those who are rescued from the prisoner's yoke, redemption further procures the power of following the way of the cross by imitation. For if the world's wisdom so prides itself in its error that everyone follows the opinions and habits and whole manner of life of him whom he has chosen as his leader, how shall we share in the name of Christ except by being inseparably united to him who is, as he himself asserted, "the way, the truth and the life"—the way, that is, of holy living, the truth of divine doctrine and the life of eternal happiness.

This is wisdom, and this is the mystery of the Supreme God. God willed that He should be acknowledged and worshipped through Him.

"I am the way," he says, so that the power of demons may not prevail in impeding those coming to the way through the Way, to God through God. It is not possible to attain to God except through God.

He himself has said, "I am the life." What the soul is to the body is what Christ is to the soul. Without the soul, the body does not live. The soul does not live without Christ. As soon as the soul leaves the body, stench, corruption, rottenness, the worm, ashes, horror and everything that is loathsome to the sight take its place. When God leaves, immediately the stench of faithlessness, the corruption of sin, the rottenness of the vices, the worm of guilt, the ashes of vanities and the horror of infidelity enter the soul, and there comes to pass in the living tomb of the body the death of the soul now buried.

Now the mystery of this "sign" was in various ways predicted; (a "sign") in which the foundation of life was forelaid for mankind; (a "sign") in which the Jews were not to believe: just as Moses beforetime kept on announcing in Exodus, saying, "Ye shall be ejected from the land into which ye shall enter; and in those nations ye shall not be able to rest: and there shall be instabilityof the print of thy foot: and God shall give thee a wearying heart, and a pining soul, and failing eyes, that they see not: and thy life shall hang on the tree before thine eyes; and thou shalt not trust thy life.

Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also.

Having found "the truth," repent of errors; repent of having loved what God loves not: even we ourselves do not permit our slave-lads not to hate the things which are offensive to us; for the principle of voluntary obedience consists in similarity of minds.

For these, for the most part, are the sources whence, from some ignorance or simplicity, custom finds its beginning; and then it is successionally confirmed into an usage, and thus is maintained in opposition to truth. But our Lord Christ has surnamed Himself Truth, not Custom.

Therefore Christ, wishing to show that following Him is easy and pleasant for them, declares where He is going and what the way is. He goes to the Father, and the "way" is He Himself – Christ. If the way am I, then through Me you will undoubtedly ascend to the Father. I am not only the way, but "also the truth"; therefore you must be vigilant, because by Me you will not be deceived. I am also "the life"; therefore, even if you die, death will not prevent you from coming to the Father. So be watchful, for everyone comes to the Father through Me. And since it is in My power to bring you to the Father, you will undoubtedly come to Him. For it is impossible to arrive there by any other way than through Me.

And you, perhaps, may understand from this as well that the Son is equal to the One who begot Him. For in another place He says that the Father brings people to Him: "No one can come to Me unless the Father draws him" (John 6:44). But here He says that He brings people to the Father. Therefore, the power of the Father and the Son is equal, for their action is also one.

So when you walk by the path of action, then Christ becomes the way for you, and when you engage in contemplation, He becomes the truth for you. But since many, walking by the path of action and engaging in contemplation, still did not obtain life — either because, performing virtue out of vainglory, they received their reward here, or because in their dogmatic opinions they strayed from the right path — therefore to the way and truth, that is, to action and contemplation, life is added. For this reason we too must walk and theologize, striving for the glory that lives forever, and not for the perishing glory that comes from men.

When thou art engaged in the practical, He is made thy way; when in the contemplative, He is made thy truth. And to the active and the contemplative is joined life: for we should both act and contemplate with reference to the world to come.

Then when he says, Jesus said to him, I am the way, and the truth, and the life, the question is answered. Our Lord was to answer about two things: first, about the way and its destination; secondly, about their knowledge of both (v 7). He does two things about the first: first, he states what the way is; secondly, he gives its destination (v 6b).

The way, as has been said, is Christ himself; so he says, I am the way. This is indeed true, for it is through him that we have access to the Father, as stated in Romans (5:2). This answer could also settle the uncertainty of the faltering disciple.

Because this way is not separated from its destination but united to it, he adds, and the truth, and the life. So Christ is at once both the way and the destination. He is the way by reason of his human nature, and the destination because of his divinity. Therefore, as human, he says, I am the way; as God, he adds, and the truth, and the life. These last two appropriately indicate the destination of the way. For the destination of this way is the end of human desire. Now human beings especially desire two things: first, a knowledge of the truth, and this is characteristic of them; secondly, that they continue to exist, and this is common to all things. In fact, Christ is the way to arrive at the knowledge of the truth, while still being the truth itself: "Teach me thy way O Lord, that I may walk in thy truth" (Ps 85:11). Christ is also the way to arrive at life, while still being life itself: "Thou couldst show me the path of life" (Ps 16:11). And so he indicated the destination or end of this way as truth and life. These two were already applied to Christ: first, he is life: "In him was life" (1:4); then, he is truth, because "the life is the light of men" (1:4), and light is truth.

Note that both truth and life belong properly and essentially (per se) to Christ. Truth belongs essentially to him because he is the Word. Now truth is the conformity of a thing to the intellect, and this results when the intellect conceives the thing as it is. Therefore, the truth of our intellect belongs to our word, which is its conception. Yet although our word is true, it is not truth itself, since it is not true of itself but because it is conformed to the thing conceived. And so the truth of the divine intellect belongs to the Word of God. But because the Word of God is true of itself (since it is not measured by things, but things are true in the measure that they are similar to the Word) the Word of God is truth itself. And because no one can know the truth unless he adheres to the truth, it is necessary that anyone who desires to know the truth adhere to this Word.

Life also belongs properly to Christ: for everything which has some activity from itself is said to be living, while non-living things do not have motion from themselves. Among the activities of life the chief are the intellectual activities. Thus, the intellect itself is said to be living, and its activities are a certain kind of life. Now in God the activity of understanding and the intellect itself are the same. Thus it is clear that the Son, who is the Word of the intellect of the Father, is his own life.

This is the reason why Christ referred to himself as the way, united to its destination: because he is the destination, containing in himself whatever can be desired, that is, existing truth and life.

If then, you ask which way to go, accept Christ, for he is the way: "This is the way, walk in it" (Is 30:21). And Augustine says: "Walk like this human being and you will come to God. It is better to limp along on the way than to walk briskly off the way." For one who limps on the way, even though he makes just a little progress, is approaching his destination; but if one walks off the way, the faster he goes the further he gets from his destination.

If you ask where to go, cling to Christ, for he is the truth which we desire to reach: "My mouth will utter truth" (Prv 8:7). If you ask where to remain, remain in Christ because he is the life: "He who finds me finds life and shall have salvation from the Lord" (Prv 8:35). Therefore, cling to Christ if you wish to be secure, for you cannot get off the road because he is the way. And so those who hold on to him are not walking off the road but on the right road: "I have taught you the way of wisdom" (Prv 4:11). But some are just the opposite: "They did not find the way of truth to dwell in" (Ps 107:4).

Again, those who hold on to Christ cannot be deceived, because he is the truth and teaches all truth: "For this I was born, and for this I have come into the world, to bear witness to the truth" (18:37). Further, they cannot be troubled, because he is the life and the giver of life: "I came that they may have life, and have it abundantly" (10:10).

Augustine says that when our Lord said I am the way, and the truth, and the life, he was saying in effect: How do you want to go? I am the way. Where do you want to go? I am the truth. Where do you want to remain? I am the life. As Hilary says: he who is the way does not lead us off the right path; he who is the truth does not deceive us with falsehoods; and he who is the life does not abandon us to death.

Here is another interpretation. In human beings, holiness involves three things: action, contemplation, and one's intention. These are brought to perfection by Christ. Christ is the way for those in the active life; he is the truth for those who stand firm in the contemplative life. And he directs the intention of both those in the active and contemplative life to life, eternal life. For he teaches us to go and preach for the sake of the age to come. So, the Lord is our way by which we go to him, and through him to the Father.

But when he, who is the way, goes to the Father, is he the way for himself? As Augustine says, he is the way, and the one who goes by the way, and the destination of the way. Thus he goes to himself through himself. He, as having human nature, is the way. Thus, he came through his flesh, yet remained where he was; and he went through his flesh, without leaving where he had come from.

Also, through the flesh he returned to himself, the truth and the life. For God had come, through his flesh, to us, the truth to liars, the life to mortals: "God is truthful, and every human is a liar" (Rom 3:4). And when he left us, and took his flesh up to that place where there are no liars, this very Word who was made flesh returned, through his flesh, to the truth, which is himself. For example: when I speak to others, my mind goes out to them, yet it does not leave me; and when I am silent, in a certain sense I return to myself, yet still remain with those to whom I spoke. And so Christ, who is our way, became the way even for himself, this is, for his flesh, to go to the truth and the life.

Then when he says, no one comes to the Father, but by me, he answers what was asked about the destination of the way. The way, which is Christ, leads to the Father. Yet, because the Father and the Son are one, this way leads also to himself. And so Christ says that he is the terminus of the way.

Note that the Apostle says: "For what person knows a man's thoughts except the spirit of the man which is in him?" (1 Cor 2:11), that is, provided one does not choose to reveal his own thoughts. A person reveals what is hidden within by his words, and it is only by the words of a person that we can know what is hidden within. Now "no one comprehends the thoughts of God except the spirit of God" (1 Cor 2:11), therefore, no one can acquire a knowledge of the Father except by his Word, which is his Son: "No one knows the Father except the Son" (Mt 11:27). And just like one of us who wants to be known by others by revealing to them the words in his heart, clothes these words with letters or sounds, so God, wanting to be known by us, takes his Word, conceived from eternity, and clothes it with flesh in time. And so no one can arrive at a knowledge of the Father except through the Son. Thus he says: "I am the door; if any one enters by me, he will be saved" (10:9).

Note, with Chrysostom, that our Lord had said: "No one can come to me unless the Father who sent me draws him" (6:44). But here he says: no one comes to the Father, but by me. This indicates that the Son is equal to the Father.

It is now clear what the way is, it is Christ; what the destination is, it is the Father.

Connecting, therefore, His previous words with those that follow, He proceeded to say, "If ye had known me, ye should certainly have known my Father also." This conforms to His previous words, "No man cometh unto the Father but by me." And then He adds: "And from henceforth ye know Him, and have seen Him." But Philip, one of the apostles, not understanding what he had just heard, said, "Lord, show us the Father, and it sufficeth us." And the Lord replied to him, "Have I been so long time with you, and yet have ye not known me, Philip? he that seeth me, seeth also the Father."

Already, therefore, they knew the Son, if not all of them, those at least to whom it is said, "And whither I go ye know, and the way ye know;" for He is Himself the way. But they knew not the Father, and so have also to hear, "If ye have known me, ye have known my Father also;" that is, through me ye have known Him also. For I am one, and He another. But that they might not think Him unlike, He adds, "And from henceforth ye know Him, and have seen Him." For they saw His perfectly resembling Son, but needed to have the truth impressed on them, that exactly such as was the Son whom they saw, was the Father also whom they did not see. And to this points what is afterwards said to Philip, "He that seeth me, seeth also the Father." Not that He Himself was Father and Son, which is a notion of the Sabellians, who are also called Patripassians, condemned by the Catholic faith; but that Father and Son are so alike, that he who knoweth one knoweth both. For we are accustomed to speak in this way of two who closely resemble each other, to those who are in the habit of seeing one of them, and wish to know what like the other is, so that we say, In seeing the one, you have seen the other. In this way, then, is it said "He that seeth me, seeth also the Father." Not, certainly, that He who is the Son is also the Father, but that the Son in no respect disagrees with the likeness of the Father. For had not the Father and Son been two persons, it would not have been said, "If ye have known me, ye have known my Father also." Such is certainly the case; for "no one," He says, "cometh unto the Father but by me: if ye have known me, ye have known my Father also;" because it is I, who am the only way to the Father, that will lead you to Him, that He also may Himself become known to you. But as I am in all respects His perfect image, "from henceforth ye know Him" in knowing me; "and have seen Him," if you have seen me with the spiritual eyesight of the soul.

If you had known me, you would certainly have known my Father also; because, as is said above in the tenth chapter, "I and the Father are one"; Matthew 11: "No one knows the Son except the Father, nor does anyone know the Father except the Son, and he to whom the Son wills to reveal him." And from henceforth you shall know him, and you have seen him: you shall know him, namely in the coming of the Holy Spirit: below in the sixteenth chapter: "When that Spirit of truth shall come, he will teach you all truth." That word of Jeremiah 31 shall be verified in you: "I will give my law in their inward parts, and in their hearts I will write it."

And from henceforth ye know Him, and have seen Him.

Wonderful, it seems to me, is the gracious intention and the unspeakably profound purpose that underlies this saying also. For after having just said: If ye had known Me, ye would have known My Father also, and seeming thus to reproach His disciples for their ignorance of truths so essential, He immediately passes on to comfort them with the assurance: From henceforth ye know Him and have seen Him. For since they were destined to become rulers of the Churches throughout the world, in obedience to the Saviour's commission: Go ye and make disciples of all nations, for this reason above all others, as I think, He first utters a most useful truth of universal reference to all time, that whosoever knoweth the Son will most assuredly also know God the Father of Whom the Son is begotten; and then in His kindness He goes on to testify that His disciples possess this knowledge: not speaking at all by way of compliment, for He could never utter aught but truth, but inasmuch as they really knew Him and had most fully acknowledged Him. For that they knew and had believed that the Lord was really Son of God can by no means be a matter of doubt to right-minded persons. For how came it that Nathaniel the Israelite, when he heard Christ say: Before that Philip called thee, when thou wast under the fig-tree, I saw thee, immediately put forth his full confession of faith, saying: Rabbi, Thou art the Son of God, Thou art the King of Israel? Moreover, when the sea was marvellously and supernaturally calmed, how was it that those who were in the ship worshipped Him, saying: Truly Thou art the Son of God? Will any one maintain that this saying was uttered by men who did not know that He was God and begotten of God the Father? Surely such an one would give a most convincing proof of his want of intelligence. When, in the district of Caesarea Philippi, they were asked by Christ Himself: Who do men say that I the Son of Man am? did not they first of all give the opinions of others? Some, they say, think Thou art Elijah, and others Jeremiah, or one of the prophets. But Who they themselves said that He was, they shrank not from telling Him plainly, all speaking by the mouth of their chief, and that was Peter, affirming positively: Thou art the Christ, the Son of the Living God. Yet when Christ says: If ye had known Me, ye would have known My Father also, do not suppose that the saying is uttered entirely for the sake of the disciples: it is rather a general declaration laid down for all, the holy disciples being taken as representatives of all mankind.

Notice carefully then how clearly we shall find that they have not been ignorant that He is God and the Son of God; but when He spoke of Himself as "the Way" of God, then they did not understand what seemed to be spoken enigmatically: and this will comprise the full extent of any charge of ignorance that can be brought against them. For this reason surely, having briefly refuted the idea of their inability to understand what was told them indirectly, and then grounded on this a declaration affecting all men, teaching plainly that whosoever knows not the Son will also lose his knowledge of the Father; He then most justly testifies to the disciples' knowledge of Him, inasmuch as they had already made open confession of their faith: and this He does in the words: From henceforth ye know Him and have seen Him. And He uses the word "henceforth," not with reference to that hour or that day on which He was uttering His teaching on these matters: but He uses the word in order to contrast with the days of the old and first dispensation the new and recently-arisen season of His own presence, whereby the knowledge of the Father as seen through the Son has been made clearer for all men throughout the world. Therefore also in the Book of Psalms, as speaking to God the Father, He says: The knowledge of Thee has been greatly magnified by Me. For having seen the Son excelling in deeds incredibly marvellous, and with God-befitting authority easily accomplishing His own good pleasure, we have been led on thereby to accept in reverent admiration the knowledge of the Father, believing it to be no other than the knowledge of the Son Who came forth from Him. From henceforth, therefore, ye know Him and have seen Him. For through the Son we have been led, as I said just now, to know Who the Father is, and not only have we known, but we have also beheld or seen. For knowledge indicates that mental contemplation at which one may very well arrive concerning the Divine and ineffable nature that is above all, and through all, and in all. But to have seen the Truth signifies the fulfilment of our knowledge by the vision of the miraculous works. For we have not simply known the bare fact that the Father is in His nature Life; nor have we had within ourselves the knowledge of the matter ideally and theoretically only: we have seen the truth carried out by the Son, in giving life to the dead, and restoring to existence those who had seen corruption. We have not simply known the fact that the God and Father of all is in His nature Life, and has the whole creation in subjection beneath His feet; and that He rules in sovereign authority over all things made by Him, so that, as it is written: All His works shake and tremble at Him, we have seen evidence of the truth in the action of the Son, when, in rebuking the sea and the winds, He said with all authority, Peace, be still.

Since therefore He was intending to say that "you have not only known, but have even seen the Father," He considered it essential to prefix the word "henceforth;" and why so? The reason was this: the law of Moses declared to the children of Israel, The Lord thy God is one Lord, and never offered the doctrine concerning the Son to the men of old time; it was content with driving them away from the worship of many gods and calling them to adore One, and One only: but our Lord Jesus the Christ by His Incarnation made known to us the Father through Himself by many signs and mighty works, and has shown that the nature of the Godhead which we believe to be contained in the Holy Trinity is in truth One. And so He does well to say "henceforth," on account of the imperfection of knowledge possessed by those who walk after the law, and order their lives in that system. And we must note well that in saying that He Himself and not the Father has been seen, He in no way denies the real and individual existence of the God and Father from Whom He is; nor does He even say that He Himself is the Father, inasmuch as He claims to have come to represent the Father's Person. But since He is Consubstantial with the Father, He says that His Father is seen in His Person; just as if an ordinary man's son, wishing to indicate plainly the nature of his father, were to point to himself and say to any chance inquirer in the matter: "In me thou hast seen my father." Here again, however, the Godhead will entirely transcend the power of the example to illustrate.

If ye had known Me, ye would have known My Father also.

Some may perchance say and think that the Son is here speaking of His own accord, and at His own suggestion. But it is not so. For He never uttered anything in an uncalled-for, or merely casual way; though He does occasionally repeat Himself in a most instructive manner, especially because of the utter inability of some to follow His teaching. But in the present instance His words are most profitable to us in connection with what He had said just before. For when Thomas questioned Him, asking: "Whither wilt Thou depart; or how can we know the way, if we know not whither Thou wilt go?" He thereupon answered him most effectively in the words: I am the Way, and the Life, and the Truth; and again: No man cometh unto the Father but by Me; thereby showing that if any one willed to know the way which would lead to eternal life, he would strive with all diligence to know Christ. But since it was likely that some, who had been trained in Jewish rather than in Evangelic doctrine, might suppose that a confession of faith in and a knowledge of One Person only out of all was sufficient for a right belief, and that it was needless to learn the doctrine concerning the Holy and Consubstantial Trinity; Christ seems to absolutely exclude those who hold this opinion from a true knowledge concerning God, unless they would also accept Himself. For it is through the Son that we must draw near to God the Father. For in a manner analogous to our acceptance of the Offspring, we shall arrive at our belief in the Parent also. For it is utterly impossible to doubt that a belief in the sonship of Son, as begotten of the essence of the Father, will certainly lead to a knowledge of the Father.

According then to the simpler and more obvious interpretation, He must be supposed to have spoken with this meaning: but if any one believes that He is employing subtle ideas so as to penetrate to the very root of the whole matter, he will find once more that the Son is teaching truth. The Divine Nature, indeed, is utterly incomprehensible by any human intellect; and to claim for oneself to have fully discovered Who and What in very essence the Creator of the universe is, would involve a display of absolute folly. Still, it is not impossible for us, though in a shadowy and uncertain manner, to obtain some kind of knowledge by holding up as a mirror to our mind's eye the catalogue of Divine attributes which are inherent by nature in the Son. For from a knowledge of what Christ is in Himself, and of the works He has wrought when He became Incarnate as well as before His Incarnation, one might afterwards ascend by analogous reasoning to a contemplation of the Father Who begat Him. Behold, I pray thee, the glory and the power that were His: gaze on His authority, that extended without hindrance over all. Tell me, is there anything conceivable or inconceivable that He does not appear to have achieved with perfect success at His own free will, both before and since His Incarnation? Nay, more, He Who showed Himself to us so mighty by the evidence of His works, says expressly: I and the Father are One, and: He that hath seen Me hath seen the Father. We must therefore, in reliance on what we have just quoted, pass onward from the Likeness to the Archetype, and from the Very Image to the full realisation of Him Whom the Very Image represents. We do not say, as some of the heterodox would have us say, that the Son is fashioned after the Father's likeness by means of certain attributes bestowed upon Him from without; nor even would we admit, as some in error suppose, that He is styled the Image of God the Father as possessing His glory, His power, and His wisdom, although being Himself really of a different nature: these are the foolish babblings of the heretics, sheer nonsense delicately veiled, or rather absolute impiety, designed according to their unholy and ungodly object to overthrow and destroy the doctrine of the Son's Consubstantiality with the Father. But Christ is a Son in very truth, begotten ineffably and incomprehensibly of the essence of God the Father, and as such is the Very Image and Likeness and Effulgence of Him, bearing innate within Himself the proper characteristics of His Father's essence, and possessing in all their beauty the attributes that are naturally the Father's. For we will not imitate the heretics in their extravagant madness, and degrade our own minds to such a depth of foolishness as to say that Christ in any respect differs from a Being Who is in very nature God, or to deny that He is begotten of the essence of God the Father, and so refuse to attribute to Him the glory of God; neither would we allow that any nature which was created and brought into existence out of nothing could ever, without undergoing change, be endowed with the Divine power and wisdom, or ever be such as the Divine and ineffable nature of God the Father may be imagined to be. For else, what distinction could any longer exist between the Creator and the creature; or what could intervene or sever, that is to say, between the thing made and Him Who made it, in regard to identity and essence? For if a creature possesses glory and power and wisdom exactly to the same degree as God the Father, I should be utterly unable to say, and I conceive the heretics would be in the same perplexity, wherein God's superiority can possibly consist, or how He can be greater than we or than His creature. Therefore we maintain that the Son is in no wise fashioned so as to resemble the Father by the addition of attributes from without, nor is He like a representation in a picture, adorned by us with merely ideal colours which gloss over and falsely indicate the royal dignity; but He is truly the Very Image and Likeness of His Father, displaying to us the Father's nature in clearest light by the graces that are His own by nature. And this is why Christ pronounces it impossible for any to have fully known the Father without first knowing Himself, that is, the Son.

How can knowledge of him be knowledge of the Father? For the apostles see him wearing the aspect of that human nature that belongs to him. But God is not encumbered with body and flesh and is unrecognizable by those who dwell in our weak and fleshly body. The answer is given by the Lord, who asserts that under the flesh that, in a mystery, he had taken, his Father's nature dwells within him.… He makes a distinction between the time of seeing and the time of knowing. He says that from this time onward they shall know him whom they had already seen and so shall possess, from the time of this revelation onward, the knowledge of that nature on which, in him, they had gazed for so long.

It was not the carnal body that he had received by birth from the Virgin that could manifest to them the image and likeness of God. The human aspect that he wore could be no aid toward the mental vision of the incorporeal God. But God was recognized in Christ by those who recognized Christ as the Son on the evidence of the powers of his divine nature. And a recognition of God the Son produces a recognition of God the Father. For the Son is in such a sense the image as to be one in kind with the Father and yet in a way that indicates that the Father is his origin.

(vii. de Trin) Or thus: When it is said that the Son is the way to the Father, is it meant that He is so by His teaching, or by His nature? We shall be able to see from what follows: If ye had known Me, ye should have known My Father also. In His incarnation asserting His Divinity, He maintained a certain order of sight and knowledge: separating the time of seeing from that of knowing. For Him, who He saith must be known, He speaks of as already seen: that henceforward they might from this revelation have knowledge of the Divine Nature which they had all along seen in Him.

And again, the Lord replied to Philip, who wished to behold the Father, "Have I been so long a time with you, and yet thou hast not known Me, Philip? He that sees Me, sees also the Father; and how sayest thou then, Show us the Father? For I am in the Father, and the Father in Me; and henceforth ye know Him, and have seen Him." To these men, therefore, did the Lord bear witness, that in Himself they had both known and seen the Father (and the Father is truth). To allege, then, that these men did not know the truth, is to act the part of false witnesses, and of those who have been alienated from the doctrine of Christ. For why did the Lord send the twelve apostles to the lost sheep of the house of Israel, if these men did not know the truth? How also did the seventy preach, unless they had themselves previously known the truth of what was preached? Or how could Peter have been in ignorance, to whom the Lord gave testimony, that flesh and blood had not revealed to him, but the Father, who is in heaven? Just, then, as "Paul [was] an apostle, not of men, neither by man, but by Jesus Christ, and God the Father," [so with the rest;] the Son indeed leading them to the Father, but the Father revealing to them the Son.

For no one can know the Father, unless through the Word of God, that is, unless by the Son revealing [Him]; neither can he have knowledge of the Son, unless through the good pleasure of the Father. But the Son performs the good pleasure of the Father; for the Father sends, and the Son is sent, and comes. And His Word knows that His Father is, as far as regards us, invisible and infinite; and since He cannot be declared [by any one else], He does Himself declare Him to us; and, on the other hand, it is the Father alone who knows His own Word. And both these truths has our Lord declared. Wherefore the Son reveals the knowledge of the Father through His own manifestation. For the manifestation of the Son is the knowledge of the Father; for all things are manifested through the Word. In order, therefore, that we might know that the Son who came is He who imparts to those believing on Him a knowledge of the Father, He said to His disciples: "No man knoweth the Son but the Father, nor the Father but the Son, and those to whomsoever the Son shall reveal Him;" thus setting Himself forth and the Father as He [really] is, that we may not receive any other Father, except Him who is revealed by the Son.

(Hom. lxxiii. 2) If ye had known Me, He says, ye should have known My Father also; i. e. If ye had known My substance and dignity, ye would have known the Father's. They did know Him, but not as they ought to do. Nor was it till afterwards, when the Spirit came, that they were fully enlightened. On this account He adds, And from henceforth ye know Him, know Him, that is, spiritually. And have seen Him, i. e. by Me; meaning that he who had seen Him, had seen the Father. They saw Him, however, not in His pure substance, but clothed in flesh.

Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also." For in all these passages He had shown Himself to be the Father's Commissioner, through whose agency even the Father could be seen in His works, and heard in His words, and recognised in the Son's administration of the Father's words and deeds.

Above He said that you "know" where I am going, and you know the Way, that is, Me; but here He says that "if" you "knew" Me, you would know My Father also. How can this be?

There is no contradiction in His words. For they knew the Father, but not as they ought to have known Him; they knew Him as God, but as Father they did not yet know Him. Only later did the Spirit, having descended upon them, impart to them perfect knowledge. Thus, His words have this meaning: "If you had known My essence and dignity, you would have known also the essence and dignity of the Father. And from now on you have begun to know Him through My mediation, and have seen Him, that is, perceived Him with your mind, insofar as it is possible. Since you acknowledge Me as Lord and Teacher, then undoubtedly concerning Me, insofar as it is attainable for you, you have received sufficient knowledge also of the Father, for you have not yet received perfect knowledge."

And in another sense. The words "if you had known Me, you would have known My Father also" do not express that they do not know Him, but have this meaning: "I told you that you know where I am going, that is, to the Father, and you know this Way, that is, Me. Thomas said to Me: 'We do not know where You are going' and so forth, nor do we know this way. I said to Thomas: 'I am the Way, and no one comes to the Father except through Me.' Therefore, if you had known Me, you would have known My Father also. But you do know Me, and consequently you know My Father also. For from now on you know Him and have seen Him, having seen Me."

Then when he says, If you had known me, you would without doubt have known my Father also, he shows that the disciples knew both where he was going and the way. First, he shows this; secondly he resolves a coming difficulty. He does two things about the first: first, he shows that knowledge of the Son is also knowledge of the Father; secondly, he states the disciples' knowledge of the Father (v 7b).

He had said: I have said that I am the way, and that you know the way, that is, me. Therefore, you also know where I am going, because you cannot know me without knowing the Father. This is what he says: If you had known me, you would without doubt have known my Father also.

Yet he had said to the Jews before: "If you knew me, you would perhaps know my Father also" (8:19). Why does he say here, "without doubt," while before he said "perhaps"? It seems that before he had some doubts about what he says here.

We should answer that in the first instance he was speaking to the Jews, whom he was reprimanding. And so he added "perhaps" not because he had any doubts, but as a rebuke to them. But here he is speaking to his disciples, whom he is teaching. Thus, he simply states the truth to them: If you had known me, you would without doubt have known my Father also. This is like saying: If you knew my grace and dignity, you would without doubt also know that of the Father. For there is no better way to know something than through its word or image, and the Son is the Word of the Father: "In the beginning was the Word, and the Word was with God" (1:1); "And the Word became flesh and dwelt among us, full of grace and truth; we have beheld his glory, glory as of the only Son from the Father" (1:14). The Son is also the image of the Father: "He is the image of the invisible God" (Col 1:15); "He reflects the glory of God and bears the very stamp of his nature" (Heb 1:3). Therefore, the Father is known in the Son as in his Word and proper image.

Note that to the extent that something approaches to a likeness of the Word of the Father, to that extent the Father is known in it, and to that extent it is in the image of the Father. Now since every created word is some likeness of that Word, and some likeness, though imperfect, of the divinity is found in every thing, either as an image or a trace, it follows that what God is cannot be known perfectly through any creature or by any thought or concept of a created intellect. It is the Word alone, the only-begotten Word, which is a perfect word and the perfect image of the Father, that knows and comprehends the Father.

Therefore, according to Hilary, this statement can be put in another context. Our Lord said: "no one comes to the Father, but by me." If you ask Arius how one goes to the Father through the Son, he answers that it is by recalling what the Son taught, because the Son taught us about the Father: "Father... I have manifested thy name to the men whom thou gavest me" (17:6). But our Lord rejected this by saying: If you had known me, you would without doubt have known my Father also. This is like saying: Arius, or anyone else can indeed speak about the Father, but no human being is such that by knowing him the Father is known. This is true of the Son alone, who has the same nature as the Father.

Next, our Lord shows the knowledge the disciples had of the Father. Our Lord had already told the disciples that they knew the Father when he said, "Where I am going you know." Yet Thomas denied this: "we do not know where you are going." Thus our Lord shows here that in a certain way they did know the Father, so that his statement was true; and in another sense they did not know the Father, so that what Thomas said was true. To do this, he mentions a twofold knowledge of the Father: one which will be in the future, and the other which was in the past.

He says, henceforth you shall know him. And he says, henceforth, because knowledge of the Father is of two kinds. One is perfect, and is by an immediate vision of him, and this will be in our homeland: "When he appears we shall be like him" (1 Jn 3:2). The other is imperfect, and is by reflections and is obscure; and we have this by faith: "For now we see in a mirror dimly" (1 Cor 3:2). Thus, this phrase can be understood of each kind of knowledge. Henceforth you shall know him, with perfect knowledge in your homeland: "I shall tell you plainly of the Father" (16:25). This is like saying: It is true that you do not know him with perfect knowledge, but from henceforth you shall know him, after the mystery of my passion has been accomplished. Or, in the other way, henceforth, after my resurrection and ascension and after I have sent the Holy Spirit, you shall know him, with the perfect knowledge of faith, for when the Spirit, the Paraclete, comes, "he will teach you all things, and bring to your remembrance all that I have said to you" (14:26). So you are speaking the truth when you say that you do not know him with perfect knowledge.

And I am speaking the truth, because you have seen him: "Afterward he was seen on earth and conversed with men" (Bar 3:37). They saw Christ in the flesh he had taken on, in which the Word existed, and in the Word they saw the Father. Thus they saw the Father in him: "He who sent me is with me" (8:29).

Note that the Father was not in the flesh in such a way that it was joined to him to constitute one person, but he was in the incarnate Word because they had one and the same nature, and the Father was seen in the incarnate Christ: "We have beheld his glory, glory as of the only Son from the Father" (1:14).

Or how is He unlike to the substance of the Father, who is the perfect image and brightness of the Father, and who says, "He that hath seen Me hath seen the Father?" And how, if the Son is the Word or Wisdom and Reason of God, was there a time when He was not? It is all one as if they said, that there was a time when God was without reason and wisdom.

By means of this image the Lord showed Philip the Father. Yes, he who looks on the Son sees, in portrait, the Father. Notice what kind of portrait is spoken of. It is truth, righteousness, the power of God. It is not silent, for it is the Word. It is not insensible, for it is Wisdom. It is not vain and foolish, for it is power. It is not soulless, for it is the life. It is not dead, for it is the resurrection.

In the church, I know of only one image, that is, the image of the unseen God. God has said about this image, "Let us make man [humankind] in our image." Of this image it is written that Christ is the "effulgence of the glory and impress of his hypostasis." In that image, I perceive the Father as the Lord Jesus himself has said, "The one who has seen me has seen the Father." For this image is not separated from the Father, which indeed has taught me the unity of the Trinity, saying, "I and the Father are one," and again, "All things whatever the Father has are mine." [In this image, also perceive] the Holy Spirit, seeing that the Spirit is Christ's and has received of Christ, as it is written, "He shall receive of mine and shall announce it to you."

"He who has seen me has seen the Father"; this does not mean that he has seen the image and the form of the divine nature, since the divine nature is simple, not composed of various parts. Goodness of will is a current in the stream of the divine essence, and thus is perceived to be the same in the Father and the Son.

The bride has no doubt that if he will reveal himself to anybody, it will be to her. Therefore, she dares to ask for this kiss, actually for that Spirit in whom both the Father and the Son will reveal themselves to her. For it is not possible that one of these could be known without the other. That is why Christ said: "To have seen me is to have seen the Father;" and John in his turn: "No one who has the Father can deny the Son, and to acknowledge the Son is to have the Father as well." From these declarations it is clearly evident that the Father cannot be known apart from the Son, nor the Son apart from the Father.

Jesus says to him: I have been with you so long a time, and you have not known me? As if to say: when you ask about the Father, you ask about me, whom you ought to know. Therefore he says: Philip, he who sees me sees also my Father. How do you say: Show us the Father? He sees with the eye of faith, according to which Abraham, Genesis 18, is said to have "seen three and adored one." And that he ought so to believe, he shows, because they are one.

There is a question about the response he gives to Philip: I have been with you for so long a time, and you have not known me? It seems from this that Philip had not yet believed in Christ. But then how was it said above to him that he was clean, since no one is clean except through faith? If you say that he did believe: how then, since he says that the Father and the Son are of one essence, was he seeking to see the Father? It seems that he believed something contrary to the faith. To this it must be said that Philip believed in him and believed him equal to the Father and one in substance; he believed this habitually. But because at that time he heard the Son speaking distinctly about the Father, he wanted and sought to see him distinctly: which he would not have sought if he had considered the unity of essence. Therefore from such a surreptitious movement he sinned venially, and therefore he is rebuked by the Lord.

What does he mean when he says: He who sees me sees the Father also? For the Son was made visible, but the Father remained invisible. If you say that he speaks according to the Divinity, this amounts to nothing, because no one has ever seen God, neither the Father nor the Son, because if the Son, then also the Father. I respond: It must be said that he speaks of the vision of the Divinity, not of the humanity. But this is in two ways, namely through faith, as we see now through a mirror in an enigma; and through direct appearance. And he speaks here of the vision through faith: because no one perfectly believes in the Son without also believing in the Father.

His view of Jesus as a 'window' seems wholly orthodox ('he that hath seen me hath seen the Father').

How sayest thou then, show us the Father?

"Thou mightest, Philip," He would say, "have beheld the glory of the Father in Me, and from what I am have perceived the nature of My Parent: for I have appeared in My true character as a Very and Exact Image and as a Perfect Likeness of His essence, bearing engraved on Myself the entire nature of God the Father. What additional manner of Divine vision other than this couldst thou ask for, at least if thou wouldst display thy ability to estimate things in true proportion; or tell Me what kind of contemplation thou dost require? Dost thou really suppose that a better and fuller manifestation was granted to the men of former times, when I came down on Mount Sinai in a vision of fire?" For this above all else was the greatest and most usual boast of the Jews.

This we may in all probability suppose to have been the meaning of Christ's answer. We must now, I conceive, feel it our duty to state in all boldness that the manifestation of the miracles of our Saviour Christ was a better guide to the knowledge of God the Father than the vision that appeared on Mount Sinai. For thus thou wilt see that Philip, when the true Image was before his eyes, was in no way constrained to ask for that other sight of God the Father which on Mount Sinai was granted to those of former time. For there the Lord descended, as it is written, in a form of fire, while the Israelites were looking on. But no one could, I think, thereby be made to advance to a right conception concerning God, or to ascend with one bound to a fitting comprehension of the Godhead. For how by means of fire as an image could we be led to realise the existence of God the Father as the Archetype [thereby shadowed forth]? For God is naturally good, and moreover is a Creator, calling previously non-existent things into being, bringing together the universe into consistence, and quickening all things: He is also Wisdom and Power, kind, compassionate, and merciful. And none of these attributes belong to fire. For no one would suppose, at least if he were gifted with sense, that fire was kind and compassionate to men; nor would any one soberly maintain that it was a creative influence, endowed with wisdom and the power of bestowing life. If this be so, tell me how any one could possibly from a vision of fire gather any ideas concerning the true nature of the Godhead. Or how could one behold in a mirror darkly any of those attributes that are inherent in it? What then, one may say, was the ground or reason that induced God to declare Himself in the form of fire on Mount Sinai? We shall answer that as the children of Israel were, at that moment above all others in their career, beginning their education in the way of godliness, and were about to draw up the law which was to be observed as a strict rule to govern their own lives; it was most especially needful that God should appear as a Chastiser and a Terrible One to them, so that transgressors might be able to realise that they had to do with a Fire. Therefore surely it was that the great Moses also in speaking to the children of Israel said: Our God is a consuming Fire. And we should not at all be inclined to say that it was in order to exhibit to us the nature of God that the very wise writer thus compared Him to fire, but that he bestowed this title on God from the fact that, owing to His excessive hatred of wickedness, God shrinks not from wasting and consuming, like an all-devouring fire, those who despise Him. Therefore it is not in consequence of what He is in His nature that God makes Himself known in a vision of fire: but it was found to conduce to the profit of those who listened, that He should be thus named, and that He should have then appeared as fire. Let us pass now to that true and most exact vision of the Father granted to us in the Son. For we shall see Him to be an Image of the One Who begat Him, if we gaze intently with the eye of our minds on the extraordinary powers that are displayed in Him. Goodness belongs naturally to God the Father, and the same we shall find in the Son. For surely He is good, Who endured so great humiliation for our sakes, coming into the world to save sinners, and laying down His life for them. Similarly the Father is powerful, and so it is with the Son. For what power could be greater than that which commanded even the elements themselves, rebuking the sea and the winds, and transforming the nature of substances at His will; bidding the leper be cleansed, and giving sight to the blind: and all with God-befitting authority? The Father is in His nature Life: the Son also is equally Life, quickening those who have been turned to corruption, overthrowing the power of death, and thereby raising the dead to life. Rightly then does he say to Philip: He that hath seen Me hath seen the Father. "For whereas," He would say, "thou mightest in Me and through Me behold very clearly My Father, what other manner of Divine vision dost thou ask for, when thou hast received a far better one than that vouchsafed to the men of former time, and hast met with a most true Likeness of the Father, namely Mine own Self?"

Jesus saith unto him, Have I been so long time with you, and dost thou not know Me, Philip? He that hath seen Me hath seen the Father.

In an unexpected way He convicts the disciple of ignorance. For the less easily discernible portions of the meanings implied, in the apprehension of which our mental faculties are necessarily put to a more subtle test, will certainly, although possibly not in any short period yet still in a longer extension of time, be grasped by those who are desirous to learn, and will explain themselves most clearly; and those whose minds are not hardened and whose knowledge is unobstructed, may at once be expected to perceive such meanings and accept them with perfect ease. "What is it therefore," He seems to say," that hinders you, O Philip, from arriving at perfection of knowledge of Myself? Tell Me. For although so long a time has elapsed since I have been with you as to suffice for a perfect knowledge of all that it was needful for thee to learn, nevertheless thou art still in doubt, or rather art convicted of absolute ignorance, as to Who I am by nature, and whence I come; and yet thou findest Me to be the Creator of all that is more especially admired in thy sight. How was it that thou didst not know that he who hath seen Me hath seen the Father? Thou supposest that the Jews of old saw the Divine Nature on Mount Sinai, and heard it speaking in delivering the laws that govern men's conduct; but not yet hast thou realised that through Me and in Me thou hast seen the Father. For he that hath seen Me hath seen the Father." And to show my hearers that it is no corporeal contemplation that Christ here indicates, needs I think not many words. For no thoughtful person would ever maintain that the Divine Nature can be made an object of corporeal vision; nay, no one could endure to behold with the eyes of the body that which is now apprehended dimly as in a mirror: for we see darkly, and I believe that even the man who boasts of the very highest knowledge has but a faint idea concerning God.

But this also we must say to the enemies of the truth, who are profuse in their railings against us, or rather against the very essence of the Only-begotten. For if it is untrue that the Son is of the very essence of God the Father, so as to be by generation That which He is, namely in His nature and in very truth God; and if He is made illustrious by the mere addition to Himself of features that were not originally His own, so that He shines as it were by reflected light from glories bestowed upon Him, and not by His own natural lustre, while appearing all the while as a true Likeness of the Father and an unchanging Image of God; then surely in the first place He could not be in His nature a Son, or even in any true sense an Offspring, but He must be either a created object like unto ourselves, or some other being standing in a similar relation: and this much being admitted and accepted as true, we shall then, it seems, have established this consequence also, that the Father could never be really and naturally a Father, but only so in will and in semblance, just as He is reckoned a Father of us also. And what will be the natural sequence of this? We shall still necessarily have to acknowledge a Trinity: only no longer do we express any belief whatever in the Holy Trinity, but rather in three utterly distinct Persons, each having nothing essentially in common with any other, each one of those named receding as it were into the special peculiarity of His own nature, each totally separate from the other. For the weightiness of the subject forces us to speak even more firmly still on the point. And if we allow that this is true, and confess that it follows as we have said, and admit that the Son is utterly different from the essence of God the Father, surely then Christ will be speaking falsely in the words: He that hath seen Me hath seen the Father. For since the Father is from the beginning in His nature God, how could the Son, although not being (according to the view of these heretics) in His nature God, show forth the Father in Himself? For how shall we behold the Uncreated in the created? And in one who once was not (according to their theory), how could any man possibly behold Him Who was from all eternity? For let not any of these blasphemers tell me, in his sophistical declamations against the power of truth, that because Christ is endued with the glory of God and His power and wisdom and good and omnipotence, so that He can bring into being things that never before existed, therefore He is also an Image of Him: but first let such an one prove whether Christ does not display Himself as in His nature God, and that so irrefutably that there is nothing which impairs the universal and absolute resemblance of the Image to the Archetype. And if he hesitates in perplexity and is unwilling to prove this, we will in the next place ask him to tell us what explanation will allow of one who (according to their accursed notions) is not in His nature God, being enabled to fulfil the works that belong to the Godhead: for this is what they mean by saying that He bears the Image of the Father. For if the Son, without possessing as His own a power sufficient for the purpose, borrows the power from the Father, and is by Him supplied with wisdom and might, so as to be able to perform actions which we shall allow to be beyond the power of any nature save that of the Father alone; then in so doing He will be falsely representing the Image and the Likeness. And if we refuse to admit that He (being of the nature we have just been describing) is guilty of falsehood, and accept the truth of His words, we shall then find ourselves convicted of wronging the glory of God the Father in a manner that I will now explain. We are constrained to admit one of two things: either He falsely represents the Image of God the Father, in that He possesses not in Himself the might sufficing for His acts, but is supplied therewith from another, whereas it is not so with the Archetype; or else, if it is true as He says that in Him the Father is seen by us, and that there is really nothing whatever that disfigures or obscures or perverts His perfect similarity, it is absolutely necessary, willingly or unwillingly, to admit that the Father Himself holds His power as something received from another. For in this way He willed to display to us Himself in the Image of His own nature and of His glory.

"Is it possible then," one might go on to say to these heretics, "that you do not perceive whither your theory, when once it quits the safe path, will lead you on, and into what an abyss of error it will plunge those who have held such views?" "But," say they, "surely it is possible that the Son, although a created being, may yet fulfil the works whereof by His nature He is capable, and so advance the glory of God the Father?" Now what suggestion can appear more impious than this? If this be as they say, there can no longer be any superiority or any higher dignity by which God excels His creatures, if even one of them is to be invested with the glory and power of the Godhead. For let no one be so excessively deranged in mind as to suppose that he is imagining and uttering a marvellous and magnificent compliment concerning the Son in thinking or saying that "He is a creature, but not as one of the creatures." Let him be well assured that he is thus in no small degree disparaging His glory. For the question is not whether His nature is specially superior beyond all other creatures, but whether He is at all a created being. For how could He avoid the consequences of being a creature, even though He were the noblest of all creatures? And if the glory of the Son is disparaged by saying that He was brought into existence, why do they vainly advance (to heal as it were His offended dignity) the statement that He was created in the highest of all possible ranks? It follows therefore that we shall offer insult to the essence of God the Father if we bestow such power on the Son, supposing the Son (according to their ignorant and unskilful reasoning) is Himself a created being. And we shall not tolerate them when they tell us that the Son performs the acts of the Godhead, though Himself in His nature a creature, so as to glorify God the Father. If they can prove as much from the Divine Scripture, let them bring forward their citations, and let them observe the sayings of the holy writers in all sincerity: but if these are inventions of their own brains, and if they have themselves manufactured their arguments in this matter, we shall salute them with the words: Woe to those who prophesy after their own heart! For we shall allow that the Father ever is desirous of whatsoever He knows will maintain in integrity His Divine glory and preserve the absolute truth of the declarations made concerning Himself. And so we shall now bid farewell to the ignorant suggestions of those heretics and pass on to the real truth concerning Christ, believing that He is in truth begotten as Son of the essence of God the Father, and that He is in His nature God of God. For thus He speaks in perfect truth, in that He is both the Very Image and the Likeness of God the Father, when He says: He that hath seen Me hath seen the Father.

I ask whether he is the visible likeness of the invisible God and whether the infinite God can also be presented to view under the likeness of a finite form. For a likeness must necessarily repeat the form of that of which it is the likeness. Let those, however, who want there to be a nature of a different sort in the Son determine what sort of likeness of the invisible God they wish the Son to be. Is it a bodily likeness exposed to the gaze and moving from place to place with human gait and motion? No, rather let them remember that according to the Gospels and the prophets both Christ is a Spirit and God is a Spirit. If they confine this Christ the spirit within the bounds of shape and body, such a corporeal Christ will not be the likeness of the invisible God, nor will a finite limitation represent that which is infinite.

He rebukes the apostle for defective knowledge of himself. For previously he had said that when he was known the Father was known also. But what did they mean when he complained that for so long they had not known him? It means this: that if they had known him, they must have recognized in him the Godhead that belongs to his Father's nature. For his works were the peculiar works of God.

(vii. de Trin) He reproves the ignorance of Philip in this respect. For whereas his actions had been strictly divine, such as walking on the water, commanding the winds, remitting sins, raising the dead, He complained that in His assumed humanity, the Divine nature was not discerned. Accordingly to Philip's request, to be shown the Father, Our Lord answers, He that hath seen Me, hath seen the Father.

(vii. de Trin) He does not mean the sight of the bodily eye: for His fleshly part, born of the Virgin, doth not avail towards contemplating the form and image of God in Him; but the Son of God being known with the understanding, it follows that the Father is known also, forasmuch as He is the image of God, not differing from but expressing His Author. For our Lord's expressions do not speak of one person solitary and without relationship, but teach us His birth. The Father also excludes the supposition of a single solitary person, and leaves us no other doctrine but that the Father is seen in the Son, by the incommunicable likeness of birth.

When Philip said to Christ, "Show us the Father," He replied, "Have I been so long time with you, and hast thou not known Me, Philip?" And yet there are some who even after these words separate the Father from the Son. What proximity dost thou require closer than this? Indeed from this very saying some have fallen into the malady of Sabellius. But let us, leaving both these and those as involved in directly opposite error, consider the exact meaning of the words. "Have I been so long time with you, and hast thou not known Me, Philip?" He saith. What then? replieth Philip, "Art thou the Father after whom I enquire?" "No," He saith. On this account He said not, "hast thou not known Him," but, "hast thou not known Me," declaring nothing else but this, that the Son is no other than what the Father is, yet continuing to be a Son.

What saith Christ? Very reprovingly He saith, "Have I been so long time with you, and hast thou not known Me, Philip?" He said not, "hast thou not seen," but, "hast thou not known Me." "Why," Philip might say, "do I wish to learn concerning Thee? At present I seek to see Thy Father, and Thou sayest unto me, hast thou not known Me?" What connection then hath this with the question? Surely a very close one; for if He is that which the Father is, yet continuing a Son, with reason He showeth in Himself Him who begat Him. Then to distinguish the Persons He saith, "He that hath seen Me hath seen the Father," lest any one should assert that the same is Father, the same Son. For had He been the Father, He would not have said, "He that hath seen Me hath seen Him." Why then did He not reply, "thou askest things impossible, and not allowed to man; to Me alone is this possible"? Because Philip had said, "it sufficeth us," as though knowing Christ, He showeth that he had not even seen Him. For assuredly he would have known the Father, had he been able to know the Son. Wherefore He saith, "He that hath seen Me, hath seen the Father." "If any one hath seen Me, he shall also behold Him." What He saith is of this kind: "It is not possible to see either Me or Him." For Philip sought the knowledge which is by sight, and since he thought that he had so seen Christ, he desired in like manner to see the Father; but Jesus showeth him that he had not even seen Himself.

And if any one here call knowledge, sight, I do not contradict him, for, "he that hath known Me," saith Christ, "hath known the Father." Yet He did not say this, but desiring to establish the Consubstantiality, declared, "he that knoweth My Essence, knoweth that of the Father also." "And what is this?" saith some one; "for he who is acquainted with creation knoweth also God." Yet all are acquainted with creation, and have seen it, but all do not know God. Besides, let us consider what Philip seeks to see. Is it the wisdom of the Father? Is it His goodness? Not so, but the very whatever God is, the very Essence. To this therefore Christ answereth, "He that hath seen Me." Now he that hath seen the creation, hath not also seen the Essence of God. "If any one hath seen Me, he hath seen the Father," He saith. Now had He been of a different Essence, He would not have spoken thus. But to make use of a grosser argument, no man that knows not what gold is, can discern the substance of gold in silver. For one nature is not shown by another.

Wherefore He rightly rebuked him, saying, "Am I so long with you?" Hast thou enjoyed such teaching, hast thou seen miracles wrought with authority, and all belonging to the Godhead, which the Father alone worketh, sins forgiven, secrets published, death retreating, a creation wrought from earth, and hast thou not known Me? Because He was clothed with flesh, therefore He said, "Hast thou not known Me?"

Thou hast seen the Father; seek not to see more; for in Him thou hast seen Me. If thou hast seen Me, be not over-curious; for thou hast also in Me known Him.

For God the Father none ever saw, and lived. And accordingly it is agreed that the Son of God Himself spake to Moses, and said to the people, "Behold, I send mine angel before thy"-that is, the people's-"face, to guard thee on the march, and to introduce thee into the land which I have prepared thee: attend to him, and be not disobedient to him; for he hath not escaped thy notice, since my name is upon him.

For as in the Old Testament Scriptures they lay hold of nothing else than, "I am God, and beside me there is no God ; " so in the Gospel they simply keep in view the Lord's answer to Philip, "I and my Father are one; " and, "He that hath seen me hath seen the Father; and I am in the Father, and the Father in me." They would have the entire revelation of both Testaments yield to these three passages, whereas the only proper course is to understand the few statements in the light of the many.

This, then, being the case, it was not the Father whom, after His lengthened intercourse with them, they were ignorant of, but it was the Son; and accordingly the Lord, while upbraiding Philip for not knowing Himself who was the object of their ignorance, wished Himself to be acknowledged indeed as that Being whom He had reproached them for being ignorant of after so long a time-in a word, as the Son. And now it may be seen in what sense it was said, "He that hath seen me hath seen the Father," -even in the same in which it was said in a previous passage, "I and my Father are one.

So, he says, was not such a long time sufficient to teach you about my Father and me? And yet you still are looking to see him. If you had known me, you would have known the Father through me and would have not thought that he can be seen with bodily eyes. Since the expression "you still do not know me" seemed not to fit in with the words "show us the Father," he clearly explains this by saying, "Whoever has seen me has seen the Father. How can you say, 'Show us the Father?' " There is no difference, he says, so that whoever sees me sees the Father himself. There is a perfect similarity between us two that shows the Father himself in me. Very aptly he adds, "How can you say?" as he confirms through his open amazement the words said above. How can you ask me, he says, to show you the Father, if not for the fact that you ignore me completely? Therefore what I said is true, "You neither know my Father nor me. If you had known me, you would have known him too," because the perfect likeness would have shown him.

So, teaching Philip that God cannot be seen bodily, Christ says: "Have I been with you so long, and yet you have not known Me, Philip?" Look. He did not say "you have not seen," but "you have not known," in order to lead Philip away from an earthly way of thinking, from the desire to see the Father bodily. For concerning God, one speaks of knowing, not of seeing bodily.

Then He adds: "He who has seen Me has seen the Father." The words have this meaning: "Philip! You desire to see the Father with the bodily eye and think that you have already seen Me. But I say to you that if you had seen Me, you would have seen Him also. But since you have not yet seen Him, neither have you seen Me as one ought to look upon Me: you have seen Me bodily, since I also have a body, but the Divine essence you have not seen; therefore you cannot see bodily the essence of the Father either. Neither Me nor the Father is it possible to see bodily. For he who has seen Me has seen the Father also. However, many think that they see Me, yet do not see the Father. Therefore they see Me not according to the Divine nature, but according to the human."

You may also understand it more clearly thus: "I am consubstantial with the Father." Therefore, whoever has seen Me, that is, known Me, has known the Father. For when the essence and nature are one, the knowledge is also one.

Let Arius be put to shame, hearing that he who has seen the Son, that is, he who has known the Divinity of the Son, has known the Father, that is, the Divinity of the Father. Let Sabellius also be put to shame, who says: "There is one essence and one person of the Father and the Son." For behold, the Lord distinguishes the Hypostases, and shows one Person in the Father and another in the Son. For in the words "he who has seen Me" He indicates His own Person, then in the words "has seen the Father" – another Person. But if He and the Father were one Person, He would have said nothing of the sort, but to Philip's request – "show us the Father" – He would have answered that I have no Father, but I am both the Father and the Son. And it would be utterly unreasonable to hear the Son saying "I go to My Father" and "I am in the Father," and many other things of this kind, and not to understand that the Person of the Son is one and the Person of the Father is another, and not to confuse them.

Therefore the Lord reproaches this disciple that he has followed Him for so long, has seen the signs and works of the Divinity, yet still has not recognized Him as God, so as to know the Father through Him as well. "But now," He says, "from the fact that you desire to see the Father bodily, it is revealed that you believe neither that I am God, nor that He is God."

Now the confusion is cleared up. First, we see it resolved; secondly, this is explained further (v 10). As to the first, our Lord chides Philip for his slowness; secondly, he states the truth, Philip, he who has seen me has seen the Father also; thirdly, Christ objects to the very request, how can you say, Show us the Father.

He says, Have I been with you so long, and yet you do not know me, Philip? He is saying in effect: you should know me, considering how long I have been living with you and talking with you. And if you had known me, you would without doubt have known the Father also. Therefore, since you do not know the Father, you indicate that you do not know me. And you can be chided for your slowness: "Are you also still without understanding?" (Mt 15:16); "For though by this time you ought to be teachers, you need some one to teach you again" (Heb 5:12).

This gives rise to a question, for before, our Lord told the disciples that they knew him, when he said, "and the way you know" (v 4), while here he seems to say the opposite, "If you had known me, you would without doubt have known my Father also" (v 7).

Augustine answers this by saying that among the disciples there were some who knew Christ as the Word of God. One of these was Peter, when he said, "You are the Christ, the Son of the living God" (Mt 16:16). There were others who did not truly know him, and Philip was one of these. It is to the first group that our Lord says, "Where I am going you know, and the way you know" (v 4); it is to the second group that he says, "If you had known me, you would without doubt have known the Father also."

Here is another explanation. Christ could be known in a twofold way. He could be known in his human nature, and every one knew him this way. With this in mind he says, "Where I am going you know, and the way you know." He could also be known as being of a divine nature, but they did not yet perfectly know him in this way. In reference to this, he says, "If you had known me, you would without doubt have known my Father also." This is clear from the fact that he adds, Philip, he who has seen me has seen the Father also. He is saying in effect: If you knew me, you would know the Father; and then you would not be saying, show us the Father, because you would have already seen him by seeing me: "If you knew me, you would perhaps know my Father also" (8:19).

Sabellius made this statement the basis of his error. He asked what could be the meaning of he who has seen me has seen the Father also, except that the Father and the Son are the same?

Hilary answers this by saying if this were so, our Lord would have said, "he who has seen me has seen the Father," without adding the "also." But because he adds the "also," saying, has seen the Father also, he shows there is a distinction. Augustine says that we use the same way of speaking when we talk about two people who are alike. We say that if you saw one you saw the other. Now the most perfect likeness of the Father is in the Son. Therefore he says, he who has seen me has seen the Father also. In fact, there is a greater likeness in the Son than there is among mere human beings, because in them there can never be a likeness based on the very same numerical form or quality, but only a likeness in species. In the Son, however, there is the same numerical nature as in the Father. Thus, when seeing the Son, the Father is better seen than when seeing some mere human another mere human is seen, no matter how much alike they are.

Note that this statement excludes the error of Arius on two points. First, it rejects his denial of consubstantiality. For it is impossible to see the uncreated substance by seeing some created substance, just as by knowing a substance of one genus, one cannot know a substance of another genus. It is evident, therefore, that the Son is not a created substance, but is consubstantial with the Father. Otherwise, one who sees the Son would not see the Father.

The other error excluded is their interpretation of 1 Timothy (1:17), "To the King of ages, immortal, invisible, the only God," as meaning that only the Father is invisible, but the Son was often seen in his nature. But if this were so, it would follow that the Father was also frequently seen, because one who sees the Son sees the Father also. So since the Father is invisible as to his nature, it is impossible that the Father was seen in his nature.

Someone might question why our Lord chided Philip for asking to see the Father after he had seen the Son, since when one sees a picture he should not be rebuked for wanting to see the thing pictured.

Chrysostom answers this by saying that after hearing about knowing and seeing the Father, Philip wanted to see the Father with his bodily eyes, just as he thought he had seen the Son. This is what our Lord reproved, pointing out to him that he did not even see the Son in his nature with his bodily eyes.

Augustine says that our Lord did not disapprove of the request, but of the attitude behind it. Philip said, Show us the Father, and we shall be satisfied. This was like saying: We know you, but that is not enough. Thus he believed that there was complete sufficiency in knowing the Father, but not in knowing the Son. He seemed to think that the Son was inferior to the Father. This is what our Lord reproved, showing that there is the same sufficiency in knowing the Son as there is in knowing the Father, saying, he who has seen me has seen the Father also.

How, also, can He be changeable and mutable, who says indeed by Himself: "I am in the Father, and the Father in Me," and, "I and My Father are one;" and by the prophet, "I am the Lord, I change not?" For even though one saying may refer to the Father Himself, yet it would now be more aptly spoken of the Word, because when He became man, He changed not; but, as says the apostle, "Jesus Christ, the same yesterday, today, and for ever."

For the Son is the envoy of God the Father in accordance with nature. And so he says … "I am in the Father and the Father is in me." For the Father is understood through this to be in the Son, because their substance is one. For where there is unity, there is no differentiation. And they are interchangeable, because both their appearance and likeness are the same, with the consequence that he who sees the Son is said to have seen the Father too. As the Lord himself says, "He who has seen me has seen the Father too." Therefore it is correct to say, God was in Christ.

Let us proceed then to consider the attributes of the Father, and we shall come to know whether this Image is really his. The Father is eternal, immortal, powerful, light, King, Sovereign, God, Lord, Creator and Maker. These attributes must be in the Image to make it true that whoever "has seen" the Son "has seen the Father." If the Son is not all this, but, as the Arians consider, he is originate and not eternal, this is not a true image of the Father, unless indeed they give up shame and go on to say that the title of image, given to the Son, is not a token of a similar essence, but his name only.

The Father was not born of the Virgin, and yet this birth of the Son from the Virgin was the work of both Father and Son. The Father did not suffer on the cross, and yet the passion of the Son was the work of both Father and Son. The Father did not rise again from the dead, and yet the resurrection of the Son was the work of both Father and Son. You have the persons quite distinct, and their working inseparable. So let us never say that the Father worked anything without the Son, the Son anything without the Father. Or perhaps you are worried about the miracles Jesus did, in case perhaps he did some that the Father did not do? Then what about "But the Father abiding in me does his works"?

So then, with all these ways of speaking we still have to understand that the activities of the divine three are inseparable, so that when an activity is attributed to the Father he is not taken to engage in it without the Son and the Holy Spirit. And when it is an activity of the Son, it is not without the Son and the Holy Spirit. And when it is an activity of the Son, it is not without the Father and the Son. That being the case, those who have the right faith, or better still the right understanding as far as they can, know well enough that the reason it is said about the Father, "He does the works," is that the works have their origin in the one from whom the co-working persons have their very existence. The Son, you see, is born of him, and the Holy Spirit proceeds primarily from him of whom the Son is born, being the Spirit common to them both.

Behold how the catholic faith gets clear of this question. The Son walked upon the sea, planted the feet of flesh on the waves: the flesh walked, and the divinity directed. But when the flesh was walking and the divinity directing, was the Father absent? If absent, how doth the Son Himself say, "but the Father abiding in me, Himself doeth the works"? If the Father, abiding in the Son, Himself doeth His works, then that walking upon the sea was made by the Father, and through the Son. Accordingly, that walking is an inseparable work of Father and Son. I see both acting in it. Neither the Father forsook the Son, nor the Son left the Father. Thus, whatever the Son doeth, He doeth not without the Father; because whatever the Father doeth, He doeth not without the Son.

The Lord saith, "The words that I speak unto you, I speak not of myself: but the Father, that dwelleth in me, He doeth the works." Even His words, then, are works? Clearly so. For surely he that edifies a neighbor by what he says, works a good work. But what mean the words, "I speak not of myself," but, I who speak am not of myself? Hence He attributes what He does to Him, of whom He, that doeth them, is. For the Father is not God as born of any one else, while the Son is God, as equal, indeed, to the Father, but as born of God the Father. Therefore the former is God, but not of God; and the Light, but not of light: whereas the latter is God of God, Light of Light.

For in connection with these two clauses,-the one where it is said, "I speak not of myself;" and the other, which runs, "but the Father that dwelleth in me, He doeth the works,"-we are opposed by two different classes of heretics, who, by each of them holding only to one clause, run off, not in one, but opposite directions, and wander far from the pathway of truth. For instance, the Arians say, See here, the Son is not equal to the Father, He speaketh not of Himself. The Sabellians, or Patripassians, on the other hand, say, See, He who is the Father is also the Son; for what else is this, "The Father that dwelleth in me, He doeth the works," but I that do them dwell in myself? You make contrary assertions, and that not only in the sense that any one thing is false, that is, contrary to truth, but in this also, when two things that are both false contradict one another. In your wanderings you have taken opposite directions; midway between the two is the path you have left. You are a far longer distance apart from each other than from the very way you have both forsaken. Come hither, you from the one side, and you from the other: pass not across, the one to the other, but come from both sides to us, and make this the place of your mutual meeting. Ye Sabellians, acknowledge the Being you overlook; Arians, set Him whom you subordinate in His place of equality, and you will both be walking with us in the pathway of truth.

For you have grounds on both sides that make mutual admonition a duty. Listen, Sabellian: so far is the Son from being the same as the Father, and so truly is He another, that the Arian maintains His inferiority to the Father. Listen, Arian: so truly is the Son equal to the Father, that the Sabellian declares Him to be identical with the Father. Do thou restore the personality thou hast abstracted, and thou, the full dignity thou hast lowered, and both of you stand together on the same ground as ourselves: because the one of you who has been an Arian, for the conviction of the Sabellian, never lets out of sight the personality of Him who is distinct from the Father, and the other who has been a Sabellian takes care, for the conviction of the Arian, of not impairing the dignity of Him who is equal with the Father. For to both of you He cries, "I and my Father are one." When He says "one," let the Arians listen; when He says, "we are," let the Sabellians give heed, and no longer continue in the folly of denying, the one, His equality with the Father, the other, His distinct personality.

If, then, in saying, "The words that I speak unto you, I speak not of myself," He is thereby accounted of a power so inferior, that what He doeth is not what He Himself willeth; listen to what He also said, "As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will." And so likewise, if in saying, "The Father that dwelleth in me, He doeth the works," He is on that account not to be regarded as distinct in person from the Father, let us listen to His other words, "What things soever the Father doeth, these also doeth the Son likewise;" and He will be understood as speaking not of one person twice over, but of two who are one. But just because their mutual equality is such as not to interfere with their distinct personality, therefore He speaketh not of Himself, because He is not of Himself and the Father also, that dwelleth in Him, Himself doeth the works, because He, by whom and with whom He doeth them, is not, save of the Father Himself.

Listen if you will know what the kiss of the mouth is: "The Father and I are one;" and again: "I am in the Father and the Father is in me." This is a kiss from mouth to mouth, beyond the claim of any creature. It is a kiss of love and of peace, but of the love which is beyond all knowledge and that peace which is so much greater than we can understand. The truth is that the things that no eye has seen, and no ear has heard, things beyond the mind of man, were revealed to Paul by God through his Spirit, that is, through him who is the kiss of his mouth. That the Son is in the Father and the Father in the Son signifies the kiss of the mouth.

Do you not believe that I am in the Father, and the Father is in me? as one: as if to say: this you ought to believe. And he manifests this through his work: The words that I speak to you, I do not speak of myself: but the Father who abides in me, he does the works, and thus, if the operation is one, the substance also is one: above in the fifth chapter: "Whatever the Father does, these things the Son also does in like manner"; and in the eighth chapter: "Of myself I do nothing."

There is a question about what he says: I am in the Father, and the Father is in me. To the contrary: Then it is argued from this: therefore the Father is in the Father. It is also asked: why is this proposition not accepted: The Father is in the Father? I respond: It must be said that this preposition in, because it is a preposition, implies distinction; but because it is this preposition, it implies unity of essence; therefore it is conceded that the Father is in the Son, and the Son is in the Father. But it does not follow that the Father is in the Father; rather, there is here a fallacy of accident, just as in this case: I am similar to you, and you to me; therefore I am similar to myself — a fallacy of accident, because similarity implies both agreement and distinction.

The words that I speak, I speak not from Myself: but the Father abiding in Me Himself doeth the works.

"If," He would say, "My Father had spoken anything to you, He would have used words no other than these which I now speak. For so great is the equality in essence between Myself and Him, that My words are His words, and whatsoever I do may be believed to be His actions: for abiding in Me, by reason of the exact equivalence in essence, He Himself doeth the works." For since the Godhead is One, in the Father, in the Son, and in the Spirit, every word that cometh from the Father comes always through the Son by the Spirit: and every work or miracle is through the Son by the Spirit, and yet is considered as coming from the Father. For the Son is not apart from the essence of the Father, nor indeed is the Holy Ghost; but the Son, being in the Father, and having the Father again in Himself, claims that the Father is the doer of the works. For the nature of the Father is mighty in operation, and shines out clearly in the Son.

And one might add to this another meaning that is involved, suggested clearly by the principles that underlie the Incarnation. He says: I speak not of Myself, meaning "not in severance from or in lack of accordance with God the Father." For since He appeared to those who saw Him in human form, He refers His words back to the Divine nature, as speaking in the Person of the Father; and the same with His actions: and He almost seems to say: "Let not this human form deprive Me of that reverent estimation which is due and befitting to Me, and do not suppose that My words are those of a mere man or of one like unto yourselves, but believe them to be in very truth Divine, and such as befit the Father equally with Myself. And He it is Who works, abiding in Me: for I am in Him, and He is in Me. Think not therefore that a mighty and extraordinary privilege was granted to the men of former days, in that they saw God in a vision of fire, and heard His voice speaking unto them. For ye have in reality seen the Father through Me and in Me; since I have appeared among you, being in My nature God, and have come visibly, according to the words of the Psalmist. And be well assured that in hearing My words, ye heard the words of the Father; and ye have been spectators of His works, and of the might that is in Him. For by Me He speaks, as by His own Word; and in Me He carries out and achieves His wondrous works, as though by His own Power."

And so I suppose that no reasonable theory would ever separate Him Who is the Word of the Father and the mighty Power of His essence, from the essence of the Father. Eather would every one freely confess that the Word ever was from the beginning in His nature contained in the Father's essence, every one at least who is anything but distraught in mental perplexity.

Believest thou not that I am in the Father and the Father in Me?

"I indeed, O Philip," He would say, "in depicting in Myself the nature of My Father, am the Image of His essence, moulded as that implies after His likeness, not (as might be supposed) by the bestowal of glories that once were not Mine, nor even by the reflected brilliancy of Divine endowments that once were unfamiliar but have been granted from without: but rather in My own nature are contained the qualities peculiar to My Father; and whatsoever He may be, that in very truth am I, in regard to sameness in essence. To this thou wilt surely reply: for it seems thou didst not go on to realise that I am in the Father, and the Father in Me. And yet the force of my words shall constrain thee henceforth, even in spite of thyself, to acknowledge thy assent to this. Therefore, whatsoever I say is spoken as the words of the Father; and whatsoever I do, is done by the Father also." And Christ says this, not as one making use of the words of another, nor even as speaking in the office and capacity of a prophet to interpret the commands that came from the Father above: for the prophets ever spake, not their own words, but the words which they received by inspiration from God. Again, He attributes to His Father the successful performance of His miracles, not implying that He works His wonders by a power not His own, as did for instance those Apostles who said to the people: "Give not heed to us, as though by our own power or godliness we had healed the sick man." For the saints are wont to use no power of their own in working their miracles, but rather the power of God: for they appear as ministers and servants, showing forth the words and also the works of God. But since the Son is Consubstantial with the Father, differing from Him in no respect except as to distinct personality, He says that His own words are those of the Father, since the Father could in no wise make use of words differing from those of the Son. And further, thou wilt understand the same to be signified in the majesty of His works. For since the Father could never by any possibility carry into effect any work without the Son's knowledge and co-operation, Christ attributes His works to His Father. For consider Him as saying more clearly this: "I am in all respects like to Him Who begat Me, and an Image of His essence; not merely adorned with the outward appearance of a glory that is not Mine, but, owing to the identity of essence, containing within Myself My Father in all His fulness."

The Lord speaks the truth who says, "I am in the Father and the Father in me"—plainly, the one in his entirety is in the other in his entirety. The Father does not have an overwhelming presence in the Son. The Son is not deficient in the Father. And the Lord also says that the Son should be honored. And, "The one who has seen me has seen the Father," and, "No one fully knows the Father except the Son." In all of this, there is no hint … of any variation in glory or of essence or anything else between the Father and the Son.

The words of the Lord, "I am in the Father and the Father is in me," confuse many minds, and this is only natural since the powers of human reason cannot provide them with any intelligible meaning. It seems impossible that one object should be both within and without another, or that—since it is laid down that the beings of whom we are treating, although they do not dwell apart, retain their separate existence and condition—these beings can reciprocally contain one another so that one should permanently envelope and be permanently enveloped by the other whom yet he envelopes. This is a problem that human wisdom will never solve, nor will human research ever find an analogy for this condition of divine existence. But God can be what human beings cannot understand.

In no other words than these that the Son has used can the fact be stated that Father and Son, being alike in nature, are inseparable. The Son, who is the way and the truth and the life, is not deceiving us by some theatrical transformation of names and aspects when he, while wearing manhood, styles himself the Son of God. He is not falsely concealing the fact that he is God the Father. He is not a single person who hides his features under a mask so that we might imagine that two are present. He is not a solitary being, now posing as his own Son, and then again calling himself the Father, adorning the one unchanging nature with varying names.… It is the height of impiety to believe that Father and Son are two gods. It is sacrilege to assert that Father and Son are singularly God. It is blasphemy to deny the unity, consisting in sameness of kind, of God from God.

That the Father dwells in the Son proves that the Father is not isolated and alone. That the Father works through the Son proves that the Son is not an alien or a stranger. There cannot be one person only, for he speaks not of himself. And, conversely, they cannot be separate and divided when the one speaks through the voice of the other. These words are the revelation of the mystery of their unity.

(vii. de Trin) For what excuse was there for ignorance of the Father, or what necessity to show Him, when the Father was seen in the Son by His essential nature, while by the identity of unity, the Begotten and the Begetter are one: Believest thou not that I am in the Father and the Father in Me?

(vii. de Trin) But the Father is in the Son, and the Son in the Father, not by a conjunction of two harmonizing essences, nor by a nature grafted into a more capacious substance as in material bodies, in which it is impossible that what is within can be made external to that which contains it; but by the birth of a nature which is life from life; forasmuch as from God nothing but God can be born.

(v. de Trin) The unchangeable God follows, so to speak, His own nature, by begetting unchangeable God. Nor does the perfect birth of unchangeable God from unchangeable God forsake His own nature. We understand then here the nature of God subsisting in Him, since God is in God, nor besides Him who is God, can any other be God.

(vii. de Trin) Wherein He neither desires Himself to be the Son, nor hides the existence of His Father's power in Him. In that He speaks, it is Himself that speaks in His own person; in that He speaks not of Himself, He witnesseth His nativity, that He is God from God.

"Believest thou not that I am in the Father?" That is, "I am seen in that Essence."

"The words that I speak, I speak not of Myself," Seest thou the exceeding nearness, and the proof of the one Essence?

"The Father that dwelleth in Me, He doeth the works." How, beginning with words, doth He come to works? for that which naturally followed was, that He should say, "the Father speaketh the words." But He putteth two things here, both concerning doctrine and miracles. Or it may have been because the words also were works. How then doeth He them? In another place He saith, "If I do not the works of My Father, believe Me not." How then saith He here that the Father doeth them? To show this same thing, that there is no interval between the Father and the Son. What He saith is this: "The Father would not act in one way, and I in another." Indeed in another place both He and the Father work; "My Father worketh hitherto, and I work"; showing in the first passage the unvaryingness of the works, in the second the identity. And if the obvious meaning of the words denotes humility, marvel not; for after having first said, "Believest thou not?" He then spake thus, showing that He so modeled His words to bring him to the faith; for He walked in their hearts.

Neither then may we divide into three Godheads the wonderful and divine Monad; nor disparage with the name of "work" the dignity and exceeding majesty of the Lord; but we must believe in God the Father Almighty, and in Christ Jesus His Son, and in the Holy Ghost, and hold that to the God of the universe the Word is united. For "I," says He, "and the Father are one;" and, "I in the Father and the Father in Me." For thus both the Divine Triad, and the holy preaching of the Monarchy, will be preserved.

If, indeed, He meant the Father to be understood as the same with the Son, by saying, "He who seeth me seeth the Father," how is it that He adds immediately afterwards, "Believest thou not that I am in the Father, and the Father in me? " He ought rather to have said: "Believest thou not that I am the Father? "With what view else did He so emphatically dwell on this point, if it Were not to clear up that which He wished men to understand-namely, that He was the Son? And then, again, by saying, "Believest thou not that I am in the Father, and the Father in me," He laid the greater stress on His question on this very account, that He should not, because He had said, "He that hath seen me, hath seen the Father," be supposed to be the Father; because He had never wished Himself to be so regarded, having always professed Himself to be the Son, and to have come from the Father.

And yet He omitted not to explain how the Father was in the Son and the Son in the Father. "The words," says He, "which I speak unto you, are not mine," because indeed they were the Father's words; "but the Father that dwelleth in me, He doeth the works.

Among all the words said so far, especially here, he clearly shows that he talks about their likeness. Indeed, in the same way, by turning the speech to the Father and him, he reveals the perfect likeness of their nature, so that, as the Father lives in him, and he in the Father, a perfect likeness can be shown in each of them. Then he proves and confirms his words by saying, "The words that I say to you I do not speak on my own." If you do not believe, he says, in these words, know that so perfect is the conformity of nature, ideas, and virtue that there is no difference in the words either. Whatever I say is in common, and do not only speak on my own. The Father who dwells in me does his works. It would have been opportune to add, "My Father speaks through the words: I do not speak." But he had said above, "The words that I say," and here, "The Father does his works," in order to show that the nature is common, the words are common and the works are common as well. From this it is evident that through the words, "I do not speak on my own," he does not signify an inferior state, but a perfect communion and an inseparable union. And this appears especially from the context.

The Son is in the Father, since He exists in His essence, and again the Father is in the essence of the Son, just as a king is present in his image, and the image in the king. For the features of the image and the king are the same. And that My essence and the Father's are one, this is clear. For "the words that I speak, I speak not from Myself," that is, I speak them no differently, but as the Father would say, so I also speak; because I have nothing of My own, nothing separate from the Father, but all things are common; for the essence is one, though the persons are different.

But to the Father belong not only the words that I speak, but also the deeds, the Divine deeds. If the deeds are God's, and the Father and I are God, then the deeds belong to one Essence, so that if I act, the Father acts, and if the Father acts, I act.

Then when he says, How can you say, Show us the Father? he shows his disapproval of the request, and of the basis of the request. He is displeased with the request because the Father is seen in the Son. Philip could have said what we read in Job: "I, who have spoken so unthoughtfully, what can I reply? I will put my hand over my mouth" (39:34). He disapproves of the root of the request when he says, Do you not believe that I am in the Father and the Father in me? This is like saying: You want to possess the Father, believing that you will have sufficiency in him. But if you believe that, Do you not believe that I am in the Father and the Father in me? For if you believed the latter, you would expect to find in me all the sufficiency which is in the Father.

He says, I am in the Father and the Father in me, because they are one in essence. This was spoken of before: "I and the Father are one" (10:30).

We should note that in the divinity essence is not related to person as it is in human beings. Among human beings, the essence of Socrates is not Socrates, because Socrates is a composite. But in the divinity, essence is the same with the person in reality, and so the essence of the Father is the Father, and the essence of one Son is the Son. Therefore, wherever the essence of the Father is, there the Father is; and wherever the essence of the Son is, there the Son is. Now the essence of the Father is in the Son, and the essence of the Son is in the Father. Therefore, the Son is in the Father, and the Father in the Son. This is how Hilary explains it.

Now our Lord clarifies his answer: first by the works he does himself; secondly, by the works he will do by the disciples (v 12). So he first mentions the works he does himself; secondly, he infers a tenet of the faith (v 11).

The belief that Christ was God could be known from two things: from his teaching and from his miracles. Our Lord mentions these. "If I had not done among them the works which no one else did, they would not have sin" (15:24). Referring to his teaching he says, "If I had not come and spoken to them, they would not have sin" (15:22). We also read: "No man ever spoke like this man!" (7:46). The blind man, referring to his works, said: "Never since the world began has it been heard that any one opened the eyes of a man born blind" (9:32). Our Lord shows his divinity by these two things. Referring to his teaching, he says, The words that I say to you, by the instrument of my human nature, I do not speak of myself, but from him who is in me, that is, the Father: "I declare to the world what I have heard from him," the Father (8:26). The Father, therefore, who speaks in me, is in me. Now whatever a human being says must come from the first Word. And this first Word, the Word of God, is from the Father. Therefore, all the words we speak must be from God. So when anyone speaks words he has from the Father, the Father is in him. Referring to his works, he says, the Father who dwells in me does the works, because no one could do the works that I do: "The Son can do nothing of himself" (5:19).

Chrysostom wonders how Christ can start by referring to his words, and then bring in his works, for Christ says, the words that I say to you... but the Father does the works. There are two answers to this. Chrysostom says that Christ was referring to his teaching the first time, and then referring to his miracles. For Augustine, our Lord is referring to his words as his works: "This is the work of God, that you believe in him whom he has sent" (6:29). So when the Lord says, the Father does the works, we should understand that these works are words.

Two heresies were based on the above texts. When our Lord said, I am in the Father, Sabellius understood this to mean that the Father and the Son are the same. And from the statement, I do not speak of myself, Arius inferred that the Son is inferior to the Father. Yet these very texts refute these heresies. For if the Father and Son were the same, as Sabellius speculated, the Son would not have said, The words that I say to you I do not speak of myself. And if the Son were inferior to the Father, as Arius blasphemed, he would not have said, the Father who dwells in me does the works.

And then He goes on to say, "Believe ye not that I am in the Father, and the Father in me? Or else believe me for the very works' sake." Formerly it was Philip only who was reproved, but now, it is shown that he was not the only one there that needed reproof. "For the very works' sake," He says, "believe ye that I am in the Father, and the Father in me:" for had we been separated, we should have been unable to do any kind of work inseparably.

Do you not believe that I am in the Father, and the Father is in me? Simply, without persuasion, as right faith believes.

Otherwise, believe because of the works themselves; above in the tenth chapter: "If I do not do the works of my Father, do not believe me." Whence Augustine says: "If we were separated, we could in no way work inseparably." And thus it has been explained where he had said he was going to go, because he was not going to the Father as to someone outside himself, but he wished to make them believe that he was equal to the Father. And indeed the disciples already knew this, because they believed him to be true God, and thus equal to the Father in all things: otherwise he would not be true God.

Or else believe for the very works' sake.

In these words He distinctly says that He could never have worked out and achieved those miracles which were characteristic of the Divine nature alone, if He had not been Himself essentially of that nature. And see on what sure grounds and also with what truth He makes this declaration. He does not claim credence for His words alone, although He knew no deceit, so much as for His actions. And why this is so I will tell you. There would be nothing to prevent any man, however mad and however foolish, from falsely using God-befitting words and speeches, and uttering such expressions in a most reckless manner: but who could ever display a God-befitting power of action? And to whom of created beings will the Father grant that glory which is especially His own? Do we not always say that the power of doing all things and the possession of an all-supreme might is the glory of God alone, attaching to no other being, at least to no one ever numbered among the creatures of God? Therefore it is that Christ, wishing to give a proof of His Divinity resting on cogent and unquestionable arguments, urged them to believe the evidence of His actual works that He was in the Father, and that the Father again was in Him: that is, that he bears in His own substance the nature of the Father, as being His very own Offspring and most truly His Fruit, and appearing in natural relation to Him as Son to Father. But while the Church of Christ, in perfect confidence in the rightness of her teaching, holds in this form her doctrine concerning the Only-begotten, on the other hand the ungodly heretics have attempted to seduce to a different belief those who follow after and attend to their pernicious teachings. For the miserable creatures are furious in their outcries against Christ, and consider one another not to provoke unto godliness, but to the end that each one may appear more godless than another, and may utter something yet more unseemly. For since they drink the wine of Sodom and gather the bitter clusters of Gomorrah, because they receive not from the Divine Spirit their knowledge concerning Him, nor yet by revelation from the Father, but from the dragon himself; they can conceive in their minds nothing that is sound and right, but they utter sayings which bring to absolute wretchedness the souls of those who hear them, hurling them down to Hades and the abyss below. They venture moreover to publish these opinions in books, thus stereotyping their own wickedness for all time. It ought to have been sufficient for us to have said just so much on the present passage as would have been likely to benefit those who may chance to read it, by way of establishing in absolute accuracy the true conception concerning the Son, without making any allusion whatever to the heretical writings. But as it is in no way improbable that some persons of feeble intelligence may, on chancing to meet with their miserable sayings, be carried away by them; I considered it necessary to put an end to the harm that might result from their foolish talk, by exposing the utter weakness of the slanders they wish to raise in their vehement attack on the Son, or rather, for that is the truer way of putting the case, on the whole Divine nature.

I happened then to meet with a pamphlet of our opponents, and on investigating what they had to say on the text now before us, I found, in the course of reading it, these words used after certain others: "The Son therefore being essentially encompassed by the Father, has within Himself the Father, and it is the Father Who utters the words and accomplishes the miracles. This is the interpretation of His words: The things that I speak unto you, I speak not from Myself; but the Father abiding in Me, He doeth the works"

Such are the exact expressions of the author's quibbling jugglery. Now since it is my duty to mention this view, which is opposed to the language of Scripture, and which may very well perplex an inexperienced mind, I make this assertion. As to their phrase, that "the Son is essentially encompassed by the Father," I do not in the least understand what in the world it means, or what it signifies,----I speak the truth, as I feel it my duty to do,----so great is the obscurity of the expression. The real sense of the words seems ashamed of itself, and inclined to veil itself in overmuch dimness, not daring to explain itself openly and clearly. For even as he that doeth ill hateth the light, and cometh not to the light, lest he should be improved, according to the Saviour's word; even so every argument with an ill tendency is wont to move through dark ideas, and will not go towards the light of plain speaking, lest the meanness of its inherent unsoundness should be reproved. What then may we suppose to be the meaning of the Son's being "essentially encompassed by the Father?" For I will spare no pains to discover reasonings which may sift in |268 every possible way the real import of that which is here so dimly expressed, and which perhaps shrinks from being understood lest it may then reveal the folly of its author. If then the meaning be this, that the Son, appearing in the essence of the Father as Consubstantial with Him, displays also in His own Person the Father brilliantly shining in the nature of His Offspring, we also will assent to the truth of the statement: still, the use of the word "encompass" would perchance do more than a slight injustice in its application to the Son. But if this be not the meaning,----and surely it cannot be, for never would it be admitted that the Son is begotten of the essence of the Father by one who has vomited such blasphemy against Him, insisting that like some finite body the nature of the Son is enclosed within that of the Father,----certainly such an one will be convicted of evident blasphemy, and will be shown to be full of the most excessive madness. For while admitting in words that the Son is God, they endeavour most illogically to invest Him with properties peculiar to [created] bodies. For the being parted off by a boundary line and separated by a definitely conceived measure, the starting from a fixed origin and ceasing at a fixed limit, all this surely implies existence conditioned by place and size and fashion and form. And these are surely attributes of [created] bodies. Shall we not then in this way be thinking of Him Who is above us as though He were on a level with us as one of ourselves? Would He not then be a brother to the rest of creation, having henceforth nothing in Himself by way of superiority to it, inasmuch as this theory has come to speak of His existence as merely finite? And, being so, at least according to the foolish supposition of our opponents, why did He vainly reproach us in the words: Ye are from beneath; I am from above, and again: Ye are of this world; I am not of this world? For in saying that He Himself is "from above," He does not simply mean that He came from heaven: else, how would He excel the holy angels, since we shall find that they also are "from above," if we interpret the meaning in a merely local sense? But He signifies that He is the Offspring of that essence which is from above, and which is more excellent than all else in the universe. How then after this can He be speaking the truth, if He possesses the peculiar attributes of [created] bodies in common with all creation, and is "encompassed" by the Father, even as those things that are brought into existence out of nothing? For of course we are ready to agree that no created thing can be situated outside of the Father. And the inspired Psalmist also, speaking surely by the Spirit deep truths and hidden mysteries, says that the Son is all-pervading, attesting thereby His incorporeal and illimitable nature, and that as God He is confined to no one locality. For his words are: Whither can I go from Thy Spirit, and whither can I fly from Thy Presence? If I ascend into heaven, Thou art there; if I descend into Hades, Thou art present: if I take my wings in the morning, and go unto the uttermost parts of the sea, even there also Thy hand shall guide me, and Thy right hand shall hold me. But these heretics, in utter recklessness ranging their own opinions in antagonism to the words of the Spirit, subject the Only-begotten to limitations and boundaries, although they ought to have understood the matter from the cogent and instructive reasoning of this Scripture. For if He has filled the heavens and the uttermost parts of the earth, and therefore also the regions of Hades, is it not excessively unreasonable to apply to Him the word "encompassed," without reflecting that if His Presence, that is, if the Spirit----for the Psalmist calls the Spirit the Presence of the Son----fills all things, it is inconceivable that Christ Himself should be "encompassed" within any boundary, even though it be in the substance of God the Father? Nay, it will be no less outrageous to limit within a confined space that which is incorporeal than to include in a measure that which exists in no finite form. For to say that He is "essentially encompassed by God the Father" is surely nought else than to imply that His essence is finite, exactly like any individual thing of the works that were made by Him: and these we shall safely and truly allow to be capable of being "encompassed ": for they are [created] bodies, even though perchance not all such as ours.

But besides, there is this also to be thought of. If we maintain that it is necessary that whatever is enfolded by anything lies entirely within the limits of that which is said to "encompass" it, will it not certainly follow that we should think of that which is "encompassed" as something less than that which "encompasses" it, and should speak of it as limited thereby, and as it were enclosed within the compass of that which is greater than itself? What sayest thou now, my friend? Here we have Christ presenting Himself before us as a Likeness of God the Father, and plainly saying: He that hath seen Me hath seen the Father, and again straightway adding: I am in the Father, and the Father is in Me. Let us assume then that He means, as you would understand Him to say, that "although I am the Very Image and Likeness of My Father, yet I am essentially encompassed by Him." Surely it is acknowledged by all men that He would have us hold just such ideas concerning the Father as we would conceive concerning Himself also. Therefore it would follow that the Father also is subject to limitation, for He is in the Son: and let the heretic search if he will and find out who or what is greater than the Father; I should deem it impious to express or even to conceive such an idea. The Son can never be a Likeness of the Father in one way and not so in another. For if He has in Himself anything at all that would alter or interfere with His resemblance in all points, He would be, as a consequence of that, a partial and not a perfect Likeness. But where could you show us the Holy Scripture teaching such a doctrine as this? For most certainly we are not going to be led astray by your words so as to reject the plain truth of the Sacred statements. And I wonder how it is they did not shrink in dismay from adding to their former arguments the following: "Just as Paul had Christ speaking in him and effecting the mighty deeds, exactly in the same way also the Son had the Father speaking in Him and working the miracles; wherefore He says: Believe that I am in the Father, and the Father in Me: or else believe Me for the very works' sake." After this, who will any longer allow the name of Christian to one who holds such views and thinks such thoughts concerning Christ? For behold how very evidently he maintains that Christ is no longer truly God: recklessly He invests Him with the limitations properly characteristic of creatures, proclaiming Him to be a sort of God-bearer, or one who participates in God, rather than One begotten God of God. To put it briefly, his aim is throughout the utter severance of Christ, in every way and in every respect, from the essence of God the Father; and to cut Him off altogether from that intimate relationship in nature and essence which He has with God His own Father.

Now what could be conceived to surpass such views as these in the immense amazement they are calculated to excite? How could one refrain from shedding in torrents uncontrollable tears of love over men so utterly abandoned to ungodliness, as though they were already dead and perished? One might say, and that very appropriately: Who will give to my head water, and to mine eyes a fountain of tears, and I will weep for this people day and night? For over those who have chosen to think such thoughts as these, one might fitly shed innumerable tears. But since it is by means of the doctrines of the truth that I conceive we ought to refute their slanders, for the sake of that which is profitable to simple folk, come now, and let us answer them by saying that we have been very jealous for the Lord. For assuredly, my friends, the inspired Paul or any other among the saints, while they had in themselves Christ tabernacled in their hearts by the Spirit, very easily did such things as seemed good unto God, and appeared as workers of miraculous deeds. It is an established fact therefore, and one that thou wouldst thyself admit to be true, that being really human in nature, and different in essence from the Holy Spirit of Christ that dwelt within them, they were fearers of God, and were glorious by reason of the grace bestowed on them by Christ. And thou wilt altogether agree with us in saying that they were at one time destitute of this gift, and were called thereunto when it seemed good to God, Who directs all things well, that thus it should be. It was then not impossible that, by some untoward action, or deed not well done, the blessed Paul, or any other of those similarly favoured, should after being joined unto God be capable of losing again the grace given to him, and being thrust back again to return to the humiliation whence he had arisen. For that which is wholly adventitious and from without may easily be spurned away, and is capable of being taken back even as it was given. Now then, my good sir: for my question is coming back to thee: if it is true, according to thy ignorant notions and most impious imagination, that even as Christ was speaking and working wonders in Paul, so one must admit that the Father is in the Son; what manner of doubt can there be that He must be in no sense whatever in His nature God, but rather something different from the Father indwelling in Him, the Father being God in very truth? For thus it was that Christ was in Paul. So then, [according to you,] the Only-begotten is a sort of instrument or implement [in the hand of the Father], cunningly devised to set forth His glory, in no wise differing from a flute or a lyre, giving utterance to whatsoever the mouth of the player might breathe into it or the touch of his finger call forth in rhythmic melody. And He will be acceptable to the Father as an assistance in the performance of His wonders, as one might conceive of a saw or an axe in the hands of a skilful carpenter. And then what can be more paradoxical than this? For if He is by nature as those heretics say, He must be altogether alien from God the Father; whereas in our opinion He is by nature God, and none other than God. But if the Son is severed from the essence of the Father, as far at least as pertains to His being in nature God, surely we are correct in inferring that the Son Who sits at the Father's right hand is placed in the same rank with the created world, and reckoned among the results of God's workmanship, and regarded in the light of a mechanical instrument, and looked upon henceforth as a servant to ourselves rather than as a master; or indeed that He is in strict truth not actually a Son at all. For never could one regard or accept in the light of a Son a being who was placed in the rank of a mere instrument. The Father, it would appear, has begotten an instrument to show forth His wisdom and skill, and is deemed to have generated something quite different from that which He is Himself. How could this possibly happen? Surely it is the height of folly to conceive such a notion. If therefore thou refusest to surrender that opinion concerning the Son which regards Him as an instrument or a servant, and if thou art unwilling to acknowledge Him as at all in truth a Son, and deniest His ineffable generation from the essence of God the Father; thou wilt be doing injustice to the glory even of the Father Himself: for then the Father will cease to be Father in veritable reality; for how could one who had not begotten a son of his own essence be at all in his nature a father? It would follow that the Holy Trinity is altogether falsely named, if neither the Father is truly Father, nor the Son in His nature Son. And the logical sequence to this view will be blasphemy against the Holy Ghost as well.

It would therefore follow in this case that we have been grossly deceived: our faith is a falsehood: the Holy Scripture is coining a lie when it calls God by the name of the Father. And if the Son is not in His nature God, as having been begotten of God the Father, we have been led astray, and together with us the citizens of the world above have erred also, even the undefiled multitude of the holy angels, when they joined us in glorifying and adoring the Son as One Who is in His nature God; being led on in some mysterious manner to sing the praise of one who (if we speak after the manner of the heretics' accursed folly) is a God-bearing vessel, the work of God's hands. And if the Father ever willed to withdraw from His relationship to the Son and His indwelling in Him, the Son would then be in no respect different from others who have fallen away from their original sovereignty, with nothing to distinguish Him, no trace within His nature of the Father Who begat Him; but rather one like ourselves in all things, who had only been strengthened by the Divine grace, and indeed honoured with the title of sonship, in the same degree as ourselves. Tell me then, why does He not Himself acknowledge His natural relationship to us? Why is it written: We perish for ever, whereas Thou abidest for ever? And why are we "servants" and He "Lord "? For even if we are called the sons of God, yet by acknowledging none the less our own proper nature we do not disgrace the honour done to us: but tell me the reason why----if He is like unto us and not at all superior to His creatures, inasmuch as He is not in nature God (for this is their ignorant opinion)----He does not confess His community with us in being a servant? Eather we find Him investing Himself with the honour and glory that peculiarly befit and are specially ascribed to the Divine nature, and saying to the holy disciples: Ye call Me Lord and Master, and ye say well; for so I am. This is the Saviour's saying: but our illustrious expositors, who introduce these doctrines attacking His Divinity, accept his words and affirmation asserting that He was truly called Lord, and yet thrust Him away from His natural lordship, because they are unwilling to confess Him as in His nature God of God; though they are not bold enough to bring against Him the worst of all the charges that their accursed blasphemy implies.

For that He wills not to be reckoned among those who hold the rank of servants, or even in the category of created objects, but rather that He ever looks to the freedom inherent in Himself by nature, even at the time when He was made in the form of a servant----all this thou wilt learn in the following manner. He had arrived at Capernaum, as we read in the Gospels: the collectors of the legal tribute-money came to Peter, and said: Doth not your Master pay the half-shekel? And when Christ heard of this, it is right that we should notice the question He addressed to Peter: The kings of the earth, from whom do they receive toll or tribute? from their sons or from strangers? And after Peter had wisely and sensibly acknowledged that it was a stranger to the kingdom, as regards birth and kinship as it is reckoned among us, who would be compelled to submit to ordinances and taxation; Christ forthwith brought forward His claim that a God-befitting nature was truly existent in Himself, by adding the words: Therefore the sons are free. Whereas if He had been a fellow-servant, and not a Son truly begotten of the essence of the Father, with no intimate natural relationship to the Father; why is it that, after implying that all besides are subject to the tribute, inasmuch as their nature is foreign to that of Him Who of right receives the tribute, and they are only in the rank of servants, He has claimed freedom for Himself alone? For it is by an inaccurate use of terms that attributes, which mainly and truly are befitting to the Godhead alone, are ascribed to us; whereas in Him they are in very truth inherent. And so if any one were to investigate accurately the nature of things created, he would perceive that to that nature the title as well as the fact of slavery most appropriately belongs; whereas if any like ourselves have been decorated with the glorious name of freedom, an honour that is due to God alone is attributed to them only by an inexact use of language.

Now here again is another question I should be very glad to ask them. Will they allow to Paul the epithet; of God-bearer, seeing that Christ dwells in him through the Holy Spirit, or will they be silly enough to deny this? For if they shall say that he is not in truth a God-bearer, this will be sufficient I think to persuade all men for the future to reject the nonsense they talk, and to hate them utterly, as men who shrink from saying no absurd thing. And if, avoiding this, they shall turn to the duty of saying the truth, and confess him to be truly a God-bearer, because that Christ dwells in him, will they not be convicted of very impiously saying that the Son is alien from the essence of God the Father? For Paul is no longer a God-bearer, if the Son is not in His nature God. But sometimes they blush, and say----for they are also characterised by recklessness and perverseness in argument----that the Son is truly God, yet not in His nature begotten of God. And there is no manner of doubt that any man whatever will exclaim against them on this point too; for how could one who is not in his nature begotten of God be God? Further, we add this. You say that the Son is in His nature God: how then could He Who is in His nature God be a God-bearer or a partaker of God? For no one could ever be a partaker of himself. For to what end will God dwell in God, as though in something different? For if the recipient is in nature just the same as the indweller may be conceived to be, what henceforth becomes of the need of the participation? And if in the same way that Christ dwelt in Paul, the Father also dwelt in Him, will not Christ be a God-bearer in the same way as Paul? And He will not in any other sense possess the quality of being in His nature God, through His having the need of a greater one, namely, the indwelling God. Then again this noble friend of ours goes further in his clever inventions, and by many proofs (as he seems to think them) he attempts to talk people round to his peculiar doctrine. For I think it is worth while to go through all his words in detail, and to make a direct investigation of the impious plot that he has laid, in order that he may be clearly convicted of numbering the Only-begotten among things created. And the wretched man, having buried his impiety towards Christ beneath a heap of cleverly devised conceits, confesses Him to be God, and yet, excluding Him from the Divinity that is truly and naturally His, imagines that he will elude the observation of those who are looking for the real truth.

Accordingly he writes thus: "But even as we, while we are said to be in Him, have our substance in no way mingled with His; in the same way also the Son, while He is in the Father, has His essence entirely different from the Uncreated One."

What lamentable audacity! What extravagant language, and how full of folly, or rather of all perversity and madness! Professing themselves to be wise they in reality became fools; and holding these views concerning the Only-begotten, they denied the Master that bought them, as it is written. For if they say that the Word of God is a man and one like ourselves, there remains nothing that prevents them from saying that He is in God in the same way that we are: but if they believe Him to be God, and have learnt to worship Him as being so by nature, why do they not rather ascribe to Him existence in a God-befitting way in His own Father, and also the possession of the Father in Himself? For this I think would be more fitting for those who are really lovers of God to think and say. And if we find them still cherishing their shamelessness undaunted, and persisting in the words they have uttered,----saying that the Father is in the Son in the same manner as may be the case with any one of us, who have been created out of nothing and formed out of the earth by Him,----why is it not permissible for those who wish to do so, to say henceforth with impunity: He that hath seen me hath seen the Father, and: I am in the Father, and the Father is in me? But I think that in this way any one would be condemned, and very properly, on a charge of the most utter folly possible. For not only is it absurd, but such a thing was never said by any of the saints in the inspired Scripture. On the other hand, they all concede to Him Who is in His nature Lord and God, the Only-begotten, an incomparable excellence above all good men; yea, verily, they proclaim aloud and say: Who among the sons of God shall be likened unto the Lord? How then is the Only-begotten any longer like us, if (according to the language of the saints) no one is His equal or His peer? Whereas if He is in God in just the same way that we are, we shall in consequence be compelled to say that the 3ompany of the saints are untruthful, and to ascribe to Him Who is in His nature Son nothing extraordinary which might distinguish Him as of a different rank from those who are sons only by adoption. Away with the loathsome idea, man! For we will not be so persuaded; God forbid! On the contrary, following the opinions of the holy fathers, we believe that we shall be well-pleasing unto God.

But seeing that they brought forward, as a proof of what they think and say, that well-known saying of Paul, that in God we live, and move, and have our being, arguing that when the Son is said to be in the Father the expression lacks precision, being adopted from our everyday life; come and let us subject their statement to the requisite investigation, and so convict them of deliberately misrepresenting the mind of the holy Apostle and most foolishly perverting to their own views what was said in absolute truth. For when the blessed Paul was at Athens and saw the inhabitants abjectly devoted to polytheistic error, although the people in that city were reputed wise, he attempted to lead them back from their ancient delusion, seeking (by argumentative exhortations to true piety) skilfully to convince them of the necessity for the future of knowing one God and one only, Who bestows on those that have been made by Him the power of moving and living and having their being. For the Creator of all, being in His nature Life, implants life in all, infusing into them by an ineffable process the power of His own Individuality. For in no other way was it possible that things which had received their allotted birth out of nothing should preserve their capability of existence: for surely each would have returned to its own nature, I mean back again to non-existence, unless, by the help of its relationship to the Self-Existent One, it had overcome the weakness of its own condition at birth. Therefore the inspired Paul very rightly and properly said, by way of showing that God is the life of the universe, that in Him we live, and move, and have our being: not at all meaning what the heretics invented for themselves, in corrupting (to suit their own peculiar theories) the true signification of the Holy Scriptures; but rather saying exactly what was true, and also highly profitable for those who were just being trained up to a knowledge of God. And, if it is needful to put it even more plainly, he has never wished to imply that we, who are in our nature men, are yet contained in the essence of the Father, and appear as existing in Him; but rather that we live and move and have our being in God, that is, our life consists in Him.

For notice that Paul did not say simply and unreservedly, "We are in God," and nothing more. This was on account of thy ignorance, my good friend, and most naturally so. But he employed different expressions, by way of interpreting the exact meaning of his words. After beginning with the statement: "We live," he added thereto the further idea: "We move" and thirdly he brought in the phrase: "We have our being;" presenting this also, so as to supplement the meaning of the previous words. And I think that the correct argument we shall use concerning this matter will very probably put to shame the ungodly heretic: but if he insists in his opposition, and drags round the words "in God" to the meaning which pleases himself and no one else, we will set |280 forth the common use of the inspired Scripture. Scripture is wont occasionally to use the words "in God" in the sense of "by God." For let that man tell us what is the meaning of a certain Psalmist's declaration, when he says: "In God" let us do valiantly; and again, addressing God: "In Thee" will we push down our enemies. For surely no one will suppose that the Psalmist means this, that he promises to accomplish something valiantly "in the essence of God," nor even that "in that essence" we shall discover our own enemies and push them down: but he uses the words "in God" in the sense of"by [the help of] God," and again, "in Thee" in the sense of "by Thee." And why also did the blessed Paul say in his letter to the Corinthians: I thank my God concerning you all for the grace which was given you "in Christ Jesus," and again: But of Him are ye "in Christ Jesus," Who was made unto us wisdom from God, and righteousness, and sanctification, and redemption? For will any one reasonably maintain that the Spirit-bearer says that the grace which was bestowed on the Corinthians from above was given "in the actual essence of Christ," or to quote the authority of Paul in support of heterodoxy? Surely such a one would be evidently talking nonsense. Why therefore, setting aside the ordinary usage of terms in the Sacred Scriptures, and misrepresenting the intention of the blessed Paul, dost thou say that we are "in God," that is, "in the essence of the Father," because thou hearest him say to those in Athens, that in Him we live, and move, and have our being?

"Yes," says the defender of the pernicious opinions, "but if it seems to thee right and proper that the words 'in God' should bear and be acknowledged to bear the sense of ' by God,' why dost thou make so much needless ado? And why dost thou bring against us charges of blasphemy when we maintain that the Son was made ' by the Father'? For behold, He Himself says: I am 'in the Father,' in the sense of 'by the Father,' at least according to thy explanation, Sir, and |281 according to the common usage, which thou hast just laid before us in thy quotations from the Sacred Scriptures."

But I say that it is necessary to defend myself again in reply to this, and lay bare their mischievous intentions and pernicious notions. For I am astonished that, after hearing gladly that it is a usage of the Sacred Scripture to use the words "in God" as equivalent to "by God," and after approving and accepting the phrase merely for the sake of being able to say something against the glory of the Only-begotten, they have by no means become conscious of the fact that they will again be convicted of talking as foolishly as before, although they claim to be wise and acute. For if our opponents were the only ones entrusted with the duty of defending from time to time the usage of the inspired Scripture in reference to the essence of the Only-begotten, and of saying that He was made by the Father, because of this, that He says He is "in God," and we have allowed that "in God" is to be understood in the sense of "by God;" then it might have seemed at least probable that their mischievous intention rested on grounds not altogether unreasonable. But if in truth there is nothing which can prevent us also, in our eagerness to refute by a reductio ad absurdum the unsoundness of the sentiments they hold, from carrying on the force of the meaning implied so as to make it refer to the Father Himself, and from saying plainly that since Christ also adds this: The Father is "in Me," we must understand it in the sense of "by Me," so that as a consequence the Father Himself also will be a creature; surely then they, having relied on arguments so very foolish, will be universally condemned as guilty of unmitigated folly. For just as the Son says that He Himself is "in" the Father, so also He said that the Father, is "in" Him: and if they wish the words "in the Father" to be understood in the sense of "by the Father," what is there that prevents us from saying that the words "in the Son" shall be understood in the sense of "by the Son "? But we will not suffer ourselves again to be drawn down with them into such an abyss of folly. For neither will we say that the Son is made by the Father, nor indeed that He from Whom are all things, namely God the Father, was brought into existence by the Son; but rather, referring the usage of the inspired Scripture in due proportion to each occasion or person or circumstance, we shall thus weave together our theory so as to make it on all essential points faultless and indisputable. For with regard to those who out of nothing have been created into being, and have been brought into existence by God, surely it would be most fitting that we should regard them and speak of them as being "in God" in the sense of "by God:" but with regard to Him Who is in His nature Son and Lord, and God and Creator of the universe, this signification could not be specially or truly suitable. The real truth is that He is naturally in the Father, and in Him from the beginning, and has Him in Himself, by reason of His showing Himself to possess identity of essence, and because He is subject to no power that can sever between Them, and divide Them into a diversity of nature.

And perhaps it might seem to minds more open to conviction that this matter has been sufficiently discussed, as indeed I think myself: yet our opponent will by no means assent to this; but he will meet us again with the objection, dishing up again the argument introduced by him at the first, that the Father is in the Son in the same manner, as we are in Him.

"What then," we might say, judiciously rebuking the unsoundness and childishness of his thoughts and words, "dost thou say that the Son is in the Father even as we are in Him? Be it so. What limit to our natural capacity then," we shall reply, "is there, that prevents us from using expressions with respect to ourselves as exalted as any of those which Christ is seen to have used? For He Himself, seeing that He is in the Father and has the Father in Himself, inasmuch as He is thereby both an Exact Likeness and Very Image of Him, uses the expressions: He that hath seen Me hath seen the Father: I and the Father are One. But with regard to ourselves, tell me, if we are in Him and if we have Him in ourselves exactly in the same way that Christ Himself is in the Father and the Father in Him, why do we not extend our necks as much as we can, and, holding our heads high above those around us, say with boldness: "I am in Christ and Christ in me: He that hath seen me hath seen Christ: I and Christ are one "? Then what would come next? No one, I think, would any longer have any just cause for alarm, or any sufficient ground for hesitation, to prevent his speaking as follows, daring henceforth to say concerning the Father Himself: "I and the Father are one." For if the Father is one with the Son, surely such a man, having become an exact image of the Exact Image, namely of the Son, will share henceforth in all the Son's relations to the Father Himself. Who therefore will ever descend to such a depth of madness as to dare to say: "He who hath seen me hath seen Christ: I and Christ are one"? For if thou attributest to the Son the being in the Father and the having the Father in Himself in some non-essential manner and not in His nature, and supposest that we in like manner are in Christ and Christ in us; in the first place the Son will be on the same footing as ourselves, and in the next place there is nothing that prevents us at our pleasure from passing by the Son Himself as though He were an obstacle in our way, and rushing straight on to the Father Himself, and claiming that we are so exactly assimilated to Him that nothing can be found which distinguishes us from Him. For the being said to be one with anything would naturally bear this meaning. Do ye not then see into what a depth of folly and at the same time of impiety their minds have sunk, and of what absurd arguments the wild attack upon us has consisted? What their excuse is therefore for saying and upholding such things, and for buoying themselves up on such rotten arguments, I will now again tell. Their one endeavour is to show that the Son is altogether alien and altogether foreign to the essence of the Father. For we shall know that we are speaking the truth in saying this, by reference to the words that follow after and are closely connected with the heretic's previous blasphemies. For he proceeds thus: "But even as we, while we are in Him, have our substance in no way mingled with His; in the same way also the Son, while He is in the Father, has His essence entirely different from the Unbegotten God." What sayest thou, O infatuated one? Hast thou made thy blasphemy against the Son in such plain language? Will any one therefore venture to say that we are trying to heap upon the heads of the God-opposers groundless and false accusations'? For see clearly, they attribute to Him no superiority whatever over those who have been made of earth and have been by Him brought into existence. And although I can scarcely endure the things which the wretched men have dared to say, I will endeavour to prove this, as being in accordance with the scope of Divine Scripture, namely, that since they deny the Son they deny at the same time the Father also, and thenceforth are without God and without hope in this world, as it is written. And to prove that we are right in saying this, the God-beloved John will come forward as a trustworthy witness on our side, for he wrote thus: He that denieth the Father and the Son. Whosoever denieth the Son, the same hath not the Father; he that confesseth the Son hath the Father also. And surely the Spirit-bearer speaketh very rightly, not failing to make his statement conform fittingly to his argument. For because he knows that [God the Father] is essentially in His nature what He is said to be, namely a Father, and that not merely in name but rather in reality, he consequently says that the One is necessarily denied when the Other is denied. For concurrently in some way or other with One Who is really in His nature a Father and is so conceived of, there must always be the knowledge and manifestation of the Offspring that proceedeth from Him; and One Who has been in very truth begotten involves the Personal existence of Another capable by nature of begetting. For no sooner do we recognise a man as a father than we understand him to have begotten offspring, and we can by no means consider the idea of an offspring without implying that some father has begotten it. Thus by either term the other conception is produced in the minds of those who hear it, and so any one who denies that God is truly a Father makes out the generation of the Son to be altogether impossible, and similarly any one who does not confess the Son to be an Offspring must by implication lose all knowledge of the Father. When therefore, as from a sling, he hurls at us his unholy arguments, and maintains that the Son has His essence quite distinct from that of the Unbegotten God, why does He not openly deny that the Son is really a Son? And if there is not a Son, the Father Himself can no longer be conceived of as truly a Father. For whose Father will He be, if He has not begotten any Offspring? What we say is, that the Son is quite distinct from the Person, but not from the essence, of the Father; not being alien from Him in His nature, as forsooth these God-opposers think, but being possessed of His own Person and His own distinct subsistence, inasmuch as He is Son and not Father. But, if we understand our own mind rightly, we would not ourselves say, nor would we assent to any of the brethren who say, that He is distinct from the Father in regard to essence. For how can distinction exist in that one thing, with reference to which each individual has some special characteristic? For Peter is Peter, and not Paul, and Paul is not Peter; yet they remain without distinction in their nature. For both possess one kind of nature, and the individuals who are associated in a uniformity of nature have that same kind without any difference at all. |286

For what reason are we saying such things as this? We confess that our object is to show that those who hold such blasphemous opinions rob the Son of the Godhead which is His by nature, when they (as we have already explained) ascribe to Him nothing more than a non-essential relationship to God the Father. Else why do they put forward ourselves in illustration of their argument, and say: "Even as we have our substance in no way mingled with His, while we are in Him; so also He Himself has His essence entirely different from God, although He is said to be in Him "? Is not their craftiness patent to all men? Will not any one be right in saying that the man who vomited forth such an abominable statement as this must surely be one of the "mockers" announced beforehand by the Spirit? For what does Jude, the disciple of the Saviour, write to us in his epistle? But ye, beloved, remember ye the words which have been spoken before by the apostles of our Lord Jesus Christ; how that they said to you, that in the last time there shall come mockers, walking after their own ungodly lusts. These are they who make separations, sensual, having not the Spirit. For no man whatsoever, who speaks in the Holy Spirit, will say anything against the glory of the Only-begotten. For I maintain that this is just the same as saying: Jesus is anathema. On the other hand, sensual and worthless men, and those whose hearts are devoid of the Holy Spirit, make separations between the Father and the Son; asserting that the latter is as essentially and completely severed from the former as are created things and each of the works made by Him, and believing Him to be in the Father only in the same way that we are in Him.

And that they who have dared to write such things have thereby reached the furthest verge of folly, let us if you please proceed to show in another way, as is quite possible, from the Divine Scripture; and let us hasten to prove to our hearers that we are in the Son in one way, whereas the Son is in His own Father in another way. For one person is not a likeness of another's substance when he conforms himself to that other by the exercise of a virtuous will, nor is he on that account said to be in the other; but when he is in natural identity with the other, and possesses one essence with him. And let the most wise John be called in as a witness for us on this point, since he says: Yea, and our fellowship is with the Father and with His Son Jesus Christ. How then, pray, do they say, and in what manner do they think fit to assert, that we have fellowship with the Father and with His Son Jesus Christ? For if we are considered to be in Them, as having our own essence commingled with the Divine nature, that is, with the Father and the Son, and if the expression "fellowship" does not rather refer to the similarity of our wills; how can we have it with the Father and with the Son, when (according to these heretics) the Father and the Son are not Consubstantial? For in that case we must hold opinions worthy of ridicule, and say that we have cleft our own nature asunder into two parts, and given one half to the Father and the other to ourselves and to the Son, and thus we consider ourselves to be in Them. Or else we must reject such absurdity of statement, and say that by doing our best to make our own disposition brightly radiant through the exercise of a virtuous will and through conformity to the Divine and ineffable beauty, we obtain for ourselves the grace of fellowship with Them. But shall we therefore say that the Son is in the Father after a similar manner to this, and that He only possesses a non-essential and artificially-added fellowship with the One Who begat Him? And yet, if so, why in the world does He wish, through the similarity and indeed identity of their works, to lead our mind to feel the necessity of believing without any hesitation that He is Himself in the Father, and that He again has also the Father in Himself? For is it not seen by every one to be perfectly evident and true that, wishing the brilliancy of His deeds to be investigated by us, He shows Himself equal in strength to |288 His own Father, as if the severance as regards essence and the difference as to nature no longer maintained their position; since both Himself and the Father glorify themselves by similar achievements"?

For observe how we who constantly strive after conformity with God do (so to say) render ourselves worthy of fellowship with Him, not in such ways as these, but in certain other ways. For when we show pity to one another, are ardently devoted to works of love, and practise all that is truly respectable in our ordinary life, even then we can hardly venture to pronounce ourselves "in God." And John is our witness, saying: Hereby know we that we are in Him: he that saith he abideth in Him ought himself also to walk even as He walked; and again: As for you, he says, let that abide in you which ye heard from the beginning. For if that which ye heard from the beginning abide in you, ye also shall abide in the Son, and in the Father. And what he means by "that which ye heard from the beginning," which he bids to remain in us in order that we may be in God, he himself will make no less clear to us when he says: For this is the command which ye heard from the beginning, that ye should love one another. Thou hearest how we are in God, namely, by practising love one towards another, and striving to the utmost of our power to walk in the footsteps of our Saviour, imitating His virtue. When I say virtue, I do not mean such as was shown by Him in being able to create heaven, and make angels, and set fast the earth, and spread out the sea; nor that which He exhibited when, in His ineffable and simple majesty, by a word He lulled the violence of the winds, and raised up the dead, and graciously bestowed sight on the blind, and with great authority bade the leper be cleansed: but rather that virtue which may be suitable to the capacities of our humanity. We shall find Him, as indeed Paul says, reviled by the unholy Jews, yet not reviling again; instead of that, we see Him suffering, yet not threatening, but rather committing Himself to Him that judgeth righteously. Again, we shall find Him saying: Learn of Me; for I am meek and lowly in heart; and ye shall find rest unto your souls.

So then, when we strive by such conduct as this to imitate Christ Who is our guide unto all virtue, we are said to abide both in the Father and in Him, obtaining this distinction as a reward and compensation for the worthiness of our life. But the Son does not wish us to estimate in this way the brilliance that is inherent in Him: He bids us direct our natural shrewdness of attention to the magnificence of His miracles, and infer from thence the exact resemblance which He has to His own Father; so that henceforth we may believe that, as they are Consubstantial, it is thus that He has in Himself the One Who begat Him, and that He Himself is also in the Father. Or let our opponents come forward and teach, that when the Son is conceived of as being in the Father, He too in common with ourselves has this distinction as a reward, and as a fair payment for conducting His life according to the law of the Gospel. But I suppose that even this appears to them nothing dreadful: for to men by whom no form of talking is unpractised, what expression, however extravagant and monstrous, seems unfit for use? It is possible therefore that they will say even this, that the Son is in the Father and again has also the Father in Himself on this account, namely, because He fashions Himself like to the Father by practising the virtues that are also attainable by us. And we would reply, "Why then, honoured Sirs, when Philip said: Lord, show us the Father, did not the Christ put forward all the holy Apostles as a likeness and accurate representation of Him Whom they meant, and say, 'Have we [all] been so long time with one another, and dost thou not know the Father?" Whereas He does not associate with Himself a single one of the others, but comparing Himself alone to the Father alone, He passes over our attributes as small matters altogether; and not willing that the Divine essence should be thought accurately imaged in human attributes, He has reserved to Himself alone the perfection of resemblance. For He says: He that hath seen Me hath seen the Father. Then to these words He straightway added: Believe that I am in the Father and the Father is in Me. For seeing that He possesses resemblance in the most absolute exactness, He must as a necessary consequence possess in Himself the Father, and be possessed (so to speak) by the Father. For think of something of the same kind, and accept it as an illustration of the words we are considering. If, for instance, any one were by chance to bring into our presence the son of Abraham or of any other man, and then were to question him as to the nature of his parent, desiring to learn precisely who and what kind of person the parent was; would not the youth employ reasonable language if he were to point to his own nature and say, "He that hath seen me hath seen my father: I am in my father, and my father is in me?" Then as a proof of his speaking the truth, would it not be fitting that he should draw attention to the identity with his father exhibited in his human doings and his physical peculiarities, and say: "Believe me for the very works' sake, seeing that I have all the qualities and can perform all the actions which pertain to human nature?" Indeed I think every one will say and will justly allow, both that he speaks the truth and that (in alleging the identity) he puts forward an accurate indication of the relationship involved in their particular actions. Why then do not they, who pervert such things as are right, persuade their own disciples to travel on the straight path of reasoning, instead of thrusting them off from the well-trodden king's highway, and taking an untrodden and rugged route, both deceiving themselves and destroying those who feel it their duty to follow them? We, however, not taking their road, will keep along the direct path; and, giving credit to the Sacred Scriptures, we believe that the Son, Who is in His nature begotten of God the Father, is of equal strength and Consubstantial with the Father, and essentially His Image; and therefore that He is in the Father, and the Father in Him.

Believe that I am in the Father, and the Father is in Me

CHAPTER I. That by reason of the identity of Their nature, the Son is in the Father, and the Father again is in the Son.

He now admits plainly, or rather enjoins on the disciples henceforth, that it is fitting that we should be no otherwise minded than as the Word of Truth Himself may desire. For He is Consubstantial with His Father, nothing whatever intervening or in any way separating One from the Other into a diversity of nature. He is One with Him, so that the Son's nature appears in the essence of the Father, and in the essence of the Offspring appears conspicuously that of God the Father; just as one might see happen in the case of human relations. For we are in no way different in our nature from our offspring, nor are we sundered from them in an alienation of nature, although we are distinguished by a difference of outward personality; in illustration of which, let any man who has looked upon the son begotten by himself consider the history of the blessed Abraham. But in the case of men the difference is often very considerable, each one tending definitely, in a way, towards a retirement and withdrawal of himself into a peculiar line of life and manners, without feeling personally bound up in the other; although their unity of essence may be certain and evident to all. But in the case of God, Who is ever in perfect accordance with His nature, thou wilt believe it to be otherwise. The Father indeed is in individual personality Father and not Son; and again similarly He Who cometh forth from the Father is Son and not Father; and the Spirit is peculiarly Spirit. But since the Holy Trinity is united and joined together into a oneness of Godhead, there is among us One God alone: and it would be impossible to attribute to each one of the Persons here indicated the habit of secession from the others, and neither will ever withdraw into absolute separation; but we believe that each Person is in very substance exactly what we have here entitled Him. We consider that the Son, being of the Father, that is, of His essence, proceeded forth from Him in a manner ineffable, and yet abides in Him. Likewise also concerning the Holy Spirit: He proceeds in very truth from God as He is by nature, and yet is in no wise severed from His essence; but rather proceeds forth from Him, still abiding ever in Him, and is supplied to the saints through Christ; for all things come through the Son by the Holy Spirit. Such is the true and upright teaching that the wisdom of the holy fathers has taught us: thus we have been trained also by the Holy Scriptures themselves to speak and to think. And the Lord would cheer us onward to accept this unreviled faith, when he says: Believe that I am in the Father, and the Father in Me.

In these words Christ distinctly says that he could never have worked and accomplished those miracles that are unique to the divine nature if he, himself, had not been essentially of the same divine nature.… [Only heretics] whose hearts are devoid of the Holy Spirit make separations between the Father and the Son and assert that the Son is essentially and completely severed from the Father in the way that created things and divine works are separate from God the Father.

His power belonged to his nature, and his working was the exercise of that power. In the exercise of that power, then, they might recognize in him the unity with the Father's nature. To the extent that anyone recognized him to be God in the power of his nature, that person would come to know God the Father who was present in that mighty nature. The Son, who is equal with the Father, showed by his works that the Father could be seen in him so that when we perceived in the Son a nature like the Father's in its power, we might know that in Father and Son there is no distinction of nature.

(vii. de Trin) That the Father dwells in the Son, shows that He is not single, or solitary; that the Father works by the Son, shows that He is not different or alien. As He is not solitary who doth not speak from Himself, so neither is He alien and separable who speaketh by Him. Having shown then that the Father spoke and worked in Him, He formally states this union: Believe Me that I am in the Father, and the Father in Me: that they might not think that the Father worketh and speaketh in the Son as by a mere agent or instrument, not by the unity of nature implied in His Divine birth.

And such or so important a dispensation He did not bring about by means of the creations of others, but by His own; neither by those things which were created out of ignorance and defect, but by those which had their substance from the wisdom and power of His Father. For He was neither unrighteous, so that He should covet the property of another; nor needy, that He could not by His own means impart life to His own, and make use of His own creation for the salvation of man. For indeed the creation could not have sustained Him [on the cross], if He had sent forth [simply by commission] what was the fruit of ignorance and defect. Now we have repeatedly shown that the incarnate Word of God was suspended upon a tree, and even the very heretics do acknowledge that He was crucified. How, then, could the fruit of ignorance and defect sustain Him who contains the knowledge of all things, and is true and perfect? Or how could that creation which was concealed from the Father, and far removed from Him, have sustained His Word? And if this world were made by the angels (it matters not whether we suppose their ignorance or their cognizance of the Supreme God), when the Lord declared, "For I am in the Father, and the Father in Me," how could this workmanship of the angels have borne to be burdened at once with the Father and the Son? How, again, could that creation which is beyond the Pleroma have contained Him who contains the entire Pleroma? Inasmuch, then, as all these things are impossible and incapable of proof, that preaching of the Church is alone true [which proclaims] that His own creation bare Him, which subsists by the power, the skill, and the wisdom of God; which is sustained, indeed, after an invisible manner by the Father, but, on the contrary, after a visible manner it bore His Word: and this is the true [Word].

"Believe that I am in the Father and the Father in Me." "Ye ought not, when ye hear of 'Father' and 'Son,' to seek anything else to the establishing of the relationship as to Essence, but if this is not sufficient to prove to you the Condignity and Consubstantiality, ye may learn it even from the works." Had the, "he that hath seen Me, hath seen My Father," been used with respect to works, He would not afterwards have said, "Or else believe Me for the very works' sake." And then to show that He is not only able to do these things, but also other much greater than these, He putteth them with excess. For He saith not, "I can do greater things than these," but, what was much more wonderful, "I can give to others also to do greater things than these."

"For what man knoweth the things which be in God, but the Spirit which is in Him? " But the Word was formed by the Spirit, and (if I may so express myself) the Spirit is the body of the Word. The Word, therefore, is both always in the Father, as He says, "I am in the Father; " and is always with God, according to what is written, "And the Word was with God; " and never separate from the Father, or other than the Father, since "I and the Father are one.

If, indeed, He meant the Father to be understood as the same with the Son, by saying, "He who seeth me seeth the Father," how is it that He adds immediately afterwards, "Believest thou not that I am in the Father, and the Father in me? " He ought rather to have said: "Believest thou not that I am the Father? "With what view else did He so emphatically dwell on this point, if it Were not to clear up that which He wished men to understand-namely, that He was the Son? And then, again, by saying, "Believest thou not that I am in the Father, and the Father in me," He laid the greater stress on His question on this very account, that He should not, because He had said, "He that hath seen me, hath seen the Father," be supposed to be the Father; because He had never wished Himself to be so regarded, having always professed Himself to be the Son, and to have come from the Father.

"Believe that I am in the Father and the Father is in Me," that is, you who hear of the Father and the Son should not seek any other proof of Their kinship in essence. But if this is not sufficient for you as proof of consubstantiality and co-equal honor, and that the Father is present in My essence and I in the essence of the Father, then at least believe Me on account of the works, for the works are God's.

Since our belief in the Trinity is shown by the above two statements, our Lord concludes to this belief, saying, Do you not believe that I am in the Father and the Father in me? It was explained above how this is to be understood. In Greek, the text reads: Believe, that is, believe me, that I am in the Father and the Father in me. Or, it is surprising that you do not believe that I am in the Father and the Father in me. Note that before our Lord was speaking only to Philip (v 8-10a), but from the point where he says, the words that I say to you (v 10b), he is speaking to all the apostles together. But if what I say to you is not enough to show my consubstantiality, then at least believe me for the sake of the works themselves: "The works which the Father has granted me to accomplish, these very works which I am doing, bear me witness" (5:36); "Even though you do not believe me, believe the works" (10:38).

Skillfully inserting here the word also, he has allowed us similarity and yet has not ascribed natural unity. The work of the Father and the work of the Son, therefore, are one.

"Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it." And so He promised that He Himself would also do those greater works. Let not the servant exalt himself above his Lord, or the disciple above his Master. He says that they will do greater works than He doeth Himself; but it is all by His doing such in or by them, and not as if they did them of themselves. Hence the song that is addressed to Him, "I will love Thee, O Lord, my strength." But what, then, are those greater works? Was it that their very shadow, as they themselves passed by, healed the sick? For it is a mightier thing for a shadow, than for the hem of a garment, to possess the power of healing. The one work was done by Christ Himself, the other by them; and yet it was He that did both. Nevertheless, when He so spake, He was commending the efficacious power of His own words: for it was in this sense He had said, "The words that I speak unto you, I speak not of myself; but the Father that dwelleth in me, He doeth the works." What works was He then referring to, but the words He was speaking? They were hearing and believing, and their faith was the fruit of those very words: howbeit, when the disciples preached the gospel, it was not small numbers like themselves, but nations also that believed; and such, doubtless, are greater works. And yet He said not, Greater works than these shall ye do, to lead us to suppose that it was only the apostles who would do so; for He added, "He that believeth on me, the works that I do shall he do also; and greater works than these shall he do." Is the case then so, that he that believeth on Christ doeth the same works as Christ, or even greater than He did?

It is no easy matter to comprehend what is meant by, or in what sense we are to receive, these words of the Lord, "He that believeth on me, the works that I do shall he do also:" and then, to this great difficulty in the way of our understanding, He has added another still more difficult, "And greater things than these shall he do." What are we to make of it? We have not found one who did such works as Christ did; and are we likely to find one who will do even greater? But we remarked in our last discourse, that it was a greater deed to heal the sick by the passing of their shadow, as was done by the disciples, than as the Lord Himself did by the touch of the hem of His garment; and that more believed on the apostles than on the Lord Himself, when preaching with His own lips; so that we might suppose works like these to be understood as greater: not that the disciple was to be greater than his Master, or the servant than his Lord, or the adopted son than the Only-begotten, or man than God, but that by them He Himself would condescend to do these greater works, while telling them in another passage, "Without me ye can do nothing." While He Himself, on the other hand, to say nothing of His other works, which are numberless, made them without any aid from themselves, and without them made this world; and because He Himself thought meet to become man, without them He made also Himself. But what have they made or done without Him, save sin? And last of all, He straightway also withdrew from the subject all that could cause us agitation; for after saying, "He that believeth on me, the works that I do shall he do also; and greater works than these shall he do;" He immediately went on to add, "Because I go unto the Father; and whatsoever ye shall ask in my name, that will I do." He who had said, "He will do," afterwards said, "I will do;" as if He had said, Let not this appear to you impossible; for he that believeth on me can never become greater than I am, but it is I who shall then be doing greater things than now; greater things by him that believeth on me, than by myself apart from him; yet it is I myself apart from him, and I myself by him that will do the works: and as it is apart from him, it is not he that will do them; and as, on the other hand, it is by him, although not by his own self, it is he also that will do them. And besides, to do greater things by one than apart from one, is not a sign of deficiency, but of condescension. For what can servants render unto the Lord for all His benefits towards them? And sometimes He hath condescended to number this also amongst His other benefits towards them, namely, to do greater works by them than apart from them. Did not that rich man go away sad from His presence, when seeking counsel about eternal life? He heard, and cast it away: and yet in after days the counsel that fell on his ears was followed, not by one, but by many, when the good Master was speaking by the disciples; He was an object of contempt to the rich man, when warned by Himself directly, and of love to those whom by means of poor men He transformed from rich into poor. Here, then, you see, He did greater works when preached by believers, than when speaking Himself to hearers.

But there is still something to excite thought in His doing such greater works by the apostles; for He said not, as if merely with reference to them, The works that I do shall ye do also; and greater works than these shall ye do: but wishing to be understood as speaking of all that belonged to His family, said, "He that believeth on me, the works that I do shall he do also; and greater works than these shall he do." If, then, he that believeth shall do such works, he that shall do them not is certainly no believer: just as "He that loveth me, keepeth my commandments," implies, of course, that he who keepeth them not, loveth not. In another place, also, He says, "He that heareth these sayings of mine and doeth them, I will liken him unto a wise man, who buildeth his house upon a rock;" and he, therefore, who is unlike this wise man, without doubt either heareth these sayings and doeth them not, or faileth even to hear them. "He that believeth in me," He says, "though he die, yet shall he live;" and he, therefore, that shall not live, is certainly no believer now. In a similar way, also, it is said here, "He that believeth in me shall do such works:" he is, therefore, no believer who shall not do so. What have we here, then, brethren? Is it that one is not to be reckoned among believers in Christ, who shall not do greater works than Christ? It were hard, unreasonable, intolerable, to suppose so; that is, unless it be rightly understood. Let us listen, then, to the apostle, when he says, "To him that believeth on Him that justifieth the ungodly, his faith is counted for righteousness." This is the work in which we may be doing the works of Christ, for even our very believing in Christ is the work of Christ. It is this He worketh in us, not certainly without us. Hear now, then, and understand, "He that believeth on me, the works that I do shall he do also:" I do them first, and he shall do them afterwards; for I do such works that he may do them also. And what are the works, but the making of a righteous man out of an ungodly one?

"And greater works than these shall he do." Than what, pray? Shall we say that one is doing greater works than all that Christ did who is working out his own salvation with fear and trembling? A work which Christ is certainly working in him, but not without him; and one which I might, without hesitation, call greater than the heavens and the earth, and all in both within the compass of our vision. For both heaven and earth shall pass away, but the salvation and justification of those predestinated thereto, that is, of those whom He foreknoweth, shall continue forever. In the former there is only the working of God, but in the latter there is also His image. But there are also in the heavens, thrones, governments, principalities, powers, archangels, and angels, which are all of them the work of Christ; and is it, then, greater works also than these that he doeth, who, with Christ working in him, is a co-worker in his own eternal salvation and justification? I dare not call for any hurried decision on such a point: let him who can, understand, and let him who can, judge whether it is a greater work to create righteous beings than to make righteous the ungodly. For at least, if there is equal power employed in both, there is greater mercy in the latter. For "this is the great mystery of godliness which was manifested in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." But when He said, "Greater works than these shall he do," there is no necessity requiring us to suppose that all of Christ's works are to be understood. For He spake, perhaps, only of these He was now doing; and the work He was doing at that time was uttering the words of faith, and of such works specially had He spoken just before when He said, "The words that I speak unto you, I speak not of myself: but the Father, that dwelleth in me, He doeth the works." His words, accordingly, were His works. And it is assuredly something less to preach the words of righteousness, which He did apart from us, than to justify the ungodly, which He does in such a way in us that we also are doing it ourselves. It remains for us to inquire how the words are to be understood, "Whatsoever ye shall ask in my name, I will do it." Because of the many things His believing ones ask, and receive not, there is no small question claiming our attention.

(Tr. lxxi. 3) But what are these greater works? Is it that the shadow of the Apostles, as they passed, by, healed the sick? It is indeed a greater thing that a shadow should heal, than that the border of a garment should. Nevertheless, by works here our Lord refers to His words. For when He says, My Father that dwelleth in Me, He doeth the works, what are these works but the words which He spoke? And the fruit of those words was their faith. But these were but few converts in comparison with what those disciples made afterwards by their preaching: they converted the Gentiles to the faith. Did not the rich man go away sorrowful from His words? And yet that which one did not do at His own exhortation, many did afterwards when He preached through the disciples. He did greater works when preached by the believing, than when speaking to men's ears. (lxxii. 2). Still these greater works He did by His Apostles, whereas He includes others besides them, when He says, He that believeth on Me. Are we not to compute any one among the believers in Christ, who does not do greater works than Christ? This sounds harsh if not explained. The Apostle says, To him that believeth on Him that justifieth the ungodly, his faith is counted for righteousness. (Rom. 4:5) By this work then we shall do the works of Christ, the very believing in Christ being the work of Christ, for He worketh this in us, though not without us. Attend then'; He that believeth on Me, the works that I do, shall he do also. First I do them, then he will do them: I do them, that he may do them. Do what works but this, viz. that a man, from being a sinner, become just? which thing Christ worketh in us, though not without us. This in truth I call a greater work to do, than to create the heaven and the earth; for heaven and earth shall pass away, but the salvation and justification of the predestinated shall remain. (c. 3.). However, the Angels in heaven are the work of Christ; shall he who worketh with Christ for his own justification, do greater even than these? Judge any one which be the greater work, to create the just, or to justify the ungodly? At least, if both be of equal power, the latter hath more of mercy. But it is not necessary to understand all the works of Christ, when He says, greater works than these shall he do. These perhaps refers to the works He had done that hour. He had then been instructing them in the faith. And surely it is a less work to preach righteousness, which He did without us, than to justify the ungodly, which He so does in us, as that we do it ourselves. Great things truly did our Lord promise His people, when He went to His Father: Because I go unto My Father.

(Tract. lxxiii. 2) And that no one might attribute the merit to himself, He shows, that even those greater works were His own doing: And whatsoever ye shall ask in My name, that will I do. Before it was, He shall do, now, I will do: as if He said, Let not this appear impossible to you. He that believeth in Me, will not be greater than I; but I shall do greater works then than now; greater by him that believeth on Me, than now by Myself; which will not be a failing, but a condescension.

Amen, amen, I say to you. Here the fourth point is touched upon, namely the fruit or utility of Christ's departure in believers: on account of which he says: He who believes in me, the works that I do, he also shall do, and greater things than these shall he do: Matthew 17: "If you have faith like a grain of mustard seed, you will say to this mountain: Move from here to there, and it will move, and nothing will be impossible for you." And the reason for this is Christ's departure from us: therefore he adds: Because I go to the Father, namely, that I may appear before the face of God "to intercede for you"; therefore 1 John 2: "We have an advocate with the Father, Jesus Christ."

There is an inquiry about what he says: He who believes in me, the works that I do, he also shall do. This is false, because those works were of infinite power; therefore no one does them except God. Likewise, what does he mean when he says: He shall do greater things? Because the greatest thing is to raise the dead, and a putrid dead person; how can there be a greater miracle? Likewise, if the servant is not greater than his master, it is not fitting that God should work greater works through the servants of Christ than through the Son himself. I respond: It must be said that the Lord, at the invocation of the Apostles, worked more miracles than he had worked through himself. As to what is said, that the believer shall do them: this is said because it happens at his invocation, or because he is thought by men to do them himself. As to what is again said, that greater things: it must be said that greater not with respect to the deed, but with respect to the manner; because it is read in Acts chapter five that the sick were healed by the shadow of Peter. Likewise, it is said of the Apostles that by the presence of their garments the sick were healed and the dead were raised. Nevertheless, the servant is not on this account greater than the master, because the Apostles were not doing them; not for their own glory, but for the glory of Christ.

There is an inquiry whether he means unformed or formed faith. That he means unformed faith seems likely: Because it is said in First Corinthians chapter thirteen: If I should have faith so as to move mountains, but have not charity, etc.; therefore they are done through unformed faith without charity. Likewise, this seems to be the case, because many wicked men had worked miracles, as is said in Matthew chapter seven. But against this: because the sinner is unworthy of the bread he eats; therefore if one having unformed faith is in sin, he in no way deserves to be heard. I respond: It must be said that there is being heard by fittingness and by strict merit: one having unformed faith is frequently heard and deserves to be heard only by fittingness with respect to those things concerning which he has faith that the Lord will hear him.

If those having faith work miracles, and today few or none work miracles, therefore few or none have faith. In attestation of this, what is said in Matthew twenty-one is adduced: If you have faith and say to this mountain: Cast yourself into the sea: it shall be done. But who is there that could do this? I respond: It must be said according to Gregory and Augustine that there are two kinds of miraculous works: some sensible, some spiritual: sensible, such as raising the dead, and such things are necessary for establishing the faith of the simple; but spiritual are the raising from spiritual death through the Sacraments. The first have ceased, because the faith has been multiplied; the second always remain for our salvation. Whence it must be understood that the Lord was speaking to them either about spiritual marvels, or was speaking for the time of the primitive Church, in which the gentiles and the unlearned had to be instructed in the faith. Nevertheless they still occur even now, but the Lord has restrained His hand, because there is not such need.

If anyone should think to discourse hereon commensurately with the extent of the meaning of what is here submitted to us. the task would be broad and deep. But if we consider what is rather profitable for the hearers, we shall think it beseems us to grasp in general wise the things signified, and to curtail the length of our discourse. For so would the meaning be most easy to be received by most men. So then, wishing to show forth that He was Consubstantial with His own Father, and that He is a Very Image of Him; carried in the Father as in an Archetype, albeit having the Archetype in Himself, as being a Very Image both naturally and essentially, and not in virtue of any shaping which implies a process of moulding and fashioning; for the Divinity transcends shape, inasmuch as. it is incorporeal withal: I, He says, am in the Father and the Father is in Me. But to the end that we may not look for the identity of the resemblance and the exact conformity thereof in any other sort than as a conclusion from those prerogatives alone that attach to His nature; for it was possible therefrom to see that the similarity is essential and natural; He says: Or else, believe by reason of the works. For indeed He very rightly thought that of a surety if any man beheld Him radiant with the like mighty works to those of God the Father, He would accept Him for a really natural Image and Likeness of His essence; for nought save what is naturally of God would ever do equivalent deeds to those of God; nay, neither could the power to work wonders on any wise in equal measure with the Divine nature come to belong to any created thing. For utterly unapproachable and beyond reach to them that have been called into being out of nothing are the proper excellences of the Eternal. And in no wise was it likely that any would doubt that the Saviour's saying would be utterly irreproachable, at least in the eyes of the right-minded; yet, as God, He was not ignorant that even what was well said would be, to them that held opposite opinions, an occasion and a pretext for strange teaching. With intent then that no place for loquacity might be left herein for them that pervert such things as are right, and lest they should say it was not of His immanent might nor of His own power that the Son became a worker of wonders, but only inasmuch as He had within Him the Father doing the works: on this account, as He Himself said and insisted, the Lord (when need arose) courted them with words that might allure their minds: for He promises herein that He will be to them that believe on Him a Supplier of what things soever they will ask, and promises that He will supply to them not merely an equal power and authority but the same with increase: for greater things, He says, than I have done, shall he do. Seest thou then how He cuts short, and profitably so, the boldness of our opponents, and by His refutations of error reins in men (as it were) when they are rushing over precipices? For anyone will say to them: "O fools and blind, whereas ye suppose the Son to have been able to effect nothing of Himself, but rather to have been supplied by the Father with the power and authority for all those things that have been wondrously accomplished; how does He promise that He will grant to them that believe on Him to effect even greater things? How shall another, by borrowing the power from Him, effect what He has not done Himself? For notice that He has not said herein that the Father will supply power to them that believe; but, Whatsoever ye shall ask in My Name, I will do it. But He Who as God imparts to others the power to effect even those greater things, how could He have been Himself supplied with the power by another?" So that what they say is utter nonsense, and thoughtless trash, and inventions of a devilish perversity. But no man would contemplate the power of the Son as in any wise limited, nor as extending to one thing but insufficient to reach things still greater; nay, but as doing easily whatsoever it will, and bestowing on the worthy the power to glory in thrones, it may be of equal honour, or it may be even more highly exalted. And let none suppose us to say that any of those who have set store by their faith in Him will ever have such excess of power as to be able to fashion a heaven, or to make a sun and a moon, or the brilliant choir of the stars, or peradventure to create angels, or an earth, or such things as are therein. For the aim of His words is not directed towards these things, but is bent upon the things whereon it was reasonable that so it should be; and He overpasses not the measure of the splendour that beseems mankind, in glory to wit, and holiness. For surely it is for this cause, by way of restraining His words from ranging as it were whithersoever a man might desire, and of confining Himself to those wondrous works which He did while on earth after He became man, when He draws the contrast with the greatness of the still greater deeds, that He says: "He shall do the things which I have done, and greater things than these." For it was not because He was too weak to accomplish the greater things, that He held back His own power within the bounds of the things which He accomplished; but when He has done what was needful, and all perchance for which opportunity offered, He kindly gives us to understand by these words, that the reach of the incomprehensible greatness of His immanent power is not limited to those things. But to the end that, preserving the order of the thoughts presented to us, we may set the minds of our hearers on the contemplation of His utterance, [we will repeat that] He says: Verily, I say unto you, he that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto the Father.

Then, "What is this?" one of the hearers might say with some reason, "I mean the Son's going to the Father in order that they who believe on Him may be able to effect things even still greater than the deeds exhibited by Himself? Surely the saying introduces some hidden subject for contemplation." To learn what it is that He says, consider Him as perhaps meaning: ----"O ministers and genuine pupils of My words, so long as I abode with you on the earth, and had My conversation as a man, I did not exhibit the power of the Godhead undimmed before you: I both spake and acted as befitted the measure of My humiliation and the condition of a slave. But thereafter, when those things shall have been be-seemingly accomplished, then also will the mystery of the dispensation in the flesh be completed for Me. For almost immediately I shall suffer death and shall rise to life again. And I promise to then bestow on you the power to accomplish works still greater than My own miracles. And the time for this is even now at hand, and so is the glory of their accomplishment. For I am going to the Father, that is, to sit down with Him and to reign with Him as God of God in unveiled power and authority, [and in the fulness] of My own nature to give good things unto My friends. Whatsoever ye shall ask," He says, "in My Name, I will do it, when the time has been completed wherein it was necessary," He says, "that I should show Myself in the garb of humiliation. I have observed all that was requisite to the proper carrying out of the scheme of the Incarnation; and now henceforth I promise that unveiledly as God I will work the works of God, not thrusting out the Father from the glory so God-befitting, but with intent that He may be glorified in the Son." For if the Offspring is glorified, the Parent also shall assuredly be glorified in Him. For the Son, being ever in His nature God, would have been declared by many other signs; yet no less also is He disclosed by receiving the prayers of the saints, and granting them whatsoever they might ask and wish. How then should not the Father be glorified in Him? For like as He would have been grievously blamed, and naturally so, if the Offspring that came forth from Him had not been in His nature God; in like manner He will be exceeding glorious in that He has for the Fruit that came forth from His essence One Who is God and can skill so well to do all things and to enable others to do them.

But if it tends to the glory of the Father that the Son should be seen possessed of God-befitting prerogatives, what manner of punishment shall fasten upon the heretic, forasmuch as he dreads not to disparage Him with shameless blasphemies in divers manners? And I will further say another thing, in no small measure (as I deem) at issue with their crude ignorances. For if we pray to the Son and seek our petitions from Him, and He pledges His promise to grant them; how could it be that He is not by nature God, and begotten of One Who is in His nature God? For if they conceive Him not so to be, and say that He was created, how shall we any longer be distinguished from those who invoke the sun, or the heaven, or any other of the creatures? For if, exceeding mischievously, ashamed of the ungainliness of their own folly, they say that albeit a creature equally with the rest of the creatures yet He hath a certain incomparable supereminence over all; notwithstanding let them be assured that none the less will they outrage the glory of the Father, that is, the Son, so long as ever they say that He is one in the number of the things that have been made. For the issue is, not whether He is haply a great or a small creature, but whether He is a creature at all, and is not rather in His nature God; which indeed is the truth.

"That at the least the shadow of Peter passing by," etc. This had not occurred in the history of Christ; but see here what He had told them actually coming to pass, that "they which believe on Me, the works that I do shall they do also; and greater works than these shall they do."

Great faith, surpassing what had been shown in the case of Christ. How comes this? Because Christ declared: "And greater works than these shall he do, because I go unto My Father." And these things the people do, while the Apostles remain there, and are not moving about from place to place: also from other places they were all bringing their sick on beds and couches: and from all quarters accrued to them fresh tribute of wonder; from them that believed, from them that were healed, from him that was punished; from their boldness of speech towards those their adversaries, from the virtuous behavior of the believers: for certainly the effect produced was not owing to the miracles only.

(Hom. lxxiv. 2) Having said, Believe for the works' sake, our Lord goes on to declare that He can do much greater than these, and what is more wonderful, give others the power of working them. Verily, verily, I say unto you, He that believeth on Me, the works that I do, shall he do also; and greater works than these shall he do.

(Hom. lxxiv. 2) i. e. I shall not perish, but shall remain in My proper dignity, in heaven. Or He means: It is your part henceforth to work miracles, since I am going.

This refers to the other miracles that the apostles did, such as healing a man through their shadow falling on him. But this incident did not reveal the fullness of this saying, but rather it was fulfilled in the fact that, when he used the power of the Godhead for an act of kindness, the disciples on the one hand worked through the power given to them for the service of those who believe and the punishment of the extremely wicked, and on the other hand they exceeded the power of their teacher, even though he was mightier in his ability to punish the godless, since he chose to restrain and control his power to punish in the meantime until the right moment of judgment.

We said above that the words "I am going to the Father" refer to [his union with the Father after his passion]. After … this union, he will have the power to give everything to those who ask him, because by asking they ask for the greatness dwelling in him. He can give because of his [union with the Father], and the Father then is completely recognized in the Son to be excellent and admirable.

Christ, showing that He can perform not only these works, but also others far greater than these, speaks of this with extraordinary power. For He does not say "I can perform works even greater than these," but — what is far more astonishing — "I can also give others the authority to perform works greater than these."

Do you see how great is the power of the Only-Begotten? He gives others also the power to do works greater than those which He Himself did. "Because I go to My Father," that is, now you yourselves will work miracles, for I am already departing.

After clarifying what he had said by appealing to the works he did by himself, our Lord now clarifies these things by the works he would do through the disciples. First, he mentions the works of the disciples; secondly, he mentions how they would do them, Whatever you ask the Father in my name, I will do it. As to the first, he first mentions the works of the disciples; secondly, he states the reason for what he said, because I go to the Father.

He says, Truly, truly, I say to you, and so forth. He is saying in effect: The works that I do are so great that they are a sufficient sign of my divinity; but if these are not enough for you, then look at the works I will do through others. For the strongest sign of great power is when a person does extraordinary things not only by himself but also through others. So he says, he who believes in me will also do the works that I do. These words not only show the power of the divinity in Christ, but also the power of faith, and the union of Christ with those who believe. For just as the Son acts because the Father dwells in him by a unity of nature, so also those who believe act because Christ dwells in them by faith: "that Christ may dwell in your hearts through faith" (Eph 3:17). Now the works which Christ accomplished and the disciples do by the power of Christ are the miracles: "And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues; they will pick up serpents" (Mk 16:17).

What is remarkable is that he adds, and greater works than these will he do. We could say that in a certain sense our Lord does more things and greater things through his apostles than by himself. Among the miracles of Christ the greatest was when a sick person was healed by touching the fringe of his garment (Mt 9:20). But the sick were healed by the shadow of Peter, as we read in Acts (5:15). And it is greater to heal by one's shadow than by the fringe of one's garment. In another way, we could say that Christ did more by the words of his disciples than by his own. As Augustine says, our Lord is speaking here of works accomplished by words, when the fruit of these words was faith. We see in Matthew that a young man was not persuaded by Christ to sell his possessions and follow him, for when Christ said to the youth, "Go, sell what you possess and give to the poor," we read that "he went away sorrowful" (Mt 19:21). Yet we read that at the preaching of Peter and the other apostles, people sold their possessions and all that they owned and brought the money and laid it at the feet of the apostles (Acts 4:34).

Someone might find fault with this because our Lord did not say that the apostles would do greater things, but he who believes in me. Should we say, then, that those who do not do greater things than Christ are not to be counted among those who believe in Christ? Of course not! That would be too harsh.

We should say, rather, that Christ works in two ways. In one way, he works without us, as in creating the heavens and the earth, raising the dead to life, and things like that. In the other way, he works in us but not without us: the result of this is faith, by which the impious are brought to life. Our Lord is speaking here of what is found in all believers: this is the result which Christ produces in us, but not without us. The reason for this is that whoever believes is producing the same result since what is produced in me by God is also produced in me by myself, that is, by my free choice. Thus the Apostle says: "it was not I," that is, I alone, "but the grace of God which is with me" (1 Cor 15:10). Christ is speaking of this result or work when he says that believers will also do the works that I do; and greater works than these will he do, for it is a greater thing to justify the impious than to create the heavens and the earth. For the justification of the impious, considered in itself, continues forever: "Righteousness is immortal" (Wis 1:15). But the heavens and the earth will pass away, as Luke (21:33) says. Further, effects which are physical are directed to what is spiritual. Now the heavens and the earth are physical effects, but the justification of the impious is a spiritual effect.

This gives rise to a question. The creation of the holy angels is included in the creation of the heavens and the earth. Is it then a greater work to cooperate with Christ in one's own justification than to create an angel? Augustine does not settle this, but he does say: "Let him who can judge whether it is greater to create the just angels than to justify impious men. Certainly, if each shows an equal power, the second shows greater mercy." But if we carefully consider what works our Lord is talking about here, we are not setting the creation of the angels above the justification of the impious. When our Lord said, and greater works than these will he do, we need not understand this to mean all the works of Christ, but perhaps only those which he was then doing. But then he was working by the word of faith, and it is not as great to preach words of righteousness which he did without us, as to justify sinners, which he does in us in such a way that we also do it.

Now he gives the reason why he said they will do greater things, which is because I go to the Father. This can be understood in three ways. First, according to Chrysostom: I will work as long as I am in the world, but when I leave, you will take my place. And so, the things that I am doing you will do, and even greater things, because I go to the Father, and after that I will do nothing by myself, that is, by preaching. The second interpretation is this: The Jews think that if I am killed faith in me will be eradicated. This is not true. Indeed, it will be approved even more, and you will do greater things because I go to the Father, that is, I will not perish, but continue in my own dignity in heaven: "Now is the Son of man glorified, and in him God is glorified" (13:31). A third interpretation: You will do greater things because I go to the Father. He is saying in effect: Since I will be glorified more, it is appropriate that I do greater things, and also give you the power to do greater things. Thus, before Jesus was glorified, the Spirit was not given to the disciples in that fullness with which it was given after: "As yet the Spirit had not been given, because Jesus was not yet glorified" (7:39).

But if we think it impious to believe that the Father has handed over all judgment to the Son in such a way that he does not have it himself—for he has it and cannot lose what the divine majesty has by its very nature—we ought to consider it equally impious to suppose that the Son cannot give what either men and women can merit or any creature can receive, especially as he himself has said, "I go to my Father, and whatever you shall ask of him in my name, that will I do." For if the Son cannot give what the Father can give, the Truth has lied and cannot do what the Father has been asked for in his name. He therefore did not say, "For whom it has been prepared by my Father," in order that requests should be made only of the Father. For all things that are asked of the Father, [the Son] has declared that he [himself] will give. And finally, he did not say, "Whatever you shall ask of me, that will I do" but "Whatever you shall ask of him in my name, that will I do."

The Lord, by His promise, gave those whose hopes were resting on Himself a special ground of confidence, when He said, "For I go to the Father; and whatsoever ye shall ask in my name, I will do it." His proceeding, therefore, to the Father, was not with any view of abandoning the needy, but of hearing and answering their petitions. But what is to be made of the words, "Whatsoever ye shall ask," when we behold His faithful ones so often asking and not receiving? Is it, shall we say, for no other reason but that they ask amiss? For the Apostle James made this a ground of reproach when he said, "Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts." What one, therefore, wishes to receive, in order to turn to an improper use, God in His mercy rather refuses to bestow. Nay, more, if a man asks what would, if answered, only tend to his injury, there is surely greater cause to fear, lest what God could not withhold with kindness, He should give in His anger. Do we not see how the Israelites got to their own hurt what their guilty lusting craved? For while it was raining manna on them from heaven, they desired to have flesh to eat. They disdained what they had, and shamelessly sought what they had not: as if it were not better for them to have asked not to have their unbecoming desires gratified with the food that was wanting, but to have their own dislike removed, and be made themselves to receive aright the food that was provided. For when evil becomes our delight, and what is good the reverse, we ought to be entreating God rather to win us back to the love of the good, than to grant us the evil. Not that it is wrong to eat flesh, for the apostle, speaking of this very thing, says, "Every creature of God is good, and nothing to be refused which is received with thanksgiving;" but because, as he also says, "It is evil for that man who eateth with offense;" and if so, with offense to man, how much more so if to God, to whom it was no light offense, on the part of the Israelites, to reject what wisdom was supplying, and ask for that which lust was craving: although they would not actually make the request, but murmured because it was wanting. But to let us know that the wrong lies not with any creature of God, but with obstinate disobedience and inordinate desire, it was not in swine's flesh that the first man found death, but in an apple; and it was not for a fowl, but for a dish of pottage, that Esau lost his birthright.

How, then, are we to understand "Whatsoever ye shall ask, I will do it," if there are some things which the faithful ask, and which God, even purposely on their behalf, leaves undone? Or ought we to suppose that the words were addressed only to the apostles? Surely not. For what He has got the length of now saying is in the very line of what He had said before: "He that believeth in me, the works that I do shall he do also; and greater works than these shall he do;" which was the subject of our previous discourse. And that no one might attribute such power to himself, but rather to make it manifest that even these greater works were done by Himself, He proceeded to say, "For I go to the Father; and whatsoever ye shall ask in my name, I will do it." Was it the apostles only that believed on Him? When, therefore, He said, "He that believeth on me," He spake to those, among whom we also by His grace are included, who by no means receive everything that we ask. And if we turn our thoughts even to the most blessed apostles, we find that he who labored more than they all, yet not he, but the grace of God that was with him, besought the Lord thrice that the messenger of Satan might depart from him, and received not what he had asked. What shall we say, beloved? Are we to suppose that the promise here made, "Whatsoever ye shall ask in my name, I will do it," was not fulfilled by Him even to the apostles? And to whom, then, will ever His promise be fulfilled, if therein He has deceived His own apostles?

Wake up, then, believer, and give careful heed to what is stated here, "in my name:" for in these words He does not say, "whatsoever ye shall ask" in any way; but, "in my name." How, then, is He called, who promised so great a blessing? Christ Jesus, of course: Christ means King, and Jesus means Saviour! for certainly it is not any one who is a king that will save us, but only the Saviour-King; and therefore, whatsoever we ask for that is adverse to the interests of salvation, we do not ask in the name of the Saviour. And yet He is the Saviour, not only when He does what we ask, but also when He refuses to do so; since by not doing what He sees to be contrary to our salvation, He manifests Himself the more fully as our Saviour. For the physician knows which of his patient's requests will be favorable, and which will be adverse, to his safety; and therefore yields not to his wishes when asking what is prejudicial, that he may effect his recovery. Accordingly, when we wish Him to do whatsoever we ask, let it not be in any way, but in His name, that is, in the name of the Saviour, that we present our petition. Let us not, then, ask aught that is contrary to our own salvation; for if He do that, He does it not as the Saviour, which is the name He bears to His faithful disciples. For He who condescends to be the Saviour of the faithful, is also a Judge to condemn the ungodly. Whatsoever, therefore, any one that believeth on Him shall ask in that name which He bears to those who believe on Him, He will do it; for He will do it as the Saviour. But if one that believeth on Him asketh something through ignorance that is injurious to his salvation, he asketh it not in the name of the Saviour; for His Saviour He will no longer be if He do aught to impede his salvation. And hence, in such a case, in not doing what He is entreated to do, His way is kept the clearer for doing what His name imports. And on that account, not only as the Saviour, but also as the good Master, He taught us, in the very prayer He gave us, what we should ask, in order that, whatsoever we shall ask, He may do it; and that we, too, might thereby understand that we cannot be asking in the Master's name anything that is inconsistent with the rule of His own instructions.

(Tract. lxxii. 2) Whatsoever ye shall ask. Then why do we often see believers asking, and not receiving? Perhaps it is that they ask amiss. When a man would make a bad use of what he asks for, God in His mercy does not grant him it. Still if God even in kindness often refuses the requests of believers, how are we to understand, Whatsoever ye shall ask in My name, I will do? Was this said to the Apostles only? No. He says above, He that believeth on Me, the works that I do shall he do also. And if we go to the lives of the Apostles themselves, we shall find that he who laboured more than they all, prayed that the messenger of Satan might depart from him, but was not granted his request. But attend: does not our Lord lay down a certain condition? In My name, which is Christ Jesus. Christ signifies King, Jesus, Saviour. Therefore whatever we ask for that would hinder our salvation, we do not ask in our Saviour's name: and yet He is our Saviour, not only when He does what we ask, but also when He does not. When He sees us ask any thing to the disadvantage of our salvation, He shows Himself our Saviour by not doing it. The physician knows whether what the sick man asks for is to the advantage or disadvantage of his health; and does not allow what would be to his hurt, though the sick man himself desires it; but looks to his final cure. And some things we may even ask in His name, and He will not grant them us at the time, though He will some time. What we ask for is deferred, not denied.

Whatever you shall ask the Father in my name, this I will do. Therefore he says that we ought to ask the Father in the name of the Son, so that namely the Father may be glorified in the Son, because the Son does not seek his own glory, but the Father's: therefore it was said above in the seventh chapter: "He who seeks the glory of him who sent him, he is truthful." And for greater certainty, because a promise is made firmer by a double affirmation, therefore he adds:

(Hom. lxxiv. 2) In My name, He says. Thus the Apostles; In the name of Jesus of Nazareth, arise and walk. (Acts 3:6) All the miracles that they did, He did: the hand of the Lord was with them.

(Hom. lxxiv. 2) For when the great power of the Son is manifested, He that begat Him is glorified. He introduces this last, to confirm the truth of what He has said.

Explaining to us how one who believes in Him can perform great and wondrous deeds, He says: "If you ask anything in My name." Here He shows us the manner of working miracles: anyone can work miracles through petition and prayer and the invocation of His name. So too the apostles said to the lame man: "In the name of Jesus Christ, rise up and walk" (Acts 3:6). Therefore He did not say "whatever you ask, I will entreat the Father, and He will do it," but rather "I will do it," showing His own authority.

For when a son is shown to possess great power, then glory also comes to the one who begot such a son. See, then, how glory flows to the Father. Miracles were performed in the name of our Lord Jesus Christ; because of the miracles, people believed the preaching of the apostles; and finally, advancing to the knowledge of God, they came to know the Father, and thus He was glorified in the Son.

This is an explanation of the doctrine of miracles. It is by prayer, and invocation of His name, that a man is able to work miracles.

Observe the order (akolouthian) in which the glorifying of the Father comes. In the name of Jesus miracles were done, by which men were made to believe the Apostles' preaching. This brought them to the knowledge of the Father, and thus the Father was glorified in the Son.

Now he mentions how these things will be done: first, the way, whatever you ask; secondly, why they will be done, that the Father may be glorified.

As to the first, since our Lord said, "and greater works than these will he do," in order that the greatness of the worker might be known from the greatness of the works, some might suppose that one who believes in the Son of God would be greater than the Son. Our Lord excludes this by the way the works are done. For the Son does these works by his own authority, while one who believes in him does it by asking. So he says, Whatever you ask the Father in my name, I will do it.

This eliminates the equality between believers and Christ in three ways. First, because as was said, believers do these works by asking: so he says, Whatever you ask. "Every one who asks receives" (Mt 7:8). Secondly, because believers work by reason of the Son; so he says, in my name, that is, by reason of my name: "There is no other name under heaven given among men by which we must be saved" (Acts 4:12). For this name is above every name: "Not to us, O Lord, not to us, but to thy name give glory" (Ps 115:1). Thirdly, because the Son himself does all these works in them and through them: thus he says, I will do it. Note that the Father is asked and the Son does the work, the reason being that the works of the Father and the Son are inseparable: "Whatever he does, that the Son does likewise" (5:19). For the Father does all things through the Son: "All things were made through him" (1:3).

How could he say, Whatever you ask I will do it, since we see that his faithful ask and do not receive? According to Augustine, we should consider here that he first says, in my name, and then adds, I will do it. The name of Christ is the name of salvation: "You shall call his name Jesus, for he will save his people from their sins" (Mt 1:21). Therefore, one who asks for something pertaining to salvation asks in the name of Christ. It does happen that someone asks for something which does not pertain to salvation. This happens for two reasons. First, because one has a corrupt affection: as when one asks for something to which he is attracted, but which if he did have, would be an obstacle to his salvation. One who asks this way is not heard because he asks wrongly: "You ask and do not receive, because you ask wrongly" (Jas 4:3). For when someone, because of his corrupt affection, would badly use what he wants to receive, he does not receive it because of our Lord's compassion. The reason being that our Lord does not just look at one's desire, but rather the helpfulness of what is desired. For the good Lord often denies what we ask in order to give us what we should prefer.

The second reason we may ask for something which does not pertain to our salvation is our ignorance. We sometimes ask for what we think is helpful, but really is not. But God takes care of us, and does not do what we ask. Thus Paul, who labored more than all others, asked our Lord three times to take away a thorn in his flesh, but he did not receive what he asked because it was not useful for him (2 Cor 12:8). "We do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words" (Rom 8:26). "You do not know what you are asking" (Mt 20:22). Thus it is clear that when we truly ask in his name, in the name of Jesus Christ, he will do it.

He says, I will do it, using the future tense, not the present tense, because he sometimes postpones doing what we ask so that our desire for it will increase and so that he can grant it at the right time: "Rain will fall on you when it should fall" (Lev 26:4); "In a day of salvation I have helped you" (Is 49:8). Again, it sometimes happens that we pray for people and are perhaps not heard, and this is because they put obstacles in the way. "Do not pray for this people... for I do not hear you" (Jer 7:16); "Though Moses and Samuel stood before me, yet my heart would not turn toward this people" (Jer 15:1).

There are some things, indeed, which, although really asked in His name, that is, in harmony with His character as both Saviour and Master, He doeth not at the time we ask them, and yet He faileth not to do them. For when we pray that the kingdom of God may come, it does not imply that He is not doing what we ask, because we do not begin at once to reign with Him in the everlasting kingdom: for what we ask is delayed, but not denied. Nevertheless, let us not fail in praying, for in so doing we are as those that sow the seed; and in due season we shall reap. And even when we are asking aright, let us ask Him at the same time not to do what we ask amiss; for there is reference to this also in the Lord's Prayer, when we say, "Lead us not into temptation." For surely the temptation is no slight one if thine own request be hostile to thy cause. But we must not listen with indifference to the statement that the Lord (to prevent any from thinking that what He promised to do to those that asked, He would do without the Father, after saying, "Whatsoever ye shall ask in my name, I will do it") immediately added, "That the Father may be glorified in the Son: if ye shall ask anything in my name, I will do it." In no respect, therefore, does the Son act without the Father, since He so acts for the very purpose that in Him the Father may be glorified. The Father, therefore, acts in the Son, that the Son may be glorified in the Father: and the Son acts in the Father, that the Father may be glorified in the Son; for the Father and the Son are one.

He adds, that the Father may be glorified in the Son. The Son does not do any thing without the Father, inasmuch as He does it in order that the Father may be glorified in Him.

If you ask anything in my name, this I will do: and he does not repeat the name of the Father, to show that even if they ask from him himself, they obtain it, since he is equal to the Father; 1 John 3: "If our heart does not condemn us, we have confidence before God; and whatever we ask, we shall receive from him."

Undisguisedly now He says that, being Very God, He will accept exceeding readily the prayers of His own people, and will supply right gladly what things soever they desire to receive, meaning of course spiritual gifts and such as are worthy of the heavenly munificence. And not as the minister of another's benevolence, nor yet as subserving another's kindness, does He say such things; but as, with the Father, having all things in His power; and as Himself being the One through Whom are all things, both from us to God-ward, and to us-ward from Him. For this cause Paul also prays on behalf of the worthy for such supplies of benefits as are by him ever mentioned in conjunction, in the following words: Grace to you and peace from God our Father and the Lord Jesus Christ; and surely no man in his senses will ever in the face of this suppose that the Father by Himself separately grants a grace, and again the Son by Himself separately and as it were in turn does so; but the grace is one and the same, albeit it is spoken of as coming through Both. Notwithstanding, it is by the Father through the Son that all good things are wrought for the worthy, and the distribution of the Divine gifts is made; through the Son, I say, not as accepted in the rank of a servant, as we have already explained, but as conceived to be Co-Giver and Co-Supplier, and moreover as being so of a truth. For the nature of the Godhead is one, and also is believed so to be. For although it is extended to Father and Son and to the Holy Spirit, yet it has no absolute and entire severance; I mean, into each of the Persons indicated. For we shall be orthodox in believing that the Son is naturally both of the Father and in the Father, and that the own Spirit of the Father and of the Son, that is, the Holy Spirit, is both of and in the Father. So then, forasmuch as the Godhead of Their nature both is and is conceived of as One, Their gifts will be supplied to the worthy through the Son from the Father in the Spirit, and our offerings will be carried to God manifestly through the mediation of the Son: for no one cometh unto the Father but through Him, as to be sure He also Himself fully confesses. So then the Son both has become and is the Door and the Way as well of our friendship as of our progress towards God the Father, and the Co-Giver as well as Distributer of His bounty, forasmuch as it proceeds from a single and common munificence. For one is the nature of the Godhead in the person and substance both of the Father and of the Son and of the Holy Ghost. And forasmuch as it was unwonted in a way with them of old time, and as yet foreign to their practice, to approach the Father through the Son, He teaches this also for our profit, and laying first in His own disciples a foundation as it were of the structure, He implants in them both faith in this and knowledge, and despatches to ourselves instruction both how we are to pray and wherein lies our hope. For He promises that He will Himself give us what we ask in prayer; a proof of the Godhead in His nature, and of the royal authority inherent in Him; adding this to the other proofs thereof.

Let those who suffer from Arianism say: "How is it that He performed miracles through the apostles, yet did not do His own works Himself, but with the cooperation of the Father? How is it that He gave power to others, yet did not have it Himself? Why did He say one and the same thing twice? For having said 'if you ask anything in My name, I will do it,' then adding 'that the Father may be glorified in the Son,' He again says a second time 'if you ask anything in My name, I will do it.'"

He says this twice in order to confirm His word and to show that He acts by Himself and has no need of any outside power. Yet He says this to the disciples for their consolation and as confirmation that after death He will not perish, will not be destroyed, but will again remain in His dignity and will be in heaven. "For I," He says, "am going to the Father; I will not be destroyed, but am departing to where life is most blessed. Although I will die, I will in no way appear powerless; on the contrary, I will also clothe others with the power to do greater works. And whatever you desire, I will give you. Therefore, do not lose heart because My death is such as I have indicated to you."

Then when he says, that the Father may be glorified in the Son, he gives the reason. Augustine punctuates this passage in the following way. "Whatever you ask the Father in my name, I will do it." Then a new sentence begins: "That the Father may be glorified in the Son, if you ask me anything in my name, I will do it." This is like saying: I will do what you ask in my name so that the Father may be glorified in the Son, and everything that the Son does is directed to the glory of the Father: "I do not seek my own glory" (8:50). We also should direct all our works to the glory of God: "Do all to the glory of God" (1 Cor 10:31).

We have heard, brethren, while the Gospel was read, the Lord saying: "If ye love me, keep my commandments: and I will ask the Father, and He shall give you another Comforter [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 shall know Him; for He shall dwell with you, and shall be in you." There are many points which might form the subject of inquiry in these few words of the Lord; but it were too much for us either to search into all that is here for the searching, or to find out all that we here search for. Nevertheless, as far as the Lord is pleased to grant us the power, and in proportion to our capacity and yours, attend to what we ought to say and you to hear, and receive, beloved, what we on our part are able to give, and apply to Him for that wherein we fail. It is the Spirit, the Comforter, that Christ has promised to His apostles; but let us notice the way in which He gave the promise. "If ye love me," He says, "keep my commandments: and I will ask the Father, and He shall give you another Comforter, that He may abide with you for ever: [even] the Spirit of truth." We have here, at all events, the Holy Spirit in the Trinity, whom the catholic faith acknowledges to be consubstantial and co-eternal with Father and Son: He it is of whom the apostle says, "The love of God is shed abroad in our hearts by the Holy Spirit, who is given unto us." How, then, doth the Lord say, "If ye love me, keep my commandments: and I will ask the Father, and He shall give you another Comforter;" when He saith so of the Holy Spirit, without [having] whom we can neither love God nor keep His commandments? How can we love so as to receive Him, without whom we cannot love at all? or how shall we keep the commandments so as to receive Him, without whom we have no power to keep them? Or can it be that the love wherewith we love Christ has a prior place within us, so that, by thus loving Christ and keeping His commandments, we become worthy of receiving the Holy Spirit, in order that the love, not of Christ, which had already preceded, but of God the Father, may be shed abroad in our hearts by the Holy Spirit, who is given unto us? Such a thought is altogether wrong. For he who believes that he loveth the Son, and loveth not the Father, certainly loveth not the Son, but some figment of his own imagination. And besides, this is the apostolic declaration, "No one saith, Lord Jesus, but in the Holy Spirit: and who is it that calleth Him Lord Jesus but he that loveth Him, if he so call Him in the way the apostle intended to be understood? For many call Him so with their lips, but deny Him in their hearts and works; just as He saith of such, "For they profess that they know God, but in works they deny Him." If it is by works He is denied, it is doubtless also by works that His name is truly invoked. "No one," therefore, "saith, Lord Jesus," in mind, in word, in deed, with the heart, the lips, the labor of the hands,-no one saith, Lord Jesus, but in the Holy Spirit; and no one calls Him so but he that loveth. And accordingly the apostles were already calling Him Lord Jesus: and if they called Him so, in no way that implied a feigned utterance, with the mouth confessing, in heart and works denying Him; if they called Him so in all truthfulness of soul, there can be no doubt they loved. And how, then, did they love, but in the Holy Spirit? And yet they are commanded to love Him and keep His commandments, previous and in order to their receiving the Holy Spirit: and yet, without having that Spirit, they certainly could not love Him and keep His commandments.

We are therefore to understand that he who loves has already the Holy Spirit, and by what he has becomes worthy of a fuller possession, that by having the more he may love the more. Already, therefore, had the disciples that Holy Spirit whom the Lord promised, for without Him they could not call Him Lord; but they had Him not as yet in the way promised by the Lord. Accordingly they both had, and had Him not, inasmuch as they had Him not as yet to the same extent as He was afterwards to be possessed. They had Him, therefore, in a more limited sense: He was yet to be given them in an ampler measure. They had Him in a hidden way, they were yet to receive Him in a way that was manifest; for this present possession had also a bearing on that fuller gift of the Holy Spirit, that they might come to a conscious knowledge of what they had. It is in speaking of this gift that the apostle says: "Now we have received, not the spirit of this world, but the spirit which is of God, that we may know the things that are freely given to us of God." For that same manifest bestowal of the Holy Spirit the Lord made, not once, but on two separate occasions. For close on the back of His resurrection from the dead He breathed on them and said, "Receive ye the Holy Spirit." And because He then gave [the Spirit], did He on that account fail in afterwards sending Him according to His promise? Or was it not the very same Spirit who was both then breathed upon them by Himself, and afterwards sent by Him from heaven? And so, why that same giving on His part which took place publicly, also took place twice, is another question: for it may be that this twofold bestowal of His in a public way took place because of the two Commandments of love, that is, to our neighbor and to God, in order that love might be impressively intimated as pertaining to the Holy Spirit. And if any other reason is to be sought for, we cannot at present allow our discourse to be improperly prolonged by such an inquiry: provided, however, it be admitted that, without the Holy Spirit, we can neither love Christ nor keep His commandments; while the less experience we have of His presence, the less also can we do so; and the fuller our experience, so much the greater our ability. Accordingly, the promise is no vain one, either to him who has not [the Holy Spirit], or to him who has. For it is made to him who has not, in order that he may have; and to him who has, that he may have more abundantly. For were it not that He was possessed by some in smaller measure than by others, St. Elisha would not have said to St. Elijah, "Let the spirit that is in thee be in a twofold measure in me."

But when John the Baptist said, "For God giveth not the Spirit by measure," he was speaking exclusively of the Son of God, who received not the Spirit by measure; for in Him dwelleth all the fullness of the Godhead. And no more is it independently of the grace of the Holy Spirit that the Mediator between God and men is the man Christ Jesus: for with His own lips He tells us that the prophetical utterance had been fulfilled in Himself: "The Spirit of the Lord is upon me; because He hath anointed me, and hath sent me to preach the gospel to the poor." For His being the Only-begotten, the equal of the Father, is not of grace, but of nature; but the assumption of human nature into the personal unity of the Only-begotten is not of nature, but of grace, as the Gospel acknowledges itself when it says, "And the child grew, and waxed strong, being filled with wisdom, and the grace of God was in Him." But to others He is given by measure,-a measure ever enlarging until each has received his full complement up to the limits of his own perfection. As we are also reminded by the apostle, "Not to think of ourselves more highly than we ought to think, but to think soberly; according as God hath dealt to every man the measure of faith." Nor is it the Spirit Himself that is divided, but the gifts bestowed by the Spirit: for there are diversities of gifts, but the same Spirit.

(Tract. lxxiv. 4) Wherein He shows too that He Himself is the Comforter. Paraclete means advocate, and is applied to Christ: We have an Advocate with the Father, Jesus Christ the righteous. (1 John 2:1)

(contra Serm. Arrian. c. xix.) Yet to show that His works are inseparable from His Father's, He says below, When I shall go, I will send Him unto you.

(Tract. lxxiv. 1) This is the Holy Ghost in the Trinity, Whom the Catholic faith professes to be consubstantial and coeternal with the Father and the Son.

(Tract. lxxiv. 4) Thus the world, i. e. the lovers of the world, cannot, He says, receive the Holy Spirit: that is to say, unrighteousness cannot be righteous. The world, i. e. the lovers of the world, cannot receive Him, because it seeth Him not. The love of the world hath not invisible eyes wherewith to see that, which can only be seen invisibly. It follows: But ye know Him, for He dwelleth (manebit) with you. And that they might not think this meant a visible dwelling, in the sense in which we use the phrase with respect to a guest, He adds, And shall be in you.

(Tract. lxxiv. 5) To be in a place is prior to dwelling. Be in you, is the explanation of dwell with you: i. e. shows that the latter means not that He is seen, but that He is known, He must be in us, that the knowledge of Him may be in us. We see the Holy Ghost then in us, in our consciences.

(contr. Serm. Arrian. c. xix.) Comforter, the title of the Holy Spirit, the third Person in the Trinity, the Apostle applies to God: God that comforteth those that are cast down, comforted us. (2 Cor. 7:6) The Holy Spirit therefore Who comforts those that are cast down, is God. Or if they will have this said by the Apostle of the Father or the Son, let them not any longer separate the Holy Spirit from the Father and the Son, in His peculiar office of comforting.

(Tract. lxxiv. c. 1) But when the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us, (Rom. 5:6) how shall we love and keep the commandments of Christ, so as to receive the Spirit, when we are not able to love or to keep them, unless we have received the Spirit? Does love in us go first, i. e. do we so love Christ and keep His commandments as to deserve to receive the Holy Spirit, and to have the love of God the Father shed abroad in our hearts? This is a perverse opinion. For he who does not love the Father, does not love the Son, however he may think he does. (c. 2). It remains for us to understand, that he who loves has the Holy Spirit, and by having Him, attains to having more of Him, and by having more of Him, to loving more. The disciples had already the Spirit which our Lord promised; but they were to be given more of Him: they had Him secretly, they were to receive Him openly. The promise is made both to him who has the Spirit, and to him who has Him not; to the former, that he shall have Him; to the latter, that He shall have more of Him.

But that this rather pertains to actual charity seems to appear most especially from this: that when the Lord had said, "Love your enemies," he at once adds concerning works: "Do good to those who hate you" (Lk 6:27). Likewise Scripture: "If your enemy is hungry, feed him; if he thirsts, give him drink" (Rom 12:20). And here you have what concerns act, not affection. But hear likewise the Lord commanding also concerning love of himself: "If you love me," he says, "keep my words" (Jn 14:15). And here too we are sent to works by the enjoined observance of commandments. But he would have warned about works superfluously, if love had already been in the affection.

The usefulness of observance ought to move us to observe the commandments of God. For in keeping the commandments of God there is manifold usefulness, which is reduced to three benefits. The first benefit is the obtaining of divine gifts; the second is the revelation of the Sacred Scriptures; the third is the attainment of heavenly rewards. The first benefit in keeping the commandments of God is the obtaining of divine gifts: whence in John: "If you love me, keep my commandments, and I will ask my Father, and He will give you another Paraclete."

If you love me, etc. Above the Lord exhorted to faith; in this second part, because "faith without works is dead," He exhorts to the observance of the commandments; and He does this indeed in this order. First He exhorts by promising aid; second, by promising consolation; third, reward; fourth, He expresses what the merit of these things is. First, therefore, He exhorts to the observance of the commandments: and because it happens that the commandments are kept out of fear, as in the Law, and this He does not seek; it also happens that they are kept out of love, and this He seeks: therefore He says: If you love me, keep my commandments, namely out of love for me; 2 John: "This is charity, that we walk according to His commandments." To such He promises aid.

From which an example is given us to avoid the way of the old man, to stand in the footsteps of a conquering Christ, that we may not again be incautiously turned back into the nets of death, but, foreseeing our danger, may possess the immortality that we have received. But how can we possess immortality, unless we keep those commands of Christ whereby death is driven out and overcome, when He Himself warns us, and says, "If thou wilt enter into life, keep the commandments? " And again: "If ye do the things that I command you, henceforth I call you not servants, but friends." Finally, these persons He calls strong and stedfast; these He declares to be founded in robust security upon the rock, established with immoveable and unshaken firmness, in opposition to all the tempests and hurricanes of the world. "Whosoever," says He, "heareth my words, and doeth them, I will liken him unto a wise man, that built his house upon a rock: the rain descended, the floods came, the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock." We ought therefore to stand fast on His words, to learn and do whatever He both taught and did. But how can a man say that he believes in Christ, who does not do what Christ commanded him to do? Or whence shall he attain to the reward of faith, who will not keep the faith of the commandment? He must of necessity waver and wander, and, caught away by a spirit of error, like dust which is shaken by the wind, be blown about; and he will make no advance in his walk towards salvation, because he does not keep the truth of the way of salvation.

Having ordained that when men pray they must ask in His Name and promising that He will Himself supply to them that ask whatsoever they desire to receive, He takes great thought not to seem to speak falsehood, having in view the unholy slanders of such as are wont to be captious. For a man can see, and best out of the Sacred Writings themselves, that some approach and ask earnestly in His Name, and notwithstanding in no wise receive; because God is not ignorant of what is fitting for each and profitable for the askers. Therefore to the end that our Lord Jesus the Christ might clearly exhibit who they are in reference to whom the word has been spoken and stands good, and to whom is due the grace of the promise; He straightway introduced the mention of the persons who love Him, in whose case the promise will assuredly be fulfilled, and conjoins with His saying the exactly-defined keeper of the law, showing that unto such and not unto others shall the promise of kindness and the bestowal of the spiritual blessings hold good and come to pass. For that oftentimes the bounteous hand of God is shortened in hesitation, cutting off from them that will not ask aright the consummation of their hopes, thou wilt easily understand, from what the disciple of Christ is at pains to write on this wise: Ye ask, and receive not, because ye ask amiss, when ye will spend it in your pleasures. Wherefore also again he says, about them that are wont to be double-minded: For let not that man think that he shall receive anything of the Lord; for [he is] a double-minded man, unstable in all his ways. For to them that ask for the grace that is from above, not for establishing of virtue, but for enjoyment of carnal pleasure and worldly lusts, God well-nigh shuts fast His ear, and in no wise grants them anything; for what things soever He forbids and wholly casts out by reason of the abomination that is in them, how could He grant them to any? And the spring of all sweetness, how could it give forth a bitter stream? But that unto the lovers of spiritual gifts with rich and readiest hand He distributes blessings, thou shalt easily perceive, when thou hearest Him saying unto them by the mouth of Isaiah the prophet: While thou art yet speaking, 1 will say, What is it? and by the voice of the Psalmist: The eyes of the Lord are upon the righteous, and His ears are open unto their prayer.

So having determined and expressly declared that the enjoyment of the heavenly blessings, supplied, that is, through Him by the Father, is both due to them that love Him, and in very truth shall be theirs; He straightway goes on to describe the power of love, and instructs us excellently and irreproachably, for our profit, with intent that we should devote ourselves to the pursuit thereof. For albeit a man say that he loves God, he will not therefore straightway win the credit of truly loving, forasmuch as the power of virtue stands not in bare speech, nor is the beauty of piety towards God fashioned in naked words; but rather it is really distinguished by means of good deeds effected and an obedient temper; and the keeping of the Divine precepts best gives living expression to love towards the Divinity, and presents the picture of a virtue wholly living and true; not sketched out in mere sounds that flow from the tongue, as we have said, but gleaming as it were and altogether radiant with brilliant colours, to wit, the portraits of good works. And indeed our Lord Jesus the Christ shows us this plainly, when He says: Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of My Father, Which is in heaven. For the proof of faith lies not in barren words or professions, but in the qualities of acts, and indeed the Holy Scripture says that it is dead when the works do not follow therewith. For the knowledge that God is One, it says, we shall find, not only in human minds, but in the unclean devils themselves; who also shudder, even involuntarily, at the power of Him that made them. Howbeit to keep the radiance of their acts concurrent with their faith is manifestly the beauty and ornament of those only who truly love God. So then the proof of love and the most perfect definition of faith is the observance of the Evangelic decrees and the keeping of the Divine precepts. And perhaps it would be in no wise difficult to add other things hereunto, akin in their drift; only that I suppose they do not suit the present occasion. Wherefore we must once more betake ourselves to such points as are more suitable to what lies before us. If ye love Me, He says, ye will keep My commandments. For indeed thou must understand once again and call well to mind that oftentimes, when conversing with His own disciples or even with the Jews themselves, He would say: The words that I speak are not Mine, but His Who sent Me; and again: I speak not from Myself, but the Father Which sent Me, He hath given Me a commandment, what I should say, and what I should speak; and again: The things therefore which I speak, are not Mine, but His Who sent Me. And yet now again, notwithstanding He has confessed at large, up and down His discourses, that the words He addressed to us are God the Father's, He here says they are His own commandments, which He has spoken to us. And no one that has sense will suppose that He speaks falsely, for let not this thought come into the mind of a Christian; and moreover He will of course speak truly, forasmuch as He is Himself the Truth. For it was not in the manner of one of the prophets, as if with the rank of a minister and a servant, that He conveyed the message from the Father to us; but as bearing such likeness to Him that not even in word was He haply observed to differ, but rather naturally to speak on such wise as the Father Himself might peradventure talk with us. For the exact similarity of essence leads us to believe that the Son also corresponds in His utterances to Him that begat Him; and inasmuch as He is Himself the Word and Wisdom and Purpose of God the Father, He says that He has received commandment what to say and what He shall speak. For we also ourselves individually see that our own minds well-nigh even lay a commandment on our speech uttered through words, as it proceeds to the world without, that it shall interpret what is in the mind itself. Small indeed is the force of the illustration as applied to God; but notwithstanding this, by taking the analogy of human things to assure us of the things that transcend them, we apprehend the Divine Mysteries as it were in a mirror and darkly.

Having determined and expressly declared that the enjoyment of the heavenly blessings (supplied, that is, through him by the Father) is both due to those who love him and in very truth shall be theirs, he immediately goes on to describe the power of love. He provides excellent and irreproachable instruction to us for our profit with the intent that we should devote ourselves to its pursuit. For even if a person says that he loves God, he will not immediately merit credit for having true love of God, since the power of virtue does not stand on bare speech alone, nor piety on naked words. Rather, it is distinguished by performance of good deeds and an obedient disposition. Keeping the divine commandments is the best way to give living expression to our love toward God. It presents the picture of a life lived in all its fullness and truth. It is not a life sketched out in mere sounds that flow from the tongue. It gleams instead with the altogether radiant and brilliant colors that paint a portrait of good works.

We need everywhere works and actions, not a mere show of words. For to say and to promise is easy for any one, but to act is not equally easy. Why have I made these remarks? Because there are many at this time who say that they fear and love God, but in their works show the contrary; but God requireth that love which is shown by works. Wherefore He said to the disciples, "If ye love Me, keep My commandments." For after He had told them, "Whatsoever ye shall ask, I will do it," that they might not deem the mere "asking" to be availing, He added, "If ye love Me," "then," He saith, "I will do it." And since it was likely that they would be troubled when they heard that, "I go to the Father," He telleth them "to be troubled now is not to love, to love is to obey My words. I have given you a commandment that ye love one another, that ye do so to each other as I have done to you; this is love, to obey these My words, and to yield to Him who is the object of your love."

Above He said "I will do everything you ask"; now He shows that one must ask not simply, but with love for Him and the keeping of the commandments. For then I will do it, when you ask in this manner.

And in another way. Hearing that they would be left by Him, they could naturally become saddened and troubled in their souls. He says: "Love for Me consists not in being saddened and troubled, but in obeying My words. I gave you the commandment not to fear 'those who kill the body' (Matt. 10:28). If you love Me, then keep it and no longer grieve over My death. For it is not fitting for one who keeps the aforementioned commandment to grieve. How then, not keeping My commandment, but fearing death, do you say that you love Me?"

Above, our Lord consoled his disciples over his leaving by promising that they would be able to approach the Father. But because it might seem that this was in the distant future, and in the meantime they would still be in sorrow without their Teacher, he here soothes their sorrow by promising them the Holy Spirit. First, we see the preparation needed to receive the Holy Spirit; secondly, the Holy Spirit is promised, he will give you another Paraclete. Thirdly, this promise is clarified, to be with you forever. Preparation for receiving the Holy Spirit was necessary both for the disciples and for Christ.

The disciples needed a twofold preparation: love in their hearts and obedience in their work. Our Lord assumes they have one of these, for he says, If you love me. And it is clear that you do because you are sad over my leaving: "You also are witnesses, because you have been with me from the beginning" (15:27). The other he commands for the future, keep my commandments. This is like saying: You don't express your love for me by tears but by obedience to my commands, for this is a clear sign of love: "If a man love me, he will keep my word" (14:23). Thus, two things prepare one to receive the Holy Spirit. Since the Holy Spirit is love, he is given only to those who love: "I love those who love me" (Prv 8:17). Likewise, he is given to the obedient: "To this we are witnesses" (Acts 3:15); "I have put my Spirit upon him" (Is 42:1).

Yet is it true that it is the obedience of the disciples and their love for Christ that prepare them for the Holy Spirit? It seems not, because the love by which we love God is from the Holy Spirit: "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5). Further, our obedience is from the Holy Spirit: "For all who are led by the Spirit of God are sons of God" (Rom 8:14); "I have run in the way of your commandments when you enlarged my heart" (Ps 119:32). One might answer that it is by loving the Son that we deserve to receive the Holy Spirit, and having him, we love the Father. But this is false because our love for the Father and the Son is the same love.

Accordingly, we should say that it is characteristic of the gifts of God that if one makes good use of a gift granted to him, he deserves to receive a greater gift and grace. And one who badly uses a gift, has it taken from him. For we read in Matthew (25:24) that the talent which the lazy servant received from his master was taken from him because he did not use it well, and it was given to the one who had received five talents. It is like this with the gift of the Holy Spirit. No one can love God unless he has the Holy Spirit: because we do not act before we receive God's grace, rather, the grace comes first: "He loved us first" (1 Jn 4:10). We should say, therefore, that the apostles first received the Holy Spirit so that they could love God and obey his commands. But it was necessary that they make good use, by their love and obedience, of this first gift of the Holy Spirit in order to receive the Spirit more fully. And so the meaning is, If you love me, by means of the Holy Spirit, whom you have, and obey my commandments, you will receive the Holy Spirit with greater fullness.

Paraclete, i. e. Comforter. They had then one Comforter, who comforted and elevated them by the sweetness of His miracles, and His preaching.

I will ask--He says, as being the inferior in respect of His humanity--My Father, with Whom I am equal and consubstantial in respect of My Divine nature.

It was good that he said "another" so that you might not think that the Son is the Spirit, for there is a unity of the name and no Sabellian confusion of the Son and of the Spirit.

The apostle says that the Comforter—the title given to the third person of the Trinity—is God. In his epistle to the Corinthians he says, "God, who comforts those who are cast down, comforts us." The Holy Spirit who comforts those who are cast down is therefore God.… Or if they rather take these words of the apostle as applying to the Father or the Son, let them no longer, then, separate the Holy Spirit from the Father and the Son or make the Holy Spirit appear less than the Son, when it is his peculiar [office] to offer comfort.

But when He says, "I will ask the Father, and He shall give you another Paraclete," He intimates that He Himself is also a paraclete. For paraclete is in Latin called advocatus (advocate); and it is said of Christ, "We have an advocate with the Father, Jesus Christ the righteous." But He said that the world could not receive the Holy Spirit, in much the same sense as it is also said, "The minding of the flesh is enmity against God: for it is not subject to the law of God; neither indeed can be;" just as if we were to say, Unrighteousness cannot be righteous. For in speaking in this passage of the world, He refers to those who love the world; and such a love is not of the Father. And thus the love of this world, which gives us enough to do to weaken and destroy its power within us, is in direct opposition to the love of God, which is shed abroad in our hearts by the Holy Spirit who is given unto us. "The world," therefore, "cannot receive Him, because it seeth Him not, neither knoweth Him." For worldly love possesseth not those invisible eyes, whereby, save in an invisible way, the Holy Spirit cannot be seen.

If we too, dearly beloved, love Christ perfectly in such a way that we prove the genuineness of this love by our observance of his commandments, he will ask the Father on our behalf, and the Father will give us another Paraclete. He will ask the Father through his humanity and will give [us another Paraclete] with the Father through his divinity. We must not suppose that it was only before his passion that he was asking on behalf of the church and that now, after his ascension, he is not also asking, since the apostle speaks of him, "who is at the right hand of God who also intercedes for us."

The usefulness of observance ought to move us to observe the commandments of God. For in keeping the commandments of God there is manifold usefulness, which is reduced to three benefits. The first benefit is the obtaining of divine gifts; the second is the revelation of the Sacred Scriptures; the third is the attainment of heavenly rewards. The first benefit in keeping the commandments of God is the obtaining of divine gifts: whence in John: "If you love me, keep my commandments, and I will ask my Father, and He will give you another Paraclete."

I will ask the Father, and He will give you another Paraclete. Paraclete means consoler or advocate: He says another, in which He implies that He Himself is a consoler and advocate; 1 John 2: "We have an advocate with the Father, Jesus Christ the just." He promises them another advocate who is eternal, because He Himself as consoler in bodily presence had been only for a time. That He may abide with you forever: not as with Saul, of whom 1 Kings 16 says "The Spirit of the Lord departed from Saul" etc.

The question is asked concerning what he says: If you love me, keep my commandments: and afterwards: I will ask the Father, and he will give you another Paraclete. Therefore it seems that they could love and keep the commandments before the Holy Spirit was given to them. Or if they have him, why will he give and how? I respond: It must be said that they had the Holy Spirit for loving and keeping the commandments; but he was promised to them by the Lord for fuller effects and a greater gift. Hence Augustine: "It remains that we understand that he who loves has the Holy Spirit, and by having him merits to have more, and by having more loves more."

The question is asked concerning what he says: I will ask the Father. Augustine says, in On Nature and Grace, that "no one prays for that which he can do by himself": therefore if the Son prays for the giving of the Holy Spirit, the Son cannot give the Holy Spirit. To this it must be responded that he asks in the same way as he merits; and this according to his human nature, according to which he suffered and was exalted, and by his passion and prayer merited for us the gift of the Holy Spirit, and according to that nature he could not give, but obtain.

The question is asked concerning what he says: He will give you another Paraclete. For if the Paraclete is called an advocate, and an advocate is a mediator; but the Holy Spirit cannot be a mediator: therefore neither a Paraclete, therefore neither an advocate. I respond: It must be said that the Holy Spirit is called the Paraclete in a twofold signification: both because He is a consoler by the hope of pardon, whence He was given to us as a pledge of the eternal inheritance; and also because He is an advocate. But advocate is said in two ways: either with respect to the person, or with respect to the office. The Son is an advocate with respect to the person of the advocate, because He is the mediator; but the Holy Spirit with respect to the office. Now the office of the advocate is threefold, namely to intercede, and this the Holy Spirit has: Romans 8: The Spirit Himself intercedes for us with unutterable groanings. To respond, and this the Holy Spirit does; Matthew 10: Do not think about how or what you shall speak: for it shall be given to you in that hour what you shall speak; for it is not you who speak, but the Spirit of your Father who speaks in you. The third is to convict the opposing party, and this belongs to the Holy Spirit: below in chapter 16: When He shall come, He will convict the world of sin, etc.

He mingles once more the human with the Divine, and neither reverts to the pure glory of the Godhead, nor yet altogether confines His range within the limits of humanity, but traverses both, wondrously and at the same time indistinguishably too, forasmuch as He is at once both God and man. For He was God by His nature, inasmuch as He was the Fruit of the Father and the Effulgence of His essence; and again, He was man, inasmuch as He has become Flesh. Accordingly He speaks as God and at the same time as man: for after this manner it was possible to preserve duly such forms of language as befitted the dispensation in flesh. Notwithstanding, while we are searching for the meaning of the passage before us, we say this: that at this point also, of necessity, our Lord has introduced the mention of God the Father, for the building up of their faith, and for the exceeding profit of the hearers; as indeed the argument will demonstrate as it proceeds. For when He bade us ask in His Name, and revealed, along with the other truths, a manner of praying unused among the ancients, promising withal even very earnestly that He will give whatsoever things we wish to receive: with intent that He might not seem thereby to thrust aside the Person of God the Father, nor yet to curtail the power of Him Who begat Him, the power (I mean) of satisfying the aspirations of the saints, He said that the Father would be a Co-Supplier for our profit, and would join in bestowing on us the Paraclete: adding also the words "I will ask," as man; and referring peculiarly to the whole Divine and unspeakable nature what befits it especially, as in the Person of God the Father. For this was His custom, as we have oftentimes said already in the foregoing parts of this work.

Another Paraclete, however, is the name He gives to the Spirit that proceeds from the essence of God the Father and from that of Himself. For the kind of the essence is the same in the case of Both, not excluding the Spirit, but allowing the manner of His distinctness to be understood as lying solely in His being and subsisting in a separate personality. For the Spirit is not a Son, but we will accept in faith verily and properly to be and to subsist as That Which He is; for He is the Spirit of the Father and of the Son. But [the Son] knowing that He Himself also both is in truth a Paraclete and is so named in the Sacred Writings, He calls the Spirit another Paraclete; not on the ground that the Spirit can skill to effect in the Saints something else perchance more than what He also can, Whose Spirit He both is and is called. And that the Son also Himself both was named and is a Paraclete, John will bear record, in his own compositions, when he says: These things say I unto you, that ye may not sin. And if any man sin, we have a Paraclete with the Father, Jesus Christ the righteous: and He is the propitiation for our sins. So Jesus calls the Spirit another Paraclete, willing Him to be conceived of as possessing the attributes of a proper personality; albeit having so close a likeness to Himself, and able so to work in exact correspondence what things soever He Himself might haply work, as that He might seem to be the Son Himself and no whit different: for He is His Spirit. And indeed Jesus called Him the Spirit of Truth, saying also in the discourse before us that He is Himself the Truth.

But any one will naturally say to those who suppose the Son alien to the essence of God the Father: "How is it, pray, that the Father gives the Spirit of Truth, that is, of the Son, not as foreign or alien, but as His own Spirit; notwithstanding that according to you He has the kind of His essence distinct from that of the Son, and, for of this there is no question, the Spirit is the Son's? And once more, how is it, if it be so that the Son is of another essence, that He gives the Spirit of the Father as His own?" For it is written that He breathed on His disciples, saying, Receive ye the Holy Ghost. So then will not a man suppose, and very rightly, or rather will he not be even firmly convinced, that the Son, being essentially partaker of the natural excellences of God the Father, has the Spirit after the same manner as the Father also would be understood to have Him: that is, not as something added or from without, for it were simple or rather mad to hold such an opinion; but as each of us has within himself his own breath, and pours it forth without from the inmost parts of his body? For indeed it was for this cause that Christ breathed on them even bodily, showing that as the breath proceeds bodily from the human mouth, so also from the Divine essence the [Spirit] from Him is in God-befitting manner poured forth. Forasmuch then as He is the Spirit both of God the Father and of the Son, how can it be but that the power They thus possess at once in division and in conjunction will be altogether one? For the Father is a Father and not a Son, and the Son is a Son and not a Father; notwithstanding, the Father is in the Son, and the Son in the Father; moreover, it is not the Father separately by Himself, or the Son separately by Himself, Who gives the Paraclete or the Holy Spirit, but rather He is supplied to the saints from the Father through the Son. For indeed on this account [we must understand that] when the Father is said to give, the Son also gives, through Whom are all things; and that when the Son is said to give, the Father also gives, of Whom are all things.

But that the Spirit is both Divine and not of another essence, in reference I mean to the Father and the Son, is I imagine doubtful to no one who is right-minded; and furthermore a necessary argument will convince us thereof. For if a man say that the Spirit is not of the essence of God, how then henceforward would the creature in receiving the Spirit be a partaker of God? And after what manner shall we be entitled temples of God, and be so, if we receive a created or an alien spirit, and not rather That Which is of God? And how are those who have a share of the Spirit partakers of the Divine nature, according to the words of the sacred writers, if He is in the number of the things that are made, and does not rather proceed for us from the Divine nature itself; not passing through it unto us, as something foreign to it, but so to speak becoming in us a certain quality of the Godhead, and dwelling in the saints, and remaining for ever----[as He does] if by cleansing the eye of their understanding by all goodness, and by unyielding earnestness in the pursuit of every virtue, they preserve the grace in their hearts. For Christ says that the Spirit is uncontainable and invisible for them that are in the world, that is, for those that savour of the things in the world, and choose to love the things that are on earth; yet that He is containable and easily beheld by the saints. For what reason? They who have an uncleanness hard to be washed out of them, and who have filled their own mind as it were with some unhealthy humour, do not narrowly consider the beauty of the Divine nature, nor yet accept the law of the Spirit, forasmuch as they are wholly tyrannised over by the passions of the flesh; whereas the good and sober, keeping their heart free from the evils that are in the world, voluntarily induce the Paraclete to dwell within themselves, and after receiving Him keep Him and (so far as it is attainable by men) behold Him spiritually, winning therefrom something large and great and enviable for their prize. For He will sanctify them, and will make them at once fulfillers of all good things, and will release them from the shame of man-befitting slavery, and will endue them with the prerogative of the adoption of sons. And Paul will bear witness to this, saying: And because ye are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father.

But the Holy Spirit was another Comforter differing not in nature but in operation. For whereas our Savior, in his office of mediator, and of messenger and as high priest, made supplication for our sins, the Holy Spirit is a Comforter in another sense, that is, as consoling our griefs. But do not infer from the different operations of the Son and the Spirit a difference of nature. For in other places we find the Holy Spirit performing the office of intercessor with the Father, as when "the Spirit himself intercedes for us." … And the Savior … pours consolation into those hearts that need it, as in Maccabees, he strengthened those of the people who were brought low.

(Didym. De Spiritu Sancto.) But the Holy Ghost was another Comforter: differing not in nature, but in operation. For whereas our Saviour in His office of Mediator, and of Messenger, and as High Priest, made supplication for our sins; the Holy Ghost is a Comforter in another sense, i. e. as consoling our griefs. But do not infer from the different operations of the Son and the Spirit, a difference of nature. For in other places we find the Holy Spirit performing the office of intercessor with the Father, as, The Spirit Himself intercedeth for us. (Rom. 8:26) And the Saviour, on the other hand, pours consolation into those hearts that need it: as in Maccabees, He strengthened those of the people that were brought low. (1 Macc. 14:15)

The Spirit came after Christ so that we would not lack a Comforter. But he is called "another" Comforter so that you might acknowledge his co-equality. For this word another defines an alter ego, a name of equal lordship, not of inequality. We do not use the word another for different kinds of things but for those that are consubstantial.

(v. Mor.) The Holy Spirit kindles in every one, in whom He dwells, the desire of things invisible. And since worldly minds love only things visible, this world receiveth Him not, because it rises not to the love of things invisible. In proportion as secular minds enlarge themselves by the spread of their desires, in that proportion they narrow themselves, with respect to admitting Christ.

(ii. Mor.) But if the Holy Spirit abides in the disciples, how is it a special mark of the Mediator that He abides in Him. (supr. 1:32. ἐπʼ αὐτὸν) We shall better understand, if we distinguish between the different gifts of the Spirit. In respect of those gifts without which we cannot attain to salvation, the Holy Spirit ever abides in all the Elect: but in respect of those which do not relate to our own salvation, but to the procuring that of others, He does not always abide in them. For He sometimes withdraws His miraculous gifts, that His grace may be possessed with humility. Christ has Him without measure and always.

There is then one God and Father, and not two or three; One who is; and there is no other besides Him, the only true [God]. For "the Lord thy God," saith [the Scripture], "is one Lord." And again, "Hath not one God created us? Have we not all one Father? And there is also one Son, God the Word. For "the only-begotten Son," saith [the Scripture], "who is in the bosom of the Father." And again, "One Lord Jesus Christ." And in another place, "What is His name, or what His Son's name, that we may know? " And there is also one Paraclete. For "there is also," saith [the Scripture], "one Spirit," since "we have been called in one hope of our calling." And again, "We have drunk of one Spirit," with what follows. And it is manifest that all these gifts [possessed by believers] "worketh one and the self-same Spirit." There are not then either three Fathers, or three Sons, or three Paracletes, but one Father, and one Son, and one Paraclete. Wherefore also the Lord, when He sent forth the apostles to make disciples of all nations, commanded them to "baptize in the name of the Father, and of the Son, and of the Holy Ghost," not unto one [person] having three names, nor into three [persons] who became incarnate, but into three possessed of equal honour.

"And I will ask the Father, and He shall give you another Comforter." Again His speech is one of condescension. For since it was probable, that they not yet knowing Him would eagerly seek His society, His discourse, His presence in the flesh, and would admit of no consolation when He was absent, what saith He? "I will ask the Father, and He shall give you another Comforter," that is, "Another like unto Me." Let those be ashamed who have the disease of Sabellius, who hold not the fitting opinion concerning the Spirit. For the marvel of this discourse is this, that it hath stricken down contradictory heresies with the same blow. For by saying "another," He showeth the difference of Person, and by "Paraclete," the connection of Substance. But why said He, "I will ask the Father"? Because had He said, "I will send Him," they would not have so much believed and now the object is that He should be believed. For afterwards He declares that He Himself sendeth Him, saying, "Receive ye the Holy Ghost"; but in this place He telleth them that He asketh the Father, so as to render His discourse credible to them.

"He remaineth with you." This showeth that even after death It departeth not.

(Hom. lxxiv) But what had He more than the Apostles, if He could only ask the Father to give others the Spirit? The Apostles did this often even without praying.

(Hom. lxxv. 1) When He had cleansed His disciples by the sacrifice of His passion, and their sins were remitted, and they were sent forth to dangers and trials, it was necessary that they should receive the Holy Spirit abundantly. But they were made to wait some time for this gift, in order that they might feel the want of it, and so be the more grateful for it when it came.

For the Only Begotten of God himself desired no difference to be felt between himself and the Holy Spirit in the faith of believers and in the efficacy of his works because there is no diversity in their nature.

For the men of olden time and the law foretold to us the characteristics of the Church, and the Church represents those of the new dispensation which is to come. Whence we, having received Christ, saying, "I am the truth"

Happily the Lord Himself employs this expression of the person of the Paraclete, so as to signify not a division or severance, but a disposition (of mutual relations in the Godhead); for He says, "I will pray the Father, and He shall send you another Comforter ... even the Spirit of truth," thus making the Paraclete distinct from Himself, even as we say that the Son is also distinct from the Father; so that He showed a third degree in the Paraclete, as we believe the second degree is in the Son, by reason of the order observed in the Economy.

He is called "another Comforter," indeed; but in what way He is another we have already shown, "He shall receive of mine," says Christ, just as Christ Himself received of the Father's.

I will confer the grace of the Holy Spirit, he says, so that you may always have it with you to teach you the truth. He speaks of another Advocate, as of another instructor, a comforter. This is a doctrine for those in dire straits because the Spirit, through its grace, will make the afflictions inflicted on them by people lighter. And, as a consolation, through its gifts, it will enable them to easily endure their afflictions. This is what actually happened. Indeed, the more his disciples feared death before, the more they rejoiced in tribulations after the descent of the Spirit. He calls it "Spirit of truth" since it teaches nothing but the truth, nor can it ever change to the contrary in order to teach anything different from the truth. He says "another" in relation to himself, for while he was among them, he certainly filled the same role for them. In addition they received from the Holy Spirit the confirmation of all those things that he had taught them when he was present. Thus our Lord said, "But you will receive power when the Holy Spirit has come on you. And you will be my witness in Jerusalem, in all Judea and among the Samaritans, and all nations."

To this they could say: "How can we not grieve, when we are about to be deprived of Your comfort and guidance?" Therefore He says: "This will not be; you will not be left without comfort. For I will ask, that is, I will entreat the Father, and He will send you another Comforter, another, but one such as Me."

Let Sabellius be put to shame by these words, he who says that the Father, the Son, and the Holy Spirit are one person. For listen: He will send "another" Comforter; therefore, the Person of the Spirit is distinct. Let Macedonius also be put to shame, he who says that the Spirit is of a different essence and inferior to the Son. For listen: the Spirit too is a Comforter, just as the Son is. Thus, the Spirit is a Comforter, just as the Son is. Therefore, the Spirit, being consubstantial with the Son, is without doubt consubstantial with the Father as well. For the Father and the Son are of one and the same essence.

Do not be surprised if He says "I will ask the Father." For He does not ask as a servant; but in order to assure the disciples that the Comforter Spirit will certainly come to them, He condescends to them and says "I will ask the Father." For if He had said "I will send," they would not have believed as much; but now, to make His word more credible, He says "I will ask the Father," that is, if it is necessary even to ask and to entreat, then I will do everything possible so that the Spirit comes to you. This is similar to how we ourselves often say "I will lay down my life so that such and such happens." Although often the matter does not require great effort, we nevertheless speak in this way, wishing to show that we will not refuse to make the effort.

Otherwise. Since the Lord offered Himself as a sacrifice to the Father on our behalf, propitiating Him by His death as High Priest, and then, after the destruction of sin and the cessation of enmity, the Spirit came to us, for this reason He says "I will pray the Father and He will give you the Comforter," that is, I will propitiate the Father on your behalf and reconcile Him with you, who were hostile to Him because of sin, and He, propitiated by My death for you and reconciled with you, will send you the Spirit.

"That He may abide with you forever." He said this also to comfort them. His coming is not like Mine — it is not for a time only, but will continue forever; He will not leave you even after your death, but will abide with you and glorify you; He abides always with all the saints, even after their death, all the more so since they are then even more elevated above fleshly passions.

Another preparation was needed for Christ, and as to this he says, And I will pray the Father, and so forth. Note that our Lord Jesus Christ, as a human being, is the mediator between God and humankind, as we see from 1 Timothy (2:5). And so as a human being he approaches God and asks heavenly gifts for us, and coming to us he lifts us up and leads us to God. And so, because he had already come to us, and by giving us the commandments of God had led believers to God, he still had to return to the Father and ask for spiritual gifts: "Approaching God by himself he is able to save forever" (Heb 7:25). He does this by asking the Father; and he says this, I will pray the Father: "When he ascended on high he led a host of captives and he gave gifts to men" (Eph 4:8).

Note that it is the same person who asks that the Paraclete be given and who gives the Paraclete. He asks as a human being, he gives as God. And he says I will pray in order to banish their sorrow over his leaving them, because his very leaving is the reason they can now receive the Holy Spirit.

Now we see the promise of the Holy Spirit. The word Paraclete is Greek, and means "Consoler." He says, he will give you another Paraclete, that is, the Father, although not without the Son, will give the Holy Spirit, who is the Consoler, since he is the spirit of love. It is love that causes spiritual consolation and joy: "The fruit of the Spirit is love, joy" (Gal 5:22). The Holy Spirit is our advocate: "We do not know how to pray as we ought, but the Spirit himself intercedes for us with sighs too deep for words" (Rom 8:26).

The fact that he says, another, indicates a distinction of persons in God, in opposition to Sabellius.

An objection. The word "Paraclete" suggests an action of the Holy Spirit. Therefore, by saying another Paraclete, a difference in nature seems to be indicated, because different actions indicate different natures. Thus the Holy Spirit does not have the same nature as the Son.

I reply that the Holy Spirit is a consoler and advocate, and so is the Son. John says that the Son is an advocate: "We have an advocate with the Father, Jesus Christ the righteousness" (1 Jn 2:1). In Isaiah we are told he is a consoler: "The Spirit of the Lord has sent me to comfort those who mourn" (Is 61:1). Yet the Son and the Holy Spirit are not consolers and advocates in the same way, if we consider the appropriation of persons. Christ is called an advocate because as a human being he intercedes for us to the Father; the Holy Spirit is an advocate because he makes us ask. Again, the Holy Spirit is called a consoler because he is formally love. But the Son is a consoler because he is the Word. The Son is a consoler in two ways: because of his teaching and because the Son gives the Holy Spirit and incites love in our hearts. Thus the word, another, does not indicate a different nature in the Son and in the Holy Spirit. Rather, it indicates the different way each is an advocate and a consoler.

Now the promise of the Holy Spirit is given: first, we see how it is given; secondly, what the gift itself is; thirdly, those who receive it (v 17).

The Spirit is truly given because it is given forever. Thus he says, to be with you forever, even the Spirit of truth. When something is given to a person only for a time, this is not a true giving; but there is a true giving when something is given to be kept forever. And so the Holy Spirit is truly given because he is to remain with them forever. He is with us for ever: in this life he enlightens and teaches us, bringing things to our mind; and in the next life he brings us to see the very reality: "And the Spirit of the Lord came mightily upon David from that day forward" (1 Sam 16:13). Although Judas had received him, the Spirit did not remain with him forever, because he did not receive him to remain with him forever, but only for a temporary righteousness.

According to Chrysostom, one could say that our Lord said these things to dispel a certain physical interpretation they might have. They could have imagined that this Paraclete, which was to be given to them, would also leave them after a while by some kind of suffering, like Christ. He rejects this when he says, to be with you for ever. This is like saying: The Spirit will not suffer death as I do, nor will he leave you.

We saw above that it was said to John the Baptist: "He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit" (1:33). It seems from this that it is peculiar to Christ that the Holy Spirit remain with him forever. Yet this is not true if he also remains with the disciples forever.

According to Chrysostom, the solution is that the Holy Spirit is said to remain in us by his gifts. Certain gifts of the Holy Spirit are necessary for salvation; these are found in all the saints and always remain in us, as charity, which never leaves (1 Cor 13:8), since it will continue into the future. Other gifts are not necessary for salvation, but are given to the faithful so they can manifest the Spirit: "To each is given the manifestation of the Spirit for the common good" (1 Cor 12:7). With this in mind, the Holy Spirit is with the disciples and the saints forever by the first type of gift. But it is peculiar to Christ that the Spirit is always with him by the second type of gift, for Christ always has a plenitude of power to work miracles and to prophesy, and so on. This is not true of others, because, as Gregory says, the spirits of the prophets are not under the control of the prophets.

Thus, his coming would not be perceived by those who think only about visible matters … since whatever they do not see with their eyes they cannot know or even imagine to exist, whereas those who can partake of the Spirit are able to perceive him when he comes. They have a better perception of spiritual things because they are partakers of the Spirit and thus distinguish themselves from the world since they are filled with the Spirit. Through their participation with the divine [Spirit], they have a unique understanding of his art and the divine power behind it, just as someone who has wisdom or a certain art understands in himself what he has, even if it remains unknown to his neighbors.

The Lord called the Spirit "Spirit of truth" and "Paraclete," showing that the Triad is complete in him. In him the Word makes glorious the creation and, by bestowing on it divine life and sonship, draws it to the Father. But that which joins creation to the Word cannot belong to the creatures. And that which bestows sonship upon the creation could not be alien from the Son. For we should have otherwise to seek another spirit, so that by him this Spirit might be joined to the Word. But that would be absurd. The Spirit, therefore, does not belong to things originated. He pertains to the Godhead of the Father, and in him the Word makes things originated divine. But he in whom creation is made divine cannot be outside the Godhead of the Father.

"But ye," He adds, "shall know Him; for He shall dwell with you, and be in you." He will be in them, that He may dwell with them; He will not dwell with them to the end that He may be in them: for the being anywhere is prior to the dwelling there. But to prevent us from imagining that His words, "He shall dwell with you," were spoken in the same sense as that in which a guest usually dwells with a man in a visible way, He explained what "He shall dwell with you" meant, when He added the words, "He shall be in you." He is seen, therefore, in an invisible way: nor can we have any knowledge of Him unless He be in us. For it is in a similar way that we come to see our conscience within us: for we see the face of another, but we cannot see our own; but it is our own conscience we see, not another's. And yet conscience is never anywhere but within us: but the Holy Spirit can be also apart from us, since He is given that He may also be in us. But we cannot see and know Him in the only way in which He may be seen and known, unless He be in us.

But further, lest any should imagine that the Father and Son only, without the Holy Spirit, make their abode with those that love Them, let him recall what was said above of the Holy Spirit, "Whom the world cannot receive, because it seeth Him not, neither knoweth Him: but ye shall know Him; for He shall dwell with you, and shall be in you." Here you see that, along with the Father and the Son, the Holy Spirit also taketh up His abode in the saints; that is to say, within them, as God in His temple. The triune God, Father, and Son, and Holy Spirit, come to us while we are coming to Them: They come with help, we come with obedience; They come to enlighten, we to behold; They come to fill, we to contain: that our vision of Them may not be external, but inward; and Their abiding in us may not be transitory, but eternal. The Son doth not manifest Himself in such a way as this to the world: for the world is spoken of in the passage before us as those, of whom He immediately adds, "He that loveth me not, keepeth not my sayings." These are such as never see the Father and the Holy Spirit: and see the Son for a little while, not to their attainment of bliss, but to their condemnation; and even Him, not in the form of God, wherein He is equally invisible with the Father and the Holy Spirit, but in human form, in which it was His will to be an object of contempt in suffering, but of terror in judging the world.

Only the Spirit can adequately glorify the Lord. "He will glorify me," not as a creature, but as the Spirit of truth, since he himself is truth shining brightly. He is the Spirit of wisdom, revealing Christ, the power of God and the wisdom of God, in his own greatness. As the Paraclete he reflects the goodness of the Paraclete (the Father)29 who sent him, and his own dignity reveals the majesty of him from whom he proceeded.… If we are illumined by divine power and fix our eyes on the beauty of the image of the invisible God, and [if we] through the image are led up to the indescribable beauty of its source, it is because we have been inseparably joined to the Spirit of knowledge. He gives those who love the vision of truth the power that enables them to see the image. And this power is himself. He does not reveal it to them from outside sources but leads them to knowledge personally: "No one knows the Father except the Son," and "No one can say 'Jesus is Lord' except in the Holy Spirit." Notice that it does not say through the Spirit but in the Spirit. It also says, "God is Spirit, and those who worship him must worship in spirit and truth," and "in your light do we see light," through the illumination of the Holy Spirit, "the true light that enlightens every one who comes into the world." He reveals the glory of the Only Begotten in himself, and he gives true worshipers the knowledge of God in himself. The way to divine knowledge ascends from one Spirit through the one Son to the one Father.

He calls "the world" the inhabitants of this world who are given over to love of it. In contrast, the saints are on fire with a desire for heavenly things.… And so, anyone who is searching for consolation outwardly in the things of the world is not capable of being reformed inwardly by the favor of divine consolation. Whoever yearns after lowly delight cannot receive the Spirit of truth. The Spirit of truth flees from a heart it discerns is subject to vanity and restores by the light of his coming only those it beholds carrying out the commandments of truth out of love.

Note too, that when He calls the Holy Spirit the Spirit of truth, He shows that the Holy Spirit is His Spirit: then when He says He is given by the Father, He declares Him to be the Spirit of the Father also. Thus the Holy Ghost proceeds both from the Father, and from the Son.

The Spirit of truth, who proceeds from the Father, he will give, namely another Paraclete, the Spirit of truth, etc. He describes this Spirit with respect to his effect, whence he calls him the Spirit of truth, because he teaches true things, just as the spirit of error teaches false things: below in the sixteenth chapter: "When he comes, he will teach you all truth." He also describes him with respect to his dwelling, because not in unbelievers but in believers, not in carnal men but in spiritual ones; on account of which he adds: Whom the world cannot receive. And the reason is that it is blind through unbelief; because it does not see him, by open knowledge, nor does it know him, by any understanding whatsoever; Wisdom 1: "The Holy Spirit of discipline will flee from the deceitful and will withdraw himself from thoughts that are without understanding"; and 1 Corinthians 2: "The natural man does not perceive the things that are of God." But you shall know him, because he shall abide with you and shall be in you: Revelation 2: "To him who overcomes I will give the hidden manna, and I will give him a white stone, and on the stone a name written, which no one knows except he who receives it." Concerning this knowledge, Wisdom 15: "To know you is perfect justice, and to know your justice and your power is the root of immortality." And it should be noted that he says: He shall abide with you and shall be in you, signifying the twofold grace of the Holy Spirit: prevenient and subsequent; the Psalm: "His mercy shall go before me"; and in another Psalm: "And your mercy shall follow me all the days of my life."

It is asked concerning what He says, that the world does not know the Holy Spirit, but you shall know Him, because He shall be in you. But it is objected: because the Holy Spirit is in all things, in the good as well as in the evil, since He is God: therefore all know Him. If you say that He does not speak of being present by presence, but by grace; this is false, because no one knows whether he is worthy of love or of hatred: therefore no one knows whether he has the Holy Spirit with respect to the effect of grace. I respond: It must be said that here He speaks of knowledge of the Holy Spirit in His manifest effect; whence He speaks of His being in us, not by essence, but by effect, and therefore the response to the first objection is clear. But it should be noted that the effect of the Holy Spirit is twofold: one kind, which is in us and regards us, such as to love, to believe, and to fear, and we are certain that we have these when we have them; another kind, which regards something above us, namely to make pleasing, which is to make acceptable to God, and with respect to this effect it is not known to us except through special revelation; it can nevertheless be known probably, though not with certainty.

No one can be saved in whom the Trinity does not dwell: for the entire Trinity dwells simultaneously in a person through grace: but the Trinity does not dwell except in one who believes: therefore no one can be saved unless he believes the most blessed Trinity. The minor is proved through that which is said in John fourteen, that the Spirit of truth the world cannot receive, because it does not see him nor know him: but you shall know him, because he shall abide with you and shall be in you.

But if the Holy Spirit abides in the disciples, how is it a special mark of the Mediator that [the Spirit] abides in him.… We shall better understand if we distinguish between the different gifts of the Spirit.… In respect of those gifts without which we cannot attain to salvation, the Holy Spirit ever abides in all the elect. But in respect of those that do not relate to our own salvation but to procuring that of others, [the Spirit] does not always abide in them.… For he sometimes withdraws his miraculous gifts so that his grace may be possessed with humility.… Christ … has him without measure and always.

"He remaineth with you." This showeth that even after death It departeth not. But lest when they heard of the "Paraclete," they should imagine a second Incarnation, and expect to see It with their eyes, He setteth them right by saying, "Whom the world cannot receive, because it seeth Him not." "He will not be with you as I have been, but will dwell in your very souls"; for this is the, "shall be in you." He calleth it the "Spirit of truth"; thus explaining the types in the Old Testament. "That He may be with you." What is, "may be with you"? That which He saith Himself, that "I am with you." Besides, He also implieth something else, that "the case of the Spirit shall not be the same as Mine, He shall never leave you." "Whom the world cannot receive, because it seeth Him not." "Why, what is there belonging to the other Persons that is visible?" Nothing; but He speaketh here of knowledge; at least He addeth, "neither knoweth Him." For He is wont, in the case of exact knowledge, to call it "sight"; because sight is clearer than the other senses, by this He always representeth exact knowledge. By "world," He here speaketh of "the wicked," thus too comforting the disciples by giving to them a special gift. See in how many particulars He raised His discourse concerning It. He said, "He is Another like unto Me"; He said, "He will not leave you"; He said, "Unto you alone He cometh, as also did I"; He said, that "He remaineth in you"; but not even so did He drive out their despondency. For they still sought Him and His society. To cure then this feeling, He saith, "I will not leave you orphans, I will come unto you."

Again he said to me, "Love the truth, and let nothing but truth proceed from your mouth, that the spirit which God has placed in your flesh may be found truthful before all men; and the Lord, who dwelleth in you, will be glorified, because the Lord is truthful in every word, and in Him is no falsehood. They therefore who lie deny the Lord, and rob Him, not giving back to Him the deposit which they have received. For they received from Him a spirit free from falsehood. If they give him back this spirit untruthful, they pollute the commandment of the Lord, and become robbers."

"The Spirit of truth," He says. That is, the Spirit not of the Old Testament, for it is a figure and shadow, but of the New, which is truth. Those who lived under the Law also had the Spirit, but they had it in figures and shadows, whereas now, one might say, the Truth itself essentially descended to the disciples.

And lest they think that the Spirit, like Him, would also become incarnate, He says that the world cannot receive Him. "He," He says, "will teach you not as I do, for the world cannot receive Him bodily. He will dwell in your very souls."

Otherwise. "The world" cannot receive Him, that is, people who are depraved and minded toward worldly things, because they "do not see Him," that is, because His essence is incomprehensible. For by "seeing" He means here contemplation by the mind, which is why He also added "and does not know Him." Clearly, by the word "does not see," He expressed that which "does not know" means.

So, He comforts the apostles when He says that the world cannot receive Him, but to you this excellent gift will be given and will abide "with you" and, what is even more, will abide "in you." For by the word "with you" He indicates the outward help from nearness, while "in you" indicates the inward indwelling and strengthening. This also shows that He is God. For God says: "I will dwell in you and will walk among you" (Lev. 26:12). So, the world cannot receive the Spirit because it does not know Him, but you know Him. Why? Because you are not of the world. That is why you are able to receive Him, and He now abides "with you" and will always be "in you."

The Spirit is a most excellent gift because he is the Spirit of truth. He is called the Spirit to show the subtlety or fineness of his nature, for the word "spirit" is used to indicate something which is undiscoverable and invisible. And so what is invisible is usually referred to as a spirit. The Holy Spirit also is undiscoverable and invisible: "The Spirit blows where it wills, and you hear the sound of it, but you do not know where it comes from or where it goes" (3:8). He is also called the Spirit to indicate his power, because he moves us to act and work well. For the word "spirit" indicates a certain impulse, and that is why the word spiritus can also mean the wind: "For all who are impelled by the Spirit of God are sons of God" (Rom 8:14); "Let thy good spirit lead me on a level path" (Ps 143:10).

He adds, of truth, because this Spirit proceeds from the Truth and speaks the truth, for the Holy Spirit is nothing else than Love. (When a person is impelled to love earthly things and the world, he is impelled by the spirit of the world: "Now we have received not the spirit of the world, but the Spirit which is from God" (1 Cor 2:12); and when one is impelled to works of the flesh, he is not impelled by the Holy Spirit, as Ezekiel (13:3) says: "Woe to the foolish prophets who follow their own spirit.")

But the Holy Spirit leads to the knowledge of the truth, because he proceeds from the Truth, who says, "I am the way, and the truth, and the life" (14:6). In us, love of the truth arises when we have conceived and considered truth. So also in God, Love proceeds from conceived Truth, which is the Son. And just as Love proceeds from the Truth, so Love leads to knowledge of the truth: "He will glorify me because he will receive from me and declare it to you" (16:14). And therefore Ambrose says that any truth, no matter who speaks it, is from the Holy Spirit. "No one can say 'Jesus is Lord' except by the Holy Spirit" (1 Cor 12:3); "When the Paraclete comes, whom I shall send to you from the Father, even the Spirit of truth..." (15:26). It is a characteristic of the Holy Spirit to reveal the truth because it is love which impels one to reveal his secrets: "I have called you friends, for all that I have heard from my Father I have made known to you" (15:15); "He showed it," the truth, "to his friend" (Job 36:33).

The ones who receive the Holy Spirit are those who believe; he says, whom the world cannot receive. First, he shows to whom the Spirit is not given; secondly, to whom he is given, you will know him. First, he shows that he is not given to the world; secondly, he mentions why (v 17).

As to the first he says, whom the world cannot receive. Our Lord is here calling those who love the world, the "world." As long as they love the world they cannot receive the Holy Spirit, for he is the love of God. And no one can love, as his destination, both God and the world: "If anyone loves the world, love for the Father is not in him" (1 Jn 2:15). As Gregory says: "The Holy Spirit inflames everything he fills with a desire for invisible things. And because worldly hearts love only visible things, the world does not receive him, because it does not rise to the love of what is invisible. For worldly minds, the more they widen themselves with their desires, the more they narrow the core of their hearts to the Spirit" (Morals V). "The Holy Spirit of discipline will flee from the deceitful" (Wis 1:5).

In regard to the second, why he is not given to the world, he says, because it neither sees him nor knows him. For spiritual gifts are not received unless they are desired: "She," divine Wisdom, "hastens to make herself known to those who desire her." And they are not desired unless they are somehow known. Now there are two reasons why they are not known. First, because one does not want to know them; and secondly, because one is not capable of such knowledge. These two reasons apply to the worldly. In the first place, they do not desire this, and as to this he says, the world neither sees him, that is, does not want to know him: "They have fixed their eyes on the ground" (Ps 16:11). Further, they are not capable of knowing him, and as to this he says, nor knows him. As Augustine says: "Worldly love does not have invisible eyes which alone can see the invisible Holy Spirit." "The sensual person does not perceive those things pertaining to the Spirit of God" (1 Cor 2:14). Just as a tainted tongue does not taste sweet flavors, so a soul tainted by the corruption of the world does not taste the sweetness of heavenly things.

Here is the interpretation of Chrysostom. I say that he will give you another Paraclete, the Spirit of truth, but he will not assume flesh, because the world neither sees him nor knows him, that is, it will not receive him, but only you will.

Now he mentions, first of all, to whom the Spirit is given; secondly, he gives the reason. The Holy Spirit is given to believers: he says, you, who are moved by the Holy Spirit, will know him: "Now we have received not the spirit of the world, but the Spirit which is from God" (1 Cor 2:12). This is because you scorn the world: "We look not to the things that are seen but to the things that are unseen" (2 Cor 4:18).

The reason for this is, for he will dwell with you. Note, first, the familiarity of the Holy Spirit with the apostles, for he will dwell with you, that is, for your benefit: "Let your good spirit lead me on a level path!" (Ps 143:10); "O, how good is your spirit, O Lord, in all things" (Wis 12:1). Secondly, note how intimate his indwelling is, for he will be in you, that is, in the depths of your heart: "I will put a new Spirit within them" (Ez 11:19).

After the promise of the Holy Spirit, lest any should suppose that the Lord was to give Him, as it were, in place of Himself, in any such way as that He Himself would not likewise be with them, He added the words: "I will not leave you orphans; I will come to you." Orphani [Greek] are pupilli [parentless children] in Latin. The one is the Greek, the other the Latin name of the same thing: for in the psalm where we read, "Thou art the helper of the fatherless" [in the Latin version, pupillo], the Greek has orphano. Accordingly, although it was not the Son of God that adopted sons to His Father, or willed that we should have by grace that same Father, who is His Father by nature, yet in a sense it is paternal feelings toward us that He Himself displays, when He declares, "I will not leave you orphans; I will come to you." In the same way He calls us also the children of the bridegroom, when He says, "The time will come, when the bridegroom shall be taken away from them, and then shall the children of the bridegroom fast." And who is the bridegroom, but Christ the Lord?

(Tr. lxxv. 1) That no one might think, because our Lord was about to give the Holy Spirit, that He would therefore not be present Himself in Him, He adds, I will not leave you comfortless. The Greek word ὀρφανοὶ signifies "wards." Although then the Son of God has made us the adopted sons of the Father, yet here He Himself shows the affection of a Father towards us.

I will not leave you orphans. Here secondly, to the disciples who keep the commandments, he promises consolation concerning his visitation; on account of which he says: I will not leave you orphans, that is, desolate: I will come to you, namely by visiting: in the last chapter of Mark the Angel said: "He will go before you into Galilee; there you shall see him, as he told you." And just as the Holy Spirit is not sent except to the good, so also the visitation of Christ is only to the good.

Of necessity our Lord Jesus the Christ at this point finishes the discourse touching the Holy and Consubstantial Trinity. For He has already shown before, setting forth both words and facts for assurance unto them that love Him, both that He is in His nature God and is begotten of God the Father, and is of equal might and like mind with Him. For to this end He also at one time said: What I speak, I speak not from Myself; and at another time again: If I do not the works of My Father, believe Me not. But if I do them, though ye believe not Me, believe My works. But besides these things it was in no small measure needful also that men should receive the right and irreproachable doctrine with reference to the Holy Spirit Himself; for so might the minds of His hearers be directed wholly unto Tightness of faith. Therefore I will set forth in few words what Christ teaches us by the passage before us. By saying that "Another" shall be sent unto us from God the Father, He once more, in accordance with His careful and wise plan, renders the expression of the faith secure. For it was only likely that some, not rightly understanding what was said, would think that He meant that the Holy Spirit was not of the essence of God (as in fact some of the witless did suppose), but that He was in His nature something different; for to say "Another," among the more ignorant sort at least, might carry the appearance of some such ground for its use. So with intent to exhibit clearly that He does not wish the kind of distinctness which the Spirit possesses to be understood in any other way, save solely in virtue of His being in a peculiar and proper sense that which His Name implies, for the Spirit is a Spirit and not a Son, even as the Son is a Son and not a Father; after saying that the Paraclete shall be sent forth, He promises that He will come Himself; showing that the Spirit is not something other than what He is Himself, forasmuch as He is a proper Spirit proceeding from the Father, and is conceived of as the Son's, and for this cause is also called His Mind. For example, Paul says, signifying withal this very thing: But we have the Mind of Christ. So then, understanding the matter rightly and without all error, and rejecting as ungainly all perversion in any direction contrary to what is reasonable, and following the words of the inspired Scripture, we say that He is not something different from the Son so far as regards natural identity, but the same; yet with characteristics both distinct and personal. For, so understanding it, I imagine, the inspired Paul also oftentimes mingles Them and introduces Either as identical with the Other; the Paraclete, I mean, and the Son. For thou wilt find him saying: But if any man hath not the Spirit of Christ, he is none of His, and again directly after: And if Christ is in you, the body is dead because of the sin; but the Spirit is life because of righteousness. Hearest thou how he expressly confesses that they have Christ who have received His Spirit? And he says also in another place: For I think that I also have the Spirit of God. And he who spake this unto us, also says: If ye seek a proof of Christ That speaketh in Me; and oftentimes prays that in us also, who have believed, Christ may dwell by faith, howbeit himself receiving the Holy Spirit. And let no one suppose that we say that he annuls the fixity of name or person in respect of each, or that he says that the Son is not a Son but a Spirit, or at least that he does not know the Spirit as Spirit, but says He is a Son; this was not the aim in his mind, and indeed neither do we so believe. For he knows how to count the Persons of the Holy and Coessential Trinity, and teaches that each of the Persons signified subsists in His proper distinctness: notwithstanding he proclaims clearly that the Holy Trinity is fixed in absolute identity. Else how ean it be that the Spirit is and is called God? For do ye not know, he says, that ye are a temple of God, and the Spirit of God dwelleth in you? But if, forasmuch as the Spirit dwelleth in us, we are made temples of God, how can the Spirit not be of God, i.e. of His Essence, whereas He makes God to dwell in us through Himself? So then by way of showing that the Spirit is not alien from His own Nature, the Only-begotten, having said that the Paraclete is being sent forth from the Father for the Saints, promises that He will come Himself and fill the place of a father, to the end that they be not found like some orphans destitute of the assistance of one to stand forth for them, and for this cause be found henceforth easy to be taken in the snares of the devil, and exceedingly easily assailed by the offences in the world, for all they be many and come as of necessity, by reason of the ungovernable madness of them that bring them to pass. So then for a shield and an irrefragable security unto our souls, the Father has given the Spirit of Christ, to fulfil in us His grace and presence and power. For it were impossible for a man's soul to effect ought that is good, or to have power over its own passions, or to escape the great subtilty of the snare of the devil, if it were not fortified by the grace of the Holy Spirit, and had not Christ Himself by reason thereof within itself. And indeed the inspired Psalmist? composing for us through the wisdom that was in him his thanksgivings on this behalf, cried aloud unto God: Lord, Thou didst crown us as with a shield of favour----meaning by a shield of favour nothing else than the Holy Spirit Who shields us, and constrains us, by gifts of unexpected strength, to [the fulfilling of] the good pleasure of God. And so He promises that none the less He will be present and will help through the Spirit them that believe on Him, albeit He ascend into the very heavens, after His Revival from the dead, now to appear in the presence of God for us, according to the words of Paul.

It is impossible for one's soul to accomplish anything good, or to have power over its own passions or to escape the great subtlety of the devil's snare if the soul is not fortified by the grace of the Holy Spirit and has Christ himself within it.… Christ promises nothing less than that he will be present and will help those who believe on him through the Spirit, even though he ascends into the heavens after his resurrection from the dead.

Now how it is that we are in Him through the sacrament of the flesh and blood bestowed upon us, He Himself testifies, saying, "And the world will no longer see Me, but ye shall see Me; because I live ye shall live also; because I am in My Father, and ye in Me, and I in you." If He wished to indicate a mere unity of will, why did He set forth a kind of gradation and sequence in the completion of the unity, unless it were that, since He was in the Father through the nature of Deity, and we on the contrary in Him through His birth in the body, He would have us believe that He is in us through the mystery of the sacraments? and thus there might be taught a perfect unity through a Mediator, whilst, we abiding in Him, He abode in the Father, and as abiding in the Father abode also in us; and so we might arrive at unity with the Father, since in Him Who dwells naturally in the Father by birth, we also dwell naturally, while He Himself abides naturally in us also.

(Hom. lxxv. 1) At the first He said, Whither I go ye shall come; but as this was a long time off, He promises them the Spirit in the interval. And as they knew not what that was, He promises them that they most desired, His own presence, I will come to you: but intimates at the same time that they are not to look for the same kind of presence over again: Yet a little while, and the world seeth Me no more: as if He said, I will come to you, but not to live with you every day as I did before. And, I will come to you alone, He says, thus preventing any inconsistency with what He had said to the Jews: Henceforth ye shall not see Me.

"Do not be afraid," He says, "that I said to you 'I will send another Comforter.' Do not think that you will no longer see Me. For I will not depart from you forever. I will come and will not leave you orphans." Since at the beginning of the discourse He called them children, He now fittingly says "I will not leave you orphans."

Above, our Lord promised that the Holy Spirit would be our Consoler. But because the apostles had not risen very high in their knowledge of the Holy Spirit, and their attention was absorbed by the presence of Christ, this consolation seemed small to them. Thus, in this part, our Lord promises, first, that he will return; secondly, his own gifts (v 25). Concerning the first, he promises then that he will return; and then he gives the reason (v 21); thirdly, he answers a question for one of the disciples (v 22). Concerning the first, he first shows that he will return; secondly, the way he will return (v 19); and thirdly, he foretells the fruit of his return (v 20). Concerning the first, he shows why he needs to return; secondly, he promises to return, I will come to you (v 18).

The reason our Lord has to return is so that the disciples would not remain orphans; he says, I will not leave you orphans. The word "orphans" comes from the Greek, and indicates little children who do not have a father: "We have become orphans, fatherless; our mothers are like widows" (Lam 5:3).

Consider that we can have three fathers. One father gives us existence: "We have had earthly fathers," literally, fathers of our flesh (Heb 12:9). Another father would be one whose evil example we follow: "You are of your father the devil" (8:44). A third father would be one who gratuitously adopts us: "You have received the spirit of adoption of sons" (Rom 8:15). Now God does not adopt as his children those who imitate their father, the devil, for "What fellowship has light with darkness?" (2 Cor 6:14). And he does not adopt those who are too attached, in a worldly way, to their parents: "He who loves father or mother more than me is not worthy of me" (Mt 10:37). But God does adopt as his children those who have become orphans by being stripped of their affection for sin and by abandoning a worldly love for their parents. "For my father and my mother have forsaken me, but the Lord will take me up" (Ps 27:10); but much more one who has left them: "Forget your people and your father's house; and the king will desire your beauty" (Ps 45:10).

Note that Christ presents himself to his disciples as a father. Now although the word "father," if taken to indicate a person, is special to the Father, yet if it is taken to indicate an essence, it is appropriate for the entire Trinity. So our Lord said above (13:33): "Little children, yet a little while I am with you."

Christ promises to come when he says, I will come to you. But he had already come to them by taking on flesh: "Christ Jesus came into the world" (1 Tim 1:15). Still, he will come in three more ways. Two of these ways are bodily or physical. One is after the resurrection and before his ascension, when he leaves them by death and comes to them after the resurrection and stands among his disciples, as is stated below (c 20). The other bodily coming will be at the end of the world: "This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven" (Acts 1:11); "And then they will see the Son of man coming in a cloud with power and great glory" (Lk 21:27). His third coming is spiritual and invisible, that is, when he comes to his faithful by grace, either in life or in death: "If he comes to me I will not see him" (Job 9:11).

He says, therefore, I will come to you, after the resurrection (and this is the first way of coming mentioned above) and "I will see you again" (16:22). Again, I will come to you at the end of the world: "The Lord will come to judge" (Is 3:14). And again I will come at your death to take you to myself: "I will come again and will take you to myself" (above v 3). And again, I will come to you, visiting you in a spiritual way: "We will come to him and make our home with him" (14:23).

He then goes on to say, "Yet a little while, and the world seeth me no more." How so the world saw Him then; for under the name of the world are to be understood those of whom He spake above, when saying of the Holy Spirit, "Whom the world cannot receive, because it seeth Him not, neither knoweth Him." He was plainly visible to the carnal eyes of the world, while manifest in the flesh; but it saw not the Word that lay hid in the flesh: it saw the man, but it saw not God: it saw the covering, but not the Being within. But as, after the resurrection, even His very flesh, which He exhibited both to the sight and to the handling of His own, He refused to exhibit to others, we may in this way perhaps understand the meaning of the words, "Yet a little while, and the world seeth me no more; but ye shall see me: because I live, ye shall live also."

What is meant by the words, "Because I live, ye shall live also"? Why did He speak in the present tense of His own living, and in the future of theirs, but just by way of promise that the life also of the resurrection-body, as it preceded in His own case, would certainly follow in theirs? And as His own resurrection was in the immediate future, He put the word in the present tense to signify its speedy approach: but of theirs, as delayed till the end of the world, He said not, ye live; but, "ye shall live." With elegance and brevity, therefore, by means of two words, one of them in the present tense and the other in the future, He gave the promise of two resurrections, to wit, His own in the immediate future, and ours as yet to come in the end of the world. "Because I live," He says, "ye shall live also:" because He liveth, therefore shall we live also. For as by man is death, by man also is the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. As it is only through the former that every one is liable to death, it is only through Christ that any one can attain unto life. Because we did not live, we are dead; because He lived, we shall live also. We were dead to Him, when we lived to ourselves; but, because He died in our behalf, He liveth both for Himself and for us. For, because He liveth, we shall live also. For while we were able of ourselves to attain unto death, it is not of ourselves also that life can come into our possession.

We have now, therefore, to understand, so far as He is pleased to unfold it, the meaning of the words, "Yet a little while, and the world seeth me no more; but ye shall see me." It is true, indeed, that after a little while He was to withdraw even His body, in which the ungodly also were able to see Him, from their sight; for none of them saw Him after His resurrection. But since it was declared on the testimony of angels, "He shall so come in like manner as ye have seen Him go into heaven;" and our faith stands to this, that He will come in the same body to judge the living and the dead; there can be no doubt that He will then be seen by the world, meaning by the name, those who are aliens from His kingdom. And, on this account, it is far better to understand Him as having intended to refer at once to that epoch, when He said, "Yet a little while, and the world seeth me no more," when in the end of the world He shall be taken away from the sight of the damned, that for the future He may be seen only of those with whom, as those that love Him, the Father and Himself are making their abode. But He said, "a little while," because that which appears tedious to men is very brief in the sight of God: for of this same "little while" our evangelist, John, himself says, "Little children, it is the last time."

(Tr. lxxv. 2) For the world saw Him then with the carnal eye, manifest in the flesh, though it did not see the Word hidden under the flesh. But after the resurrection He was unwilling to show even His flesh, except to His own followers, whom He allowed to see and to handle it: Yet a little while, and the world seeth Me no more; but ye shall see Me. But, inasmuch as the world, by which are meant all who are aliens from His kingdom, will see Him at the last judgment, it is better perhaps to understand Him here as pointing to that time, when He will be taken for ever from the eyes of the wicked, to be seen thenceforth by those who love Him. A little while, He says, for that which seems a long time to men, is but a moment in the eyes of God. Because I live, ye shall live also.

(Tr. lxxv. 3) But why does He speak of life as present to Him, future to them? Because His resurrection preceded, theirs was to follow. His resurrection was about so soon to take place, that He speaks of it as present; theirs being deferred till the end of the world, He does not say ye live, but ye shall live. Because He lives, therefore we shall live: As by man came death, by man came also the resurrection of the dead. (1 Cor. 15:21)

[Jesus] applied the word world to those who, being bound by this material and carnal life and beholding the truth by material sight alone, were ordained through their unbelief in the resurrection to see our Lord no more with the eyes of the heart.… For the carnal person who has never trained his mind for contemplation but rather keeps it buried deep in the lust of the flesh, as in mud, is powerless to look up to the spiritual light of the truth.

Yet a little while, and the world sees me no more, because after the Passion he did not appear to the worldly, but to the Apostles; Acts 10: "He gave him to be made manifest not to all the people, but to witnesses preordained by God." But you shall see me: because I live, through the life of glory, and you shall live, through the life of grace, which begins in faith: concerning which, Habakkuk 2: "But my just one shall live by faith."

Now that the Passion is close at hand, and brings along with it the moment of His Assumption, He says that He will be invisible to the world, that is, to them that value the enjoyment of things temporal before the Divine blessings, and set more store by earthly things than by heavenly. And by way of making our belief to the end thereof kindred and consistent with what has been already said above, we shall be right in saying, that God the Father has given the Paraclete, i.e. the Holy Spirit, of course through the Son; for all things are through Him from the Father. Notwithstanding He has come, not on all indiscriminately, both evil and good, but on them on whom it was fitting He should go forth. For so far forth as touches the most rich and unstinted grace of the Giver, no man of all in the earth remained a non-partaker: For I will pour out, He says in the prophets, of my Spirit on all flesh. Yet each man is unto himself an accessory cause of his possessing or else wholly failing to get the God-given blessing. For some men, because that in no wise do they strive to cleanse their own mind by all goodness, but love exceedingly to dwell in the evils in the world, shall abide non-partakers of the Divine grace, and shall not see Christ in themselves, forasmuch as they have a heart void of the Spirit. For this cause albeit they are ranged on the side of the Protector of the orphans they are torn in pieces by simply everything that is strong enough to overreach, be it a passion or a devil, or yet any other worldly lust, and by everything that can drag them down as it were and overpower them unto sin. Howbeit, unto the holy and them that were purposed to receive Him, He said, as was likely He would, forasmuch as they were going to endure none of those ills, I will not leave you orphans, I am coming unto you. And so He says He shall be invisible and wholly unbeheld by them that mind the hings in the world, after His Departure hence, I mean His Ascension into heaven. But He says He will be found visible unto the holy, forasmuch as the Holy Spirit is putting a certain Divine and spiritual flash in the eyes of their heart, and sowing therein all good knowledge.

For we shall either suppose that this is what He means by Yet a little while and the world beholdeth Me no more; but ye behold Me; or else turning aside to a different point of view----especially when there is intertwined with His words the saying Because I live, ye shall live also----we reason somewhat on this wise. For after His Revival from the dead, when He had effected for our nature the return unto that whereunto it existed from the beginning, and had made man incorruptible, He ascended, as it were by way of first-fruits and in the Temple of His own Body first, unto God the Father in heaven. But after in the meanwhile accomplishing a short time, He will descend again, as we believe, and will return again unto us, in the glory of His Father with the Holy Angels, and will set up the appalling tribunal before all men, both evil and good. For all created things shall come to judgment. And rendering becoming awards, corresponding to the life each one has led, He will say to them on the left, i.e. to those that have minded the things in the world: Depart from Me ye cursed, into the eternal fire prepared for the devil and his angels; howbeit to them on the right, i.e. to the holy and good: Come ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. For they shall be with Christ and shall reign with Him, and shall revel in the heavenly blessings, having been made conformable to His Resurrection, and escaped the meshes of the ancient corruption, being endued with the long and ineffable life, and living endlessly with the ever-living Lord. For that they who have practised a life dear to God and exalted, shall be with Christ without ceasing, to wit contemplating His divine and unspeakable beauty, Paul will make clear where he says: For the Lord Himself shall descend from Heaven, with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord; and again, to them that have chosen to mortify worldly passions: For ye died, and your life is hid with Christ in God. When Christ, Who is our life, shall be manifested, then shall ye also with Him be manifested in glory. So----for I will sum up the meaning of the Lord's saying----the lovers of the evil things in the world shall go down to Hades and be banished from the presence of Christ; howbeit there shall be with Him and dwell with Him for ever the lovers of virtue, they who have kept inviolate the earnest of the Spirit, and being with Him of a surety they shall also behold His Divine Beauty without all hindrance. For, he says, the Lord shall be thine eternal Light, and God thy glory. And it is also likely that this is what the Lord means to make manifest, when we hear Him saying: Yet a little while and the world beholdeth Me no more; but ye behold Me; because I live ye shall live also. Howbeit in no wise will He speak falsely in saying that the time intervening, before His Revelation as it were, is a little while. For to God Who always is, even what is a long time with us counts utterly for nothing; and the Psalmist will testify this when he says: For a thousand years in Thy sight, O Lord, are but as yesterday that is past, and a watch in the night.

Those who love evil in the world will go down to Hades and be banished from the presence of Christ. However, the lovers of virtue who have kept inviolate the earnest of the Spirit will be with him and dwell with him. And being with him surely they shall also behold his divine beauty without any hindrance. For he says, "the Lord shall be your eternal light and God shall be your glory."

For as that 'Comforter,' after the Ascension of the Mediator, being another Consoler of mankind, is in Himself invisible, so He inflames each one that He has filled to long after the invisible things. And because worldly hearts are set upon the things that are seen alone, the world receiveth Him not, because it doth not rise up to the love of the things that are unseen. For worldly minds, in proportion as they spread themselves out in interests without, contract the bosom of the heart against the admission of Him. And because out of mankind there are few indeed, who, being purified from the pollution of earthly desires, are opened by that purification to the receiving of the Holy Spirit, this word is called 'a hidden word,' since, surely, there are particular persons that receive that in the heart, which the generality of men know nothing of.

(Hom. lxxv. 2) To me however he seems to refer not only to the present life, but to the future; as if He said, The death of the cross shall not separate you from Me for ever, but only hide Me from you for a moment.

The world, that is, all the other people, sees me for a short time only, but you will see me again after my resurrection so that this vision of yours may testify that I am living again. And you will not only see me living, but the same thing will happen to you. When you also resurrect at the right time after your death, you will live and will participate in a second life. He does not say, "because I live" casually, that is, you will see me because I live. But he means You will witness the fact that I am alive, and by seeing it you will know that I resurrected from the dead and live and that I did not remain subject to death, as many believe.

And lest they think that He would appear in the body to them and to everyone as before, He says: "The world will no longer see Me. You alone will see Me after the resurrection. For I live; though I will accept death, yet I will rise again."

"And you shall live," that is, having seen Me, you will rejoice and, as if after death, will come alive from My appearing. Or also thus: "Just as My death served unto life, so you also, though you die, shall live." Therefore, do not grieve either over Me dying, or over yourselves. For even if you die, you shall live in the life to come.

As if He said, Though I shall die, I shall rise again. And ye shall live also, i. e. when ye see Me risen again, ye will rejoice, and be as dead men brought to life again.

Here he explains how he will return and shows that his return to the apostles will be in a special way. Since they might think that he would return to them as still subject to death, he excludes this, saying: Yet a little while, and the world will see me no more. If we explain this as referring to his return after the resurrection, the meaning is this: Yet a little while, that is, I will be with you only for a short time in this mortal flesh, and then I will be crucified; but after that, the world will see me no more. This is because after the resurrection he did not show himself to all, but only to witnesses pre-ordained by God, that is, to his disciples (Acts 1:3). Thus he says, but you will see me, that is, in my glorified and immortal body.

He gives the reason for this when he says, because I live and you will live. This clears up a difficulty. The disciples could have wondered how they would see him, since he would be dead, and they with him. So he says that this will not be the case, because I live, that is, I will live after the resurrection: "I died, and behold I am alive for evermore" (Rev 1:18), and you will live, because you will not be killed with me: "If you seek me, let these men go" (18:8). Here is another interpretation: I live, by my resurrection, and you will live, that is, you will rejoice over this, since "The disciples were glad when they saw the Lord" (20:20). Here, to live means to rejoice, and it is used in this sense in Genesis (45:26): "When Jacob heard that Joseph was ruling in Egypt his spirit began to live again," with joy.

Augustine finds fault with this interpretation because our Lord said, Yet a little while, and the world will see me no more. This means that the worldly will never see him again. Yet they will see him at the judgment, according to: "Every eye will see him" (Rev 1:7). For this reason Augustine explains this little while as including the second coming, when Christ comes to judge. This time is described as little in comparison to eternity: "For a thousand years in your sight are but as yesterday when it is past" (Ps 90:4). The Apostle, in Hebrews (12:26), also refers to this time as a little while when he is explaining the statement in Haggai: "In a little while, I will shake the heavens and the earth and the sea and the dry land" (2:7). And the world will see me no more, because after the judgment those who love the world and the wicked will not see him, since they are going into eternal fire. As we read in another version of Isaiah (26:10): "Remove the wicked so they do not see the glory of God." But you, who have followed me and stayed with me in my trials, will see me, in an everlasting eternity: "Your eyes will see the king in his beauty" (Is 33:17); "We shall always be with the Lord" (1 Thess 4:17). You will see me because I live and you will live also. This is like saying: Just as I have a glorified life in my soul and in my body, so will you: "Christ will change our lowly body to be like his glorious body" (Phil 3:21). He says this because our glorified life is produced by the glorified life of Christ: "For as in Adam all die, so also in Christ shall all be made alive" (1 Cor 15:22). Christ speaks of himself in the present tense, I live, because his resurrection would be immediately after his death, and there would be no delay; according to: "I will rise at dawn" (Ps 108:2), because "You will not let your holy one undergo corruption" (Ps 16:10). When referring to the disciples he uses the future, you will live, because the resurrection of their bodies was to be postponed till the end of the world: "Your dead shall live, their bodies shall rise" (Is 26:19).

By love, and the observance of His commandments, that will be perfected in us which He has begun, viz. that we should be in Him, and He in us. And that this blessedness may be understood to be promised to all, not to the Apostles only, He adds, He that hath My commandments and keepeth them, he it is that loveth Me.

When someone sweeps clean their soul in the name of Christ, Christ dwells in them and God dwells in Christ. From that time onward, that person becomes one of three persons—himself; Christ, who dwells in him; and God, who dwells in Christ.

"In that day," He says, "ye shall know that I am in my Father, and ye in me, and I in you." In what day, but in that whereof He said, "Ye shall live also"? For then will it be that we can see what we believe. For even now is He in us, and we in Him: this we believe now, but then shall we also know it; although what we know even now by faith, we shall know then by actual vision. For as long as we are in the body, as it now is, to wit, corruptible, and encumbering to the soul, we live at a distance from the Lord; for we walk by faith, not by sight. Then accordingly it will be by sight, for we shall see Him as He is. For if Christ were not even now in us, the apostle would not say, "And if Christ be in you, the body is dead indeed because of sin; but the spirit is life because of righteousness." But that we are also in Him even then, He makes sufficiently clear, when He says, "I am the vine, ye are the branches." Accordingly in that day, when we shall be living the life, whereby death shall be swallowed up, we shall know that He is in the Father, and we in Him, and He in us; for then shall be completed that very state which is already in the present begun by Him, that He should be in us, and we in Him.

It follows: In that day (the day of which He saith, ye shall live also) ye shall know, i. e. whereas now ye believe, then ye shall see, that I am in the Father, and ye in Me, and I in you. For when we shall have attained to that life in which death is swallowed up, then shall be finished that which is now begun by Him, that He should be in us, and we in Him.

On that day you will know that I am in my Father: in which is noted the distinction of persons and the unity of essence; which pertains to the faith of the Trinity; and you in me, and I in you, through grace, and this pertains to the faith of redemption. You in me, as branches in the vine: below in the fifteenth chapter: "I am the vine, you are the branches: abide in me." And I in you, as an indweller in a dwelling: "The temple of God is holy, which you are," First Corinthians, chapter three.

The meaning of the passage before us is somewhat hard to reach, and as it were demands that the inquiry applied to it be keen, and imposes very considerable delay on our discourse: howbeit we believe that Christ will once more direct us into truth. Now some, albeit among the number of those once supposed among the impious heretics to be of eminence, refusing malignantly to confess that the Son is of the essence of God the Father, and is therefore in Him, conceive that the union is an accidental one and not one of nature; and in fact they have written----belching forth thereby what proceeds from their own minds, not from the Holy Spirit----that, forasmuch as the Son is loved by the Father, and Himself loves the Father in return, it is after this sort that He is in Him. And these demented men bring as a proof hard to overthrow, the words attached to the clause before us, to wit concerning us and Him; and indeed they say, resting withal their blasphemies on the staff of a reed, that as we are said to be in Him, and have Him in ourselves, and are not united to Him in the matter of our essence, but the manner of the union is determined by our capacity to love and be loved in return; so the Son also, one of them would say, is not at all within the essence of God the Father, but being wholly distinct in the matter of His nature, and being quite differently characterised, is understood to be in the Father solely by virtue of the law of love. For it is their aim, as we said just now, to show that the Only-begotten is an effect and a creature, and produced and honoured merely with His preeminence over the rest of the creatures, notwithstanding He is external to the essence of God the Father.

But forasmuch as concerning this we have already spoken at length, assaying thereby to show to the best of our power, that the Son is by nature in the Father and that the union which He has with Him is substantial, we will forbear further for the present to extend our remarks touching this subject. Howbeit we will not wholly leave as it were the ground of the argument clear for our opponents to overrun, but will set the battle in array against them in a few words, exhibiting so far as possible at once the mischief and the ignorance of their wicked and loathsome artifice; and particularly we will say: If it is solely by reason that He is loved and loves that the Son is in the Father, and if by the same law we are in Him and He in us, and no different bond of union is discernible, whether we consider that which binds the Son to the Father, or us to Him and Him to us: in what sense or on what principle, I pray you, does He say that it is in that day we shall know the mystery of this? For seemingly we do not yet know that the Father loves the Son, and the Son also loves the Father; nor, I suppose, do we yet know our own condition, but a vain calculation mocks us, when we think that the Son loved us, and for this cause won us unto the Father, and that we also loved Him! For when He says In that day ye shall know, He shows that the time of the knowledge is not yet present; then, why did the Lord all in vain make our ears ring with His words: The Father loveth the Son? For that He Himself loves the Father, who will deny? And how, I pray you, said He also that His choosing to suffer in our behalf was a clear proof of His love to us-ward? For greater love hath no man than this, He says, that a man lay down His life for His friends. And why did He manifestly seek for love from us towards Himself, and that for this cause we should be eager to fulfil His good pleasure? For he that loveth Me, He says, will keep My commandments. For when shall we keep the Divine commandment, if at the present we make no account thereof? Forasmuch then as it is fit we believe that the Son loves the Father, and loves us and is beloved by us, how is it not consistent to conceive that the Son has purposed to signify something diverse from this, and not to define the manner of the union by the law of love; or rather that He has manifestly introduced it to us as after some different sort, when He says: In that day ye shall know that I am in My Father and ye in Me and I in you. But peradventure the opponent will answer, that before the Passion Christ said such things as these to us, to wit that He loves the Father and is loved again by the Father, and He loves us also and we Him; but that after the Passion and the Revival from the dead, when we saw that He burst the bonds of death, we learnt that He is in the Father, forasmuch as also He is loved, and for this cause rose from the dead. For this cause also He is in us and we in Him, according to the same law of love.

But we reply: Your opposition is exceeding idle, and wholly without understanding, and a tissue of rotten words. But, excellent Sirs, consider once more that what we knew of a truth before the Resurrection from the dead, there was no need to learn after the Resurrection. For if it was only imperfectly that we believed that the Son is loved of His own Father, and Himself loves the Father, it was indeed necessary to await the Resurrection, with intent we might therefrom have the perfection of knowledge. But if the Father be worthy of belief when He says even before the Resurrection: He is My beloved Son; and if the Saviour Himself also speaks true when He says: The Father loveth the Son; and if the law of love is fittingly to be conceived in its entire perfection; why do ye foolishly strike at us with hard words? And why, thrusting aside the beauty of the Truth, do ye fashion you an unsightly lie, dragging outside of the Father's essence the Son that is of Him and through Him, and withal inventing right rotten words, and contriving tricks of absurd argumentation? For that the Only-begotten loved us, and that we also loved Him, will be open to any one to see with utmost readiness, so he be willing to regard intently the nature of the truth: For being in the form of God the Father, He counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant. Then what, I pray you, was the ground of such actions? Was it not the law of love towards us? And how is it possible to doubt? And our willingness too on behalf of Christ and readiness to abandon our very life to the persecutors, that we may not deny our own Lord, will it not supply proof to demonstration of our love to Him? But a man will also say that this either is entirely true, or will condemn the Holy Martyrs as having wrought a desperate struggle for Christ for no useful end, and endured so grievous a danger all unrecompensed. So then, whereas it is proved with all clearness that the Father has towards the Son love in perfection, and that in like sort also He loves the Father, and we Him and He us, what reason could there be in supposing that the discernment thereof is referred perchance to other times, when the Lord says: In that day ye shall know that I am in the Father, and ye in Me, and I in you.

For away with their idle talkings and the pretentiousness of their God-hating speculations! But we waxing bold in the consciousness of bearing the torch of the Spirit, will not hesitate to say what seems to be right, with intent to clear up the questions at issue. So then, having said above: Because I live ye shall live also, straightway He is found to have added: In that day ye shall know that I am in My Father, and ye in Me, and I in you. Then to what man, upright and wont to think rightly, would it not be abundantly clear, that He limits a day, the time to wit of the knowledge hereof, upon which we ourselves also, renovated after His likeness, shall ascend unto eternal life, escaping from the curse of death? And something after this sort the Christ-bearer seems to me to indicate----I mean, Paul----when, revealing to us the Divine Mystery, he writes to some: For ye died and your life is hid with Christ in God; when then Christ, which is your life, shall appear, then shall ye also appear with Him in glory. For He shall transform the body of our humiliation----this body assuredly, and not a diverse----to be conformable unto His glory, and shall transmute the nature of man unto the ancient type with power unspeakable, changing all things easily unto whatsoever He will, none forbidding; for He is very God That maketh all things and changeth the fashion of them, as it is written. So then at that day, or time, when ye also yourselves shall live----for I do live, albeit made man like unto you, and clad with the body which as touching its proper nature is subject to corruption----ye shall recognise clearly, He says, that I am in the Father, and ye in Me, and I in you. And we shall be disposed to think that the Lord said this unto us, not with intent we might suppose that He is in the Father according to the law of love, as indeed our opponents thought fit to believe, but according to the power of a deep mystery, which is also both difficult to conceive, and hard to utter; howbeit I will essay how I may be able to expound it.

Now I hold that the mind of any man on earth is very far from equal to the accurate exposition hereof; notwithstanding, in the fervour of love, albeit with powers of sight and utterance but little whetted, let us now consider the aim of the Incarnation of the Only-begotten. Let us, I pray you, examine the cause, wherefore, being as God in the form of God the Father, He counted it not a prize to be on an equality with God, but emptied Himself, taking the form of a servant, and endured the cross despising the shame. For in this way the depth of the mysteries before us will be manifest, so far as is possible, howbeit hardly so. But we shall learn how the Son is in the Father, naturally, that is, and not by virtue of the relation of being loved and loving as invented by our opponents; and we again in Him after the same sort, and He in us. Well then, one cause the wise Paul expounded was a true and most general cause of the Incarnation of the Only-begotten, when he said: For God the Father was pleased to gather together in one all things in Christ; and "gathering in one," both the name and the thing, plainly involves the bringing back again and resumption of the things that have digressed to an unconformable end unto what they were in the beginning. Then desiring to put before us in a clear light the methods of the gathering in detail, at one time he said: For what the Law could not do, in that it was weak through the flesh, God, sending His own Son in the likeness of sinful flesh and as an offering for sin, condemned sin in the flesh: that the ordinance of the Law might be fulfilled in us, who walk not after the flesh, but after the Spirit; and at another again: Since then the children are sharers in flesh and blood, He also Himself in like manner partook of the same; that through death He might bring to nought him that had the power of death, that is the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage. And herein we have two methods of the gathering together which Paul expounded the doctrine of the Incarnation of the Only-begotten as of necessity involving; but a further method, inclusive of the others, was set forth by the wise Evangelist John. For he writes thus touching Christ: He came unto His own, and they that were His own received Him not. But as many as received Him, to them gave He the right to become children of God, even to them that believe on His Name: which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. So then it is abundantly evident and manifest I conceive unto all, that it was for these causes especially that, being by nature God and of God, the Only-begotten has become man; namely with intent to condemn sin in the flesh, and by His own Death to slay Death, and to make us Sons of God, regenerating in the Spirit them that are on earth unto supernatural dignity. For it was, I trow, exceeding good, after this sort to gather together again into one and to recover unto the ancient estate the sore-stumbled race, to wit, the human. Again, let us set each of the causes just given side by side with the Lord's saying, and thereupon make such remarks that seem fit. For we must inquire in what sense it may be seemly to conceive that God the Father condemned sin in the flesh by sending His own Son in likeness of sinful flesh. For albeit the Son were by nature God and had shone forth from His essence and possessed naturally the immutability of His proper being, and for this cause in no wise could stumble into sin, or turn aside anywhither into what is not right, the Father caused him voluntarily to descend into the flesh that is subject to sin, with intent that making very flesh His own, He might bring it over unto His own natural property, to wit, sinlessness. For, I conceive, we shall not be right in believing that it was with intent to effect this for the Temple of His own Body alone that the Only-begotten has been made man; for where were the glory and profit of His Advent unto us to be seen, if He accomplished the salvation of His own Body alone? But we believe rather that it was to secure the benefits for all nature through Himself and in Himself first as in the firstfruits of humanity, that the Only-begotten has become like us. For like as we have followed after not only death but all the sufferings of the flesh, undergoing this suffering in the first man by reason as well of the transgression as of the divine curse; after the same sort, I conceive, shall we all of us follow Christ, as He saves in many ways and sanctifies the nature of the flesh in Himself. Wherefore also Paul said: And as we love the image of the earthy, we shall bear also the image of the heavenly. For the image of the earthy, to wit of Adam, is to be in sufferings and corruption; and the image of the heavenly, to wit of Christ, is to be in impassibility and incorruption. So then the Word being God by nature condemned sin in His own flesh, by charging it to cease its activity, or rather so amending it as that it should move after the good pleasure of God, and no longer at its own will; and so whereas the body was natural, He made it spiritual. This then is one method of the gathering together; but the method that is most befitting and appropriate to the drift of the passage before us shall follow it. And it will be our task to speak touching eternal life and the slaying of Death, and how the Only-begotten removed from human nature the corruption that came of the transgression. Therefore forasmuch as the children are partakers of blood and flesh, He also in like manner took part in the same with intent to slay Death, and that He that created all things unto immortality and made the generations of the world healthful, according as it is written, might remould once more the fashion of things unto their ancient estate.

And once again, albeit my argument be more minute than behoves, yet, as it needs must, it shall proceed, setting forth the ancient condition of our estate. For I conceive the sincere purpose to grasp the meaning of the words before us, will wholly escape the dangers that come of mere loitering. So then this rational creature upon earth, I mean man, was made from the beginning after the image of Him that created him, according to the Scriptures; and the meaning of image is various. For an image may be, not after one sort, but after many; howbeit the element of the likeness to God that made him, which is far the most manifest of all, was his incorruptibility and indestructibility. But never, I conceive, would the creature have been sufficient unto himself to be so, merely by virtue of the law of his own nature; for how could he that is of the earth in his own nature have been shown to possess the glory of incorruption, unless it were from the God that is by nature both incorruptible and indestructible and ever the same, that he was enriched with this boon in like manner as with all others? For what hast thou that thou didst not receive? saith somewhere unto us the inspired Paul, with exceeding reason and truth. With intent then that what was once brought into being out of that which is not, might not, by sinking back to its own original, once more vanish into nothing, but rather be preserved evermore----for this was the aim of Him that created it----God makes it partaker of His own nature. For He breathed into his face the breath of life, i.e. the Spirit of the Son, for He is Himself the Life with the Father, holding all things together in being. For the things that are receptive of life both move in Him and live, according to the words of Paul.

And let none of us found hereupon any words of false teaching, by supposing that we said that the Divine inbreathing has become a soul unto the living creature; for this we deny, guided unto the truth of the matter by such reasoning as this. If any suppose that the Divine inbreathing became a soul, let him tell us whether it was turned aside from its own nature and has been made into a soul, or has it remained in its own identity? For if they say it has been on anywise changed and that it traversed the law of its own nature, they will be convicted of blasphemy; for they will say that the immutable and ever-unchanging Nature is altogether mutable; whereas if it was in no wise turned aside, but has ever remained what it always was, after coming forth from God, to wit His inbreathing, how did it deflect unto sin, and become susceptible of so great diversity of passions? For, I trow, they would not say that there is, in anywise, in the Divine Nature the possibility of transgression. But to get over the words due to the subject before us without using lengthy proofs, I say we must repeat this once again and say,----that no one, I imagine, rightly minded would suppose that the Breath which proceeded from the Divine Essence became the creature's soul, but that after the creature was ensouled, or rather had attained unto the propriety of its perfect nature by means of both, soul and body to wit, then like a stamp of His own Nature the Creator impressed on it the Holy Spirit, i. e. the Breath of Life, whereby it became moulded unto the archetypal Beauty, and completed after the image of Him that created it, enabled unto every form of excellence, by virtue of the Spirit given to dwell in it. But whereas, being free of will, and entrusted with the reins of its own purposes----for this also is an element in the image, forasmuch as God has power over His own purposes----it turned and has fallen----but how this came to pass the Holy Scripture must teach you, for the account of it therein is plain----God the Father both determined and took in hand to gather together once more in Christ the nature of man unto its ancient estate, and willing it accomplished it withal. So then it naturally follows that we should observe how it has come to pass. It was not otherwise possible for man, forasmuch as he was of a nature that was perishing, to escape death, save by recovering that ancient grace, and partaking once more in God Who holdeth all things together in being and preserveth them in life through the Son in the Spirit. Therefore He hath become partaker of blood and flesh, i.e. He hath become man, being by nature Life, and begotten of the Life that is by nature, i.e. of God the Father----to wit, His Only-begotten Word, with intent that ineffably and inexpressibly and as He alone could skill to do, uniting Himself with the flesh that by the law of its own nature was perishing, He might bring it back unto His own Life and make it through Himself partaker of God the Father. For He is Mediator between God and men, according as it is written, knit unto God the Father naturally as God and of Him, and again unto men as man; and withal having in Himself the Father and being Himself in the Father; for He is the impress and effulgence of His Person, and not distinct from the Essence, whereof He is impress and wherefrom He proceeds as effulgence; but both being Himself in It, and having It in Himself; and again having us in Himself according as He wears our nature and our body has become entitled the Body of the Word. For the Word was made flesh, according to the utterance of John. And He wears our nature, remoulding it unto His own Life. And He is also Himself in us; for we have all been made partakers of Him, and have Him in ourselves through the Spirit; for, for this cause we have Both, being made partakers of the Divine Nature, and are entitled sons, after this sort having in us also the Father Himself through the Son. And Paul will testify hereof where he says: Because ye are sons God sent forth the Spirit of His Son into your hearts, crying, Abba, Father. For His Spirit is not something diverse from the Son, I mean as touching the law of identity, to wit, identity of nature.

This being the result of the progress of our discourse of these things, let us now take the meaning of what has been set forth, and adapt it to the interpretation of our Saviour's words: For in that day ye shall know, He says, that I am in the Father, and ye in Me, and I in you. For I live Myself, He says, for I am Life by nature, and have shown the Temple of My own Body alive; but when ye also yourselves, albeit ye are of a corruptible nature, shall behold yourselves living in like manner as I do, then indeed ye shall know exceeding clearly, that I, being Life by nature, did knit you through Myself unto God the Father, Who is also Himself by nature Life, making you partakers as it were and sharers in His Incorruption. For naturally am I in the Father----for I am the Fruit of His Essence and Its real Offspring, subsisting in It, having shone forth from It, Life of Life----and ye are in Me and I in you, forasmuch as I appeared as a man Myself, and made you partakers of the Divine Nature by putting My Spirit to dwell in you. For Christ is in us through the Spirit, converting that which has a natural tendency to corruption into incorruption, and transferring it from the condition of dying unto that which is otherwise. Wherefore also Paul says that He that raised Jesus Christ from the dead, shall quicken also your mortal bodies, through His Spirit that dwelleth in you. For albeit the Holy Spirit proceeds from the Father, yet He comes through the Son, and is His Own; for all things are through the Son from the Father. For that it was through the Spirit we were wrought anew unto eternal life, the Divine Psalmist will bear us record, when he cries as unto the God of all: When Thou openest Thine Hand, all things shall be filled with goodness; when Thou turnest away Thy Face they shall be troubled; Thou shalt take away their breath and they shall fail and shall turn again to their dust. Thou shalt send forth Thy Spirit and they shall be made, and Thou shalt renew the face of the earth. Hearest thou how the transgression that was in Adam, and the "turning away" as it were from the Divine precepts, sore troubled the nature of man, and made it return to its own earth? But when God sent forth His Spirit, and made us partakers of His own Nature, and through Him renewed the face of the earth, we were transfigured unto newness of life, casting off the corruption that comes of sin, and once more grasping eternal life, through the grace and love towards mankind of our Lord Jesus Christ, through Whom and with Whom unto God the Father, be glory with the Holy Spirit unto the ages. Amen.

If it is merely because he loves and is loved that the Son is in God the Father, and if by the same law we are in the Son and he in us, and no different bond of union is discernible—whether we consider that which binds the Son to the Father or us to him and him to us—then in what sense, or on what principle, I ask you, does Jesus say that "in that day" we shall know the mystery of this?…"For in that day you shall know," he says, "that I am in the Father, and you are in me, and I am in you." For I myself live, he says, for I am life by nature and have shown the temple of my own body alive. But when you yourselves (albeit you are of a corruptible nature) also behold yourselves living in a similar way as I do, then indeed you shall know very clearly that I, being life by nature, knitted you through myself into God the Father, who is also himself life by nature, making you partakers as it were and sharers in his incorruption. For I am in the Father naturally, being the fruit of his essence and its real offspring, subsisting in it, having shone forth from it. I am life of life, and you are in me and I in you, forasmuch as I appeared as a man myself and made you partakers of the divine nature by having my Spirit dwell in you. For Christ is in us through the Spirit, converting that which has a natural tendency to corruption into incorruption and transferring it from the condition of dying to that which is otherwise. And so Paul also says that "he who raised Jesus Christ from the dead shall enliven also your mortal bodies through his Spirit that dwells in you." For albeit the Holy Spirit proceeds from the Father, yet he comes through the Son and is his own. For all things are through the Son from the Father. The divine psalmist will testify that it was through the Spirit that we were recreated for eternal life when he cries as one speaking to the God of all …, "You shall take away their breath and they shall fail and shall turn again to their dust. You shall send forth your Spirit, and they shall be made, and you shall renew the face of the earth. Do you hear how the transgression that was in Adam and the "turning away" from the divine commandments, troubled the nature of humanity and made it return to its own earth? But when God sent forth his Spirit and made us partakers of his own nature and through him renewed the face of the earth, we were transfigured to "newness of life," casting off the corruption that comes with sin and once more grasping eternal life through the grace and love toward the human race that our Lord Jesus Christ has.

If he wished to indicate a mere unity of will, why did he set forth a kind of gradation and sequence in the completion of the unity, unless it were that, since he was in the Father through the nature of deity and we on the contrary are in him through his birth in the body, he would have us believe that he is in us through the mystery of the sacraments? And thus there might be taught a perfect unity through a mediator while, we abiding in him, he abode in the Father and as abiding in the Father abode also in us. In this way we might arrive at unity with the Father, since in him who dwells naturally in the Father by birth, we also dwell naturally while he himself abides naturally in us also.

(viii. de Trin) Or He means by this, that whereas He was in the Father by the nature of His divinity, and we in Him by means of His birth in the flesh; He on the other hand should be believed to be in us by the mystery of the Sacrament: as He Himself testified above: Whoso eateth My flesh, and drinketh My blood, dwelleth in Me, and I in Him. (supr. 6:54)

(Hom. lxxv. 2) Or, in that day, on which I shall rise again, ye shall know. For His resurrection it was that established their faith. Then the powerful teaching of the Holy Spirit began. His saying, I am in the Father, expresses His humility; the next, And ye in Me, and I in you, His humanity and God's assistance to Him. Scripture often uses the same words in different senses, as applied to God and to men.

Then, he says, from these facts only you will learn that what I said to you was true about which you now have your doubts. I said, "I am in my Father" concerning the equality of nature and the inseparable connection when I will appear so. And I said "you are in me" concerning your faith and love for me when you will be made a participant with me in charity and also in the gift of the Spirit. "And I in you" is said with reference to what the close connection will cause when, after being regenerated by the power of the Spirit, you are with me in the body and I am with you in the head.

"In that day you shall know that I am in My Father," that is, when I rise again, then you shall know that I am not separated from the Father, but have one and the same power.

"And you in Me," that is, kept by Me, "and I in you," that is, I am with you, I deliver you from sorrows, I work miracles through you, and in general I glorify you through all things.

And in another sense: "I am in you," as the Head in the members, for the apostles are members of Christ (1 Cor. 6:15), "and you in Me," as members in the Head. When He rose, then He made clear to them the knowledge of all this. For after the resurrection, the grace of the Spirit taught them all things.

When you hear the words "I am in the Father, and you in Me, and I in you," do not understand them in one and the same sense. For the Son is in the Father as Consubstantial, while He is in the apostles as a Helper and Co-worker, and the apostles are in Him as those who receive from Him help, cooperation, and fervor.

Many other names are also used of God and of men, but not in the same sense. Thus, we too are called gods (Ps. 82:6), but not in the same sense as God. The Son is called the Image and Glory of the Father (Heb. 1:3), and man is called the same; but not in the same meaning. So also must one understand the present words. Likewise the following words, "As the Father has sent Me, so I also send you" (John 20:21), must we really understand them in a simple manner? The Father sent the Son in the sense that He, being bodiless, became incarnate, being born of the Virgin. Does it then follow that the apostles also came from heaven and were bodiless, then became incarnate, and each of them was born of a virgin?! But to understand the words of Scripture in this way is manifest madness.

Now we see the fruit of his return, which is the knowledge of those things which the apostles did not know. For, as we saw, Peter did not know where Christ was going, and so he asked: "Lord, where are you going?" (13:36); and Thomas did not know this, nor the way he would go: "Lord, we do not know where you are going; how can we know the way?" (14:5). Philip did not know the Father, and so he asked: "Lord, show us the Father, and we shall be satisfied" (14:8). All these arose from ignorance of one thing: they did not know how the Father is in the Son and the Son is in the Father. Thus Christ said to Philip: "Do you not believe that I am in the Father and the Father in me?" (14:10). And so our Lord promises them that they will know this, saying, In that day you will know that I am in my Father, and so forth. This will dispel all confusion from the hearts of the disciples.

This sentence can be explained as referring to his coming at the time of the resurrection, and his coming at the judgment. We have two kinds of knowledge of the mysteries of the divinity. One is imperfect, and we have this by faith; the other is perfect, and comes by vision. These two kinds of knowledge are mentioned in, "For now we see in a mirror dimly," by the first kind of knowledge, "but then face to face," referring to the second kind of knowledge (1 Cor 13:12).

He says, In that day, after my resurrection, you will know that I am in my Father: and they will know this by the knowledge of faith, because then having seen that he has arisen and is among them, they will have a most certain faith about him, especially those who would receive the Holy Spirit, who would teach them all things. Or, on the other hand, In that day, of the final resurrection at the judgment, you will know, that is, clearly and by vision: "Then I shall understand fully, even as I have been fully understood" (1 Cor 13:12).

But what will they know? The two things he mentioned above. First, "the Father who dwells in me does the works" (14:10). Referring to this he says, that I am in my Father, that is, by a consubstantiality of nature. The other thing they will know is what he said about doing works through the disciples, when he said, "he who believes in me will also do the works that I do" (14:12). And referring to this he says, and you in me, and I in you.

Here our Lord seems to say that the relation between himself and the Father is like the relation of the disciples to himself. For this reason the Arians maintained that just as the disciples are inferior to Christ and not consubstantial with him, so the Son is inferior to the Father and distinct from him in substance. One should answer this by saying that when Christ says, I am in my Father, he means by a consubstantiality of nature: "I and the Father are one" (10:30); "And the Word was with God" (1:1).

The statement, and you in me, means that the disciples are in Christ. For what is protected or shielded by something is said to be in that thing, like something contained in its container. In this way the affairs of a kingdom are said to be in the hands of the king. And with this meaning it is said that "in him we live and move and have our being" (Acts 17:28). And I in you, remaining within you, and acting and indwelling within you by grace: "that Christ may dwell in your hearts through faith" (Eph 3:17); "You desire proof that Christ is speaking in me" (2 Cor 13:3).

Hilary gives another exposition. And you in me, that is, you will be in me through your nature, which I have taken on: for in taking on our nature he took us all on: "He did not take hold of the angels, but he did take hold of the seed of Abraham" (Heb 2:16). And I in you, that is, I will be in you when you receive my sacrament, for when one receives the body of Christ, Christ is in him: "He who eats my flesh and drinks my blood abides in me, and I in him" (6:56).

Another interpretation: and you in me, and I in you, that is, by our mutual love, for we read: "God is love, and he who abides in love abides in God, and God abides in him" (1 Jn 4:16). And you did not know these things, but you will know them in that day.

And the form of a servant will pass away. For to this end He had manifested Himself, that He might execute judgment. After the judgment, He shall go hence, will lead with Him the body of which He is the head, and deliver up the kingdom of God. Then will openly be seen that form of God which could not be seen by the wicked, to whose vision the form of a servant must be shown. 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." Then will He be there manifested, "who, being in the form of God, thought it not robbery to be equal with God." Then He will manifest Himself, as He has promised to manifest Himself to them that love Him. For "he that loveth me," saith He, "keepeth my commandments; and he that loveth me shall be loved of my Father; and I will love him, and will manifest myself to him." He was present in person with those to whom He was speaking: but they saw the form of a servant, they did not see the form of God. They were being led on His own beast to His dwelling to be healed; but now being healed, they will see, because, saith He, "I will manifest myself to him." How is He shown equal to the Father? When He says to Philip, "He that seeth me seeth my Father also."

"He that hath my commandments," He adds, "and keepeth them, he it is that loveth me." He that hath [them] in his memory, and keepeth them in his life; who hath them orally, and keepeth them morally; who hath them in the ear, and keepeth them in deed; or who hath them in deed, and keepeth them by perseverance;-"he it is," He says, "that loveth me." By works is love made manifest as no fruitless application of a name. "And he that loveth me," He says, "shall be loved of my Father, and I will love him, and will manifest myself to him." But what is this, "I will love"? Is it as if He were then only to love, and loveth not at present? Surely not. For how could the Father love us apart from the Son, or the Son apart from the Father? Working as They do inseparably, how can They love apart? But He said, "I will love him," in reference to that which follows, "and I will manifest myself to him." "I will love, and will manifest;" that is, I will love to the very extent of manifesting. For this has been the present aim of His love, that we may believe, and keep hold of the commandment of faith; but then His love will have this for its object, that we may see, and get that very sight as the reward of our faith: for we also love now, by believing in that which we shall see hereafter; but then shall we love in the sight of that which now we believe.

(Tract. lxxv. 5) He that hath them in mind, and keepeth them in life; he that hath them in words, and keepeth them in works; he that hath them by hearing, and keepeth them by doing; he that hath them by doing, and keepeth them by persevering, he it is that loveth Me. Love must be shown by works, or it is a mere barren name.

(Tract. lxxv. 5) I will love him, as if now He did not love him. What meaneth this? He explains it in what follows: And will manifest Myself unto him, i. e. I love him so far as to manifest Myself to him; so that, as the reward of his faith, he will have sight. Now He only loves us so that we believe; then He will love us so that we see. And whereas we love now by believing that which we shall see, then we shall love by seeing that which we have believed.

(ad Paul. de videndo Dei, Ep. 112:100, 10) He promises to show Himself to them that love Him as God with the Father, not in that body which He bore upon earth, and which the wicked saw.

Even now the Son loves those who love him and the Father. But he loves them now so that they may live properly as a result of their faith, which works through love. Then (in the future), he will love them as well, but in such a way that they may come to the vision of the truth of which they only had a taste through faith. When he adds, "I will show myself to him," he will indeed show himself to all human beings but will show his very own being only to the elect. At the judgment even the damned will see Christ, but only the just will see the king in all his beauty.

He who has the commandments. Here the third point is touched upon, namely that to those who observe the commandments a reward is promised. And the reason for this is that such a one who keeps the commandments is loved by the Lord, and therefore is beatified and glorified: on account of which he says: He who has my commandments and keeps them, he it is who loves me: because, as Gregory says, "the proof of love is the display of works"; whence in the Psalm: "His justice unto the children of children, to those who keep his covenant and are mindful of his commandments to do them." He who keeps them thus truly loves indeed, not in word only, as those of whom it is said in First John, chapter three: "Let us not love in word nor in tongue, but in deed and in truth." But he who loves me will be loved by my Father, and also by me, and I will love him: Proverbs, chapter eight: "I love those who love me"; and I will show my love in the reward: whence: And I will manifest myself to him, and this is the reward; whence in the Psalm: "I will show him my salvation"; the Gloss: "The vision is the whole reward"; below in the seventeenth chapter: "This is eternal life, that they may know you, the only true God, and Jesus Christ whom you have sent."

Our Saviour here says that the revelation of the mystery in us will then be clearest when we see ourselves living in conformity with His likeness. For as I live, He says, ye shall live also; the mind of each being fulfilled as it were not with what he has heard and believed merely, but rather with what he actually enjoys, when he has reached the completion of the promise. For experience is more powerful than language in ability to convince and satisfy. That we may not think that all without distinction are endowed with the power to partake of so holy a blessing, even though they be not good men and illuminated by the fear of God, He has added at once to His speech the qualification, "they that love Me;" clearly showing thereby that no others will be allowed to choose so incomparable a grace, but those who have chosen to live most righteously: for they would be "those that love Him." For even if it be the fact that Christ raises the bodies of all men, for there will be a resurrection of the evil and the good alike, yet not to all without distinction will a new life of glory and felicity be given. For it is clear that some only rise again to punishment, and will have a life more grievous than any death, while others spending ages of blessedness, will actually live the desirable and holy life in Christ. For that they who are doomed to receive the sentence of punishment from Christ on the occasion of the judgment, will abide without a taste of the blessed life, although they shared with the Saints the lot of resurrection, He makes plain by these words: He that believeth on the Son hath eternal life, but he that obeyeth not the Son shall not see life, but the wrath of God shall abide on Him. For know that although while all the evil and the good alike await the resurrection, He says that those who are fast bound by the charge of disobedience cannot even attain to a glimpse of the life, as He declares that it is not the mere act of resurrection that is life, but that that life rather consists in rest and glory and felicity, spiritual of course and of no other kind. A spiritual kind of felicity is meant, the perfect knowledge of God and the complete revelation of the mysteries of Christ, not as in a glass and in riddles, even as now showing the characters of the object of our quest dimly, but shining out to us and glistening in perfect purity and making our knowledge quite complete. For that which is in part shall be done away, as Paul says.

Our Lord Jesus Christ then, when He teaches us that to those who choose to love Him and to those who do His commandments is the promise of His revelation given, and to them it is more appropriate and pertinent, and not to those who are otherwise minded and who do the contrary, has conveyed this useful lesson in the words: He that hath My commandments and keepeth them, he it is that loveth Me. And a man has His commands when he has received the faith, and, laying it to heart, has let into his inmost soul the unpolluted and unmistakeable teaching of the Gospel commandments. And he fulfils them by carrying them out into actuality, and by making haste to distinguish himself by the light of his actions. Such a man then is perfect and wholly wedded to righteousness, a shining light by his faith and conduct, who has witness borne him of his holiness after the pattern of Christ. For At the mouth of two or three witnesses shall every word be established, according to the Scripture. A man of this sort again, God the Father will surely love, and no less also the Son will love him. For as He is of the same Substance, so also has He the same Will as His Father. For as the Substance is one the Will also is one, and there is one purpose over all, and there is no discord severing Their Wills in twain. For to those who are thought worthy of the Divine love He promises that He will give a glorious reward and that He will crown them with exceeding great blessings. For I will manifest Myself unto him, He says. For to the pure in heart the mystery of the Godhead will be clearly revealed, and Christ gives them light, illuminating the path of every duty by His Spirit, and unveiling Himself and making Himself visible as it were by the ineffable torchlight of the soul. And those who have made their choice once for all are blessed and worthy of all admiration. And methinks the prophet David was a man after this sort when he says, I will hear what the Lord God will say in me. And so is also the Divine Apostle when he exhorts us, saying, If ye seek a proof of Christ that speaketh in me; for He speaks of things concerning Himself in His Saints by His Spirit; yea, reveals other mysteries besides. Therefore it is true that knowing these things well, the Saints sometimes say, Unto us God revealed them through the Spirit; sometimes, But we have the mind of Christ, meaning by His mind His Spirit.

Jesus has added the qualification "he who loves me," clearly showing that none other than those who have chosen to live most righteously will be allowed to choose such an incomparable grace, for they are the ones who love him. While it is true that Christ raises the bodies of all—for there will be a resurrection of the evil and the good alike—a new life of glory and happiness will not be given to all without distinction. For it is clear that some only rise again to punishment and will have a life worse than any death, while others … will live a desirable and holy life in Christ.

Do you see how [Jesus] has hidden his manifestation in the commandments? Of all the commandments, therefore, the most comprehensive is to love God and our neighbor. This love is made firm through abstaining from material things and through stillness of thoughts.Knowing this, the Lord enjoins us "not to be anxious about tomorrow," and rightly so. For if someone has not freed himself from material things and from concern about them, how can he be freed from evil thoughts? And if he is beset by evil thoughts, how can he see the reality of the sin concealed behind them? This sin wraps the soul in darkness and obscurity and increases its hold on us through our evil thoughts and actions. The devil initiates the whole process by testing a person with a provocation that the person is not compelled to accept. But the one urged on by self-indulgence and self-esteem begins to entertain this provocation with enjoyment. Even if their discrimination tells them to reject it, yet in practice they take pleasure in it and accept it. If someone has not perceived this general process of sinning, when will he pray about it and be cleansed from it? And if he has not been cleansed, how will he find purity of nature? And if he has not found this, how will he behold the inner dwelling place of Christ? For we are a dwelling place of God, according to the words of prophet, evangelist and apostle.

Whoever loves me and keeps my commandments will enjoy my love and that of the Father and will obtain in addition a vision of who I really am. They will not be disadvantaged by the fact that they did not see me in body. Indeed, they will also enjoy that vision at the appropriate time as well when they see me coming down from heaven.

With such words, as we said above, He calms their sorrow, teaching them that the one who loves Him is not the one who grieves over His death — which grief they themselves were experiencing — but the one who keeps His commandments and precepts about not being attached to the present life, but laying down one's life for God and for the good. He speaks to them as if to say: "You think that you grieve over My death out of love, but I, on the contrary, place the sign of love in your not grieving." That such is the thought in His words is evident from what He says a little further on: "If you loved Me, you would rejoice that I am going to My Father" (John 14:28). So then, whoever loves Me has My commandments, and not only has them but also keeps them, lest the thief — the devil — should come and steal this treasure, for careful vigilance is needed so as not to lose them.

He who loves Me, what reward shall he receive? "He shall be loved by My Father, and I will love him, and will manifest Myself to him."

Why did He say this: "I will manifest Myself to him"? Since after the resurrection He was to appear to them in a body of divine form, so that they would not take Him for a spirit and a phantom, He foretells this to them, so that when they saw Him then, they would not remain in unbelief, but would remember that He had foretold this to them, and that He appears to them for keeping His commandments, so that they would always strive to keep them, and He would always appear to them. The mystery of the resurrection is great, and they would have accepted it with difficulty; therefore He prepares them, saying that He will appear to them Himself. For after the resurrection He also ate for the very reason that they would not consider Him a phantom — which was precisely the thought Judas had now.

As if He said, Ye think that by sorrowing, as ye do, for my death ye prove your affection; but I esteem the keeping of My commandments the evidence of love. And then He shows the privileged state of one who loves: And he that loveth Me shall be loved of My Father, and I will love him.

Or, as after the resurrection He was to appear to them in a body more assimilated to His divinity, that they might not take Him then for a spirit, or a phantom, He tells them now beforehand not to have misgivings upon seeing Him, but to remember that He shows Himself to them as a reward for their keeping His commandments; and that therefore they are bound ever to keep them, that they may ever enjoy the sight of Him.

Now the reason for his return is given, and our Lord mentions two reasons why he is seen by the faithful and not by the world. The first is their true love for God; the second is God's love for them (v 21b).

As to the first he says, he who has my commandments and keeps them, he it is who loves me. Note that true love is love which appears and proves itself by actions: for love is revealed by its actions. Since to love someone is to will that person something good and to desire what this person wants, one does not seem to truly love a person if he does not accomplish the will of the beloved or do what he knows this person wants. And so one who does not do the will of God does not seem to truly love him. Thus he says, he who has my commandments and keeps them, he it is who loves me, that is, with a true love for me.

Some have these commandments of God in their heart, by remembering them and continually meditating on them: "I have laid up your word in my heart, that I might not sin against you" (Ps 119:11). But this is not enough unless they are kept in one's actions: "A good understanding have all those who practice it" (Ps 111:10). Others have these commandments on their lips, by preaching and exhorting: "How sweet are your words to my taste" (Ps 119:103). They also should follow them in their actions, because "He who does them and teaches them shall be called great in the kingdom of heaven" (Mt 5:19). Thus in Matthew (c 23), God reprimands those who speak but do not act. Others have them by hearing them, gladly and earnestly listening to them: "He who is of God hears the words of God" (8:47). Yet this is not enough unless they keep them in their actions, "for it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified" (Rom 2:13); "Do not labor for the food which perishes, but for the food which endures to eternal life" (6:27). Therefore, those who have the commandments in the above ways do keep them to a certain extent; but they still have to persist in keeping them. For this reason Augustine says: "The person who keeps the commandments in his memory and keeps them in his life, who has them in his speech and keeps them in his conduct, who has them by hearing them and keeps them by doing them, who has them by doing and persisting in doing them, this is one who loves me."

As for the second reason why he will be seen by the faithful, he says, he who loves me will be loved by my Father. At first glance this does not seem to make sense. Does God love us because we love him? Assuredly not; for we read: "not that we loved God, but because he has first loved us" (1 Jn 4:10).

Therefore, we should understand this statement in the light of what was said before, "He who has my commandments and keeps them, he it is who loves me." This does not mean that one keeps the commandments and as a result of this loves. But rather, one loves, and as a result of this, keeps the commandments. In the same way, we should say here that one is loved by the Father, and as a result he loves Christ, and not that one is loved because he loves. Therefore, we love the Son because the Father loves us. For it is a characteristic of true love that it draws the one loved to love the one who loves him: "I have loved you with an everlasting love, and therefore I have drawn you having compassion on you" (Jer 31:3).

Because the Father's love is not without the Son's love, since it is the same love in each, "Whatever the Father does, that the Son does likewise" (5:19), he adds, and I will love him. Why does he say, I will love, using the future, since the Father and the Son love all things from eternity? We should answer that love, considered as being in the divine will, is eternal; but considered as manifested in the accomplishment of some work and effect, is temporal. So the meaning is: and I will love him, that is, I will show the effect of my love, because I will manifest myself to him: for I love in order to manifest myself.

Note that one's love for another is sometimes qualified and sometimes absolute. It is qualified when one wills the other some particular good; but it is absolute when one wills the other all good. Now God loves every created thing in a qualified sense, because he wills some good to every creature, even to the demons, for example, that they live and understand and exist. There are particular goods. But God loves absolutely those to whom he wills all good, that is, that they have God himself. And to have God is to have truth, for God is Truth. But truth is had or possessed when it is known. So God, who is Truth, truly and absolutely loves those to whom he manifests himself. This is what he says, and I will manifest myself to him, that is, in the future, by glory, which is the ultimate effect of future beatitude: "He showed it to his friend" (Job 36:33); "She hastens to make herself known to those who desire her" (Wis 6:13).

Someone might ask: The Father will manifest himself, will he not? Yes, both the Father and the Son. For the Son manifests himself and the Father at the same time, because the Son is the Word of the Father: "No one knows the Father except the Son" (Mt 11:27). If in the meantime the Son manifests himself to anyone in some way, this is a sign of God's love. And this can be a reason why the world will not see him, because he will not manifest himself to it because it does not love him.

Christ is the true Son, and so when we receive the Spirit, we are made sons. For it says; 'you did not receive the spirit of slavery leading you back into fear, but you have received the Spirit of adopted sonship' [Romans 8:15]. But when we are made sons in the Spirit, it is clear that we are called children of God in Christ... And when the Spirit is given to us-the Saviour said: 'Receive the Holy Spirit' [John 20:22]- God [The Father] is in us... But when God is in us, the Son is also in us. For the Lord Himself said: 'I and the Father will come and make our home with him' (John 14:23). Next, the Son is life-for He said: 'I am the life' [John 14:6]- and so we are said to be given life in the Spirit... But when we are given life in the Spirit, Christ Himself is said to live in us. For it says: 'I am crucified with Christ. It is no longer I who live, but Christ who lives in me.' [Galatians 2:19-20]. - "Letters to Separion On the Spirit, Letter 1, Chapter 19"

Let him be a temple, and God will come to him. He does not disdain, does not reject, does not scorn; rather, He deigns, unless He should be indignant. Hear Him promising, hear Him in the meantime deigning by promising, not indignantly threatening: "We will come," He says, "to him, I and the Father." To him whom He mentioned above as His lover, the obedient to His commandments, the keeper of His mandate, the lover of God, the lover of his neighbor: "We will come," He says, "to him, and make Our home with him."

The heart of the faithful is not narrow, to whom the temple of Solomon was narrow. For even he, when he built this, said: If the heaven of heavens does not suffice for you. And yet the temple of God is holy, which you are. For we, he says elsewhere, are the temple of the living God. "And how do you prove this?", as if it were said to him: As it is written, he says, I will dwell in them. If some great patron said to you: "I will dwell with you," what would you do? Since your house is narrow, without a doubt you would be troubled, indeed you would be terrified, you would wish it not to happen. For you would not want to be in straits, receiving a great one, to whose coming your poor little house would not suffice. Do not fear the coming of your God, do not fear the affection of your God. He will not narrow you when He comes; rather by coming, He will broaden you. For in order that you may know that He will broaden you, He not only promised His coming: I will dwell in them, but also the very breadth, by adding: And I will walk in them. If you love this breadth, you see it. Fear has torment, therefore it has straits; and thus love has breadth. See the breadth of charity: Because the charity of God is poured forth, he says, in our hearts.

"Jesus answered and said unto him, If a man love me, he will keep my word: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not, keepeth not my sayings." Here we have set forth the reason why He is to manifest Himself to His own, and not to that other class whom He distinguishes by the name of the world; and such is the reason also why the one loveth Him, and the other loveth Him not. It is the very reason, whereof it is declared in the sacred psalm, "Judge me, O God, and plead my cause against an unholy nation." For such as love are chosen, because they love: but those who have not love, though they speak with the tongues of men and angels, are become a sounding brass and a tinkling cymbal; and though they had the gift of prophecy, and knew all mysteries and all knowledge, and had all faith so that they could remove mountains, they are nothing; and though they distributed all their substance, and gave their body to be burnt, it profiteth them nothing. The saints are distinguished from the world by that love which maketh the one-minded to dwell together in a house. In this house Father and Son make their abode, and impart that very love to those whom They shall also honor at last with this promised self manifestation; of which the disciple questioned his Master, that not only those who then listened might learn it from His own lips, but we also from his Gospel. For he had made inquiry about the manifestation of Christ, and heard in reply about His loving and abiding. There is therefore a kind of inward manifestation of God, which is entirely unknown to the ungodly, who receive no manifestation of God the Father and the Holy Spirit: of the Son, indeed, there might have been such, but only in the flesh; and that, too, neither of the same kind as the other, nor able under any form to remain with them, save only for a little while; and even that, for judgment, not for rejoicing; for punishment, not for reward.

(Tract. lxxvi. 1) Our Lord in reply explains why He manifests Himself to His own, and not to aliens, viz. because the one love Him, the other do not. Jesus answered and said unto him, If a man love Me, he will keep My words.

(Tract. lxxvi. 2) Love distinguishes the saints from the world: it maketh men to be of one mind in an house; in which house the Father and the Son take their abode; who give that love to those, to whom in the end they will manifest themselves. For there is a certain inner manifestation of God, unknown to the ungodly, to whom there is no manifestation made of the Father and the Holy Spirit, and only could be of the Son in the flesh; which latter manifestation is not as the former, being only for a little while, not for ever, for judgment, not for joy, for punishment, not for reward. And We will come unto him: They come to us, in that we go to Them; They come by succouring, we go by obeying; They come by enlightening, we go by contemplating; They come by filling, we go by holding: so Their manifestation to us is not external, but inward; Their abode in us not transitory, but eternal. It follows, And will make Our abode with him.

(Tract. lxxvi. 4) But while the Father and the Son make Their abode with the loving soul, is the Holy Spirit excluded? What meaneth that which is said of the Holy Spirit above: He dwelleth with you, and shall be in you, but that the Spirit makes His abode with us? Unless indeed a man be so absurd as to think that when the Father and the Son come, the Holy Spirit departs, as if to give place to His superiors. Yet even this carnal thought is met by Scripture, in that it says, Abide with you for ever. (v.16) He will therefore be in the same abode with Them for ever. As He did not come without Them, so neither They without Him. As a consequence of the Trinity, acts are sometimes attributed to single persons in it: but the substance of the same Trinity demands, that in such acts the presence of the other Persons also be implied.

So great is the condescension of the Word, so great the benevolence of the Father of the Word toward a well-disposed and well-ordered soul (which is itself the gift of the Father and the work of the Word), that the soul which they have preceded and prepared for themselves with such a blessing, they deign also to honor with their presence, and in such a way that they not only come to it, but also make their abode with it. For it does not suffice to show themselves, unless they also grant free access to themselves. What is it for the Word to come to a soul? To instruct it in wisdom. What is it for the Father to come? To dispose it to the love of wisdom, so that it can say: "I have become a lover of her beauty." To love is the Father's nature: and therefore the coming of the Father is proved from the love that has been poured in. What would instruction do without love? It would puff up. What would love do without instruction? It would go astray.

If I should feel that understanding is being opened to me, so that I understand the Scriptures, or the word of wisdom as it were bubbling up from within, or the light poured in from above revealing mysteries, or indeed a certain most ample bosom of heaven being unfolded to me, and richer showers of meditations flowing in upon my mind from on high: I do not doubt that the Bridegroom is present. For these are the riches of the Word, and from his fullness we receive these things. But if at the same time there shall have poured itself in a certain humble yet rich devotion of intimate sprinkling, so that the love of recognized truth begets in me a certain necessary hatred of vanity and contempt for it, lest perhaps either knowledge puff up, or the frequency of visitations exalt me: then I feel assuredly that I am being dealt with in a fatherly manner, and I do not doubt that the Father is present. But if I shall have persevered in always responding, as far as it is in me, to this condescension with worthy affections and acts, and the grace of God with me shall not have been empty: then both the Father who nourishes and the Word who instructs shall make their abode with me also.

There shines forth a threefold signification in Scriptures, teaching what to believe, what to expect, and what to do. What to believe, in terms of faith; what to expect, in terms of hope; what to do, in terms of charity, which consists in action, and not only in affective dispositions. "If anyone love Me, he will keep My word."

Jesus answered and said to him: If anyone loves me, he will keep my word; Luke 6: "Why do you call me Lord, Lord, and do not do the things which I command you?" "The love of God is not idle: for it works great things, if it is; but if it refuses to work, it is not love." And from this observance one merits the Lord's manifestation; hence and my Father will love him: and from this love follows manifestation: therefore he says: And we will come to him. And if the Lord comes, no good is lacking: Wisdom 7: "All good things came to me together with her." And we will make our abode with him, and this by merit of the observance of the commandments: hence Gregory: "He who truly loves God and perfectly keeps his commandments, in him the Lord makes his abode: because the love of the Divinity so penetrates him that he does not withdraw from this love in the time of temptation." And therefore, supply, he is manifested to you who keep my commandments, because you love me, and therefore you merit it.

It is asked concerning what is said of the Father, that the Father will come: whence: We will come to him. Why does He say this rather of Himself and the Father than of the Holy Spirit? And it seems that this ought not to be said of the Father, because the Father sends the Son. But if the Father were to come at the same time as the Son, by the same reason by which He would send the Son, by the same reason He would also send Himself. Likewise, how does He come who is everywhere and does not assume a creature? I respond: It must be said that the coming of God to us, as Augustine says, is understood according to effect, not through essence; whence Augustine: "They come to us while we come to them: they come by helping, we come by obeying; they come by illuminating, we come by beholding; they come by filling, we come by receiving." Since therefore the works of the Trinity are undivided, when the Holy Spirit comes, according to truth the Father and the Son come; yet according to appropriation it is attributed to the Father, who is another of the persons. To send, however, besides the fact that it denotes an effect, implies a personal distinction through authority and sub-authority: and therefore, even though the Father comes with the Son, He does not however send Himself with the Son. He does not make mention of the Holy Spirit, because He had spoken of this above.

When He saw that the disciple did not quite understand, He goes back again to what He said at first, and teaches clearly that He will not manifest Himself to His own, according to the conception he had formed in his mind, but that the manner of His manifestation will be special to His disciples, and not that common to the rest of mankind. For the vulgar, and those, for instance, who have just escaped from the deceitfulness of idols and have been called to the knowledge of the Living God, rest their faith on bare and unquestioned axioms, merely having learnt to know that there is no idol in the world, and that the Living God is One only; while they who have their minds illumined by every virtue and are already in a state to fitly apprehend Divine and hidden mysteries, will receive the torch of the Spirit, and will behold with the eyes of the soul the Lord Himself, Who has taken up His abode in them. The knowledge therefore that the Saints possess is not common to the rest, but is in a manner special and distinct and widely diverse. Christ then benefits us by every kind of word and way. For, first of all, anyone that loves Him is very broadly distinguished from the rest, showing as it seems to me, and as I justly apprehend, that it has not been given to all men to receive the power of His grace, but only to those in whom the glory of intimate connection with Him may be seen indwelling through their keeping His commandments.

Then in what way He will declare Himself and how He will take up His abode in them He goes on to declare. For My Father will love him, He says. For any man who has honoured by his obedience to the Son the Father from Whom He springs, will reap His love as the fruit of his conduct. Then He clearly shows what will be the issue thereof and what profit such a man will gain when He says, I and the Father will come unto him and make Our abode with him. For when our Saviour Christ dwells in us by the Holy Spirit, surely there too will be also His Father; for the Spirit of Christ is the Spirit of the Father Himself also, and the inspired Paul at one time speaks of the Spirit as belonging to the Father, and at another as belonging to the Son: not by way of logical contradiction, but rather saying what is true of either, for it is so in fact. He says then to some: He that raised up Christ Jesus from the dead shall quicken also your mortal bodies through His Spirit that dwelleth in you. Then again, And because ye are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father. Do you see that the same Spirit is of the Father and the Son? When then the Only-begotten dwells in your hearts, the Father is not far from you: for the Son hath in Himself the Father, being of one substance with Him, and is Himself by nature in the Father.

This then we may give as the definition and incontrovertible doctrine of the faith; and I should be glad to question thereupon those who have chosen heretical opinions from excess of ignorance and who arm their tongues with conceits about the Spirit. For what have they to answer when we say to them, "If the Spirit is created and alien to the substance of God, as you say, how can God abide in us through Him? And how can he that receiveth the Spirit partake of God?" For if it is within the bounds of possibility by the agency of any created being whatever for us to partake of the ineffable Divine Nature, what can be found to hinder God the Father thrusting aside the Spirit and by means of any other created being that He chooses to select dwelling in us and sanctifying us? But this is impossible: for no one can partake of the living God by any other means than by the Spirit. The Spirit therefore is God and of God, and is not numbered among creatures, as some think.

This consideration also must be taken into account. That which partakes of anything as being superior in nature and distinct from what it is itself must of necessity be different in nature from that which is partaken of. If then the Spirit is created or made, what remains for the sum of creation to partake of? Surely not itself! For in that case both that which partakes and that which is partaken of would alike owe their origin to a creator. But as it is, we being by nature both created and begotten partake of the Spirit as being different in nature from ourselves. The Spirit therefore is not created. And if this is true, and it is true, the Spirit is God and of God, as we have said. For nothing that exists can escape being included in the category of created things except the living God alone, from Whom the Holy Spirit, ineffably proceeding, dwelleth in us as He from Whom He springs. For He is an attribute of His Substance, and as it were a quality of His holiness.

So much for my controversy with these heretics. But as against the Anomoeans and those who have resolved on war with the Son, who are diseased with a like and kindred madness to these which we have just spoken of, I will refute them as briefly as possible. If a man love Me, he will keep My word; and My Father will love Him, and We will come unto him, and make Our abode with him. What, then, my good Sirs, have you to say if any one chooses to inquire and desires to know of you whether we shall have two Gods indwelling in us, the Father and the Son, or whether you conceive of one God as really existing in us. For if the Son is wholly distinct in nature and is conceived of as having a separate nature, how can we avoid believing that there is a duality of Gods in us when we keep His commandment? And if we are temples of one, that is, and not of two Gods, when the Father and the Son take up Their abode in us, how can you prove that the two coalesce unto unity in us, as, according to your crazy notion, identity of nature is out of the question? For either you must say that Christ has told us falsehoods, and that the Father only dwells in us by the Spirit, or He Himself dwells in us and the Father is absent. But this is absurd, and there is one God in us when we receive both. The Only-begotten then will appear to be not different in substance from His Father, but of Him and in Him, as the light includes the effulgence which proceeds from it. Such, and no other, is the true meaning of the mystery. And certainly the inspired Paul did not call us temples of two Gods, but clearly of one and the same. Know ye not, he says, that ye are a temple of God, and that the Spirit of God dwelleth in you? You see that making the Father and Son coalesce in identity of Substance he says that we have been made temples not of Gods but of one God. Why then do you bring your rash arguments into conflict with the power of the truth, and sow the seed of your poisonous impiety in those who are wont heedlessly to handle the holy and inspired writings?

Just as we ourselves cannot bear to live among filth and stench and are eager to rid our houses of such if there should be any, will not the pure and all-holy God even more disdain the polluted soul and abhor a heart sunk in the swamp of sxin? Of this there can be no question.

The way of the Lord is made straight to the heart when the word of truth is humbly heard. The way of the Lord is made straight to the heart when one's life is prepared according to his commandment. Hence it is written: "If anyone loves me, he will keep my word, and my Father will love him, and we will come to him and make our dwelling with him." Therefore whoever raises his mind in pride, whoever pants with the fevers of avarice, whoever defiles himself with the pollutions of lust, closes the door of his heart against the truth; and lest the Lord come to him, he condemns the gates of his soul with the bars of vices.

For today the Holy Spirit came upon the disciples with a sudden sound, and changed the minds of carnal men into love of Him, and while tongues of fire appeared outwardly, their hearts were made flaming within, because as they received God in the vision of fire, they burned sweetly through love. For the Holy Spirit Himself is love. Hence John also says: "God is love." Therefore whoever desires God with a whole heart already has Him whom he loves. For no one could love God if he did not have Him whom he loves. But behold, if any one of you were asked whether he loves God, he would respond with full confidence and a secure mind: "I love." Yet in the very beginning of the reading you heard what the Truth says: "If anyone loves me, he will keep my word." The proof of love, therefore, is the showing forth of works. Hence the same John says in his epistle: "He who says, 'I love God,' and does not keep His commandments, is a liar." For we truly love God if we restrain ourselves from our own pleasures for the sake of His commandments. For he who still flows away through illicit desires certainly does not love God, because he contradicts Him by his own will.

"And my Father will love him, and we will come to him and make our abode with him." Consider, dearly beloved brothers, how great a solemnity this is: to have the coming of God as a guest in the lodging of the heart. Certainly if some wealthy and very powerful friend were to enter your house, the whole house would be cleaned with all haste, lest perhaps there be anything that might offend the eyes of the entering friend. Let him therefore wipe away the filth of wicked deeds who prepares the house of his mind for God. But see what the Truth says: "We will come, and we will make our abode with him." For He comes into the hearts of some and does not make His abode, because through compunction they indeed receive God's regard, but in the time of temptation they forget that very thing for which they had been moved to compunction; and so they return to committing sins as if they had never lamented them at all. Therefore he who truly loves God, who keeps His commandments, in his heart the Lord both comes and makes His abode, because the love of divinity so penetrates him that he does not depart from this love in the time of temptation. He therefore truly loves whose mind wicked delight does not overcome through consent. For each person is separated from heavenly love to the extent that he delights in lower things.

(Hom. xxx. in Evang.) If thou wouldest prove thy love, show thy works. The love of God is never idle; whenever it is, it doeth great things: if it do not work, it is not.

(Hom. xxx.) Into some hearts He cometh, but not to make His abode with them. For some feel compunction for a season and turn to God, but in time of temptation forget that which gave them compunction, and return to their former sins, just as if they had never lamented them. But whoso loveth God truly, into his heart the Lord both comes, and also makes His abode therein: for the love of the Godhead so penetrates him, that no temptation withdraws him from it. He truly loves, whose mind no evil pleasure overcomes, through his consent thereto.

(Hom. lxxv. 1, 2) To correct this mistake, He says, I and My Father will come to him, i. e. I shall manifest Myself, even as My Father manifests Himself. And will make our abode with Him; which is not like a dream.

God does indeed consume and utterly destroy: he consumes evil thoughts, wicked actions and sinful desires when they find their way into the minds of believers. God, with his Son, inhabits those souls that have been rendered capable of receiving his word and wisdom, in line with his saying, "I and the Father shall come and make our abode with him." After their vices and passions have been consumed, he makes them a holy temple, worthy of himself.

Judas in great fear thought that the Lord after His death would appear to them in a dream, which is why he posed the aforementioned question. But the Lord, refuting his opinion, says that just as the Father appears Himself, so I too will appear to you Myself. For I and the Father together will come to the one who keeps My words. I will not appear to you in a dream; but since I will come with the Father, as it is fitting for the Father to appear, such also will be My appearance to you.

The words "We will make Our abode with him" also overthrow the opinion of Judas. Dreams are short-lived, but I will appear and abide with the Father. Therefore My visitation does not resemble a dream.

He foretells them about His appearing for the reason, as I have said, that they might not consider Him a phantom, and at the same time He rouses them to the keeping of His commandments by the assurance that to those who keep them both He and the Father manifest Themselves. Just as, conversely, from the one who does not keep the commandments, as from one who does not love, both He and the Father withdraw.

Then, Christ's answer is given: first, Christ states the reason why he will manifest himself to the disciples and not to the world; secondly, he explains something he had said (v 24b). He shows, first, why he will manifest himself to his disciples; secondly, why he will not manifest himself to the world, at he who does not love me. As to the first, we see the fitness of the disciples to have Christ manifest himself to them; secondly, we see the manner and order of this manifestation, at and my Father will love him (v 23). In regard to the first, he mentions two things which make a person fit to receive God's manifestation. The first is charity, the second is obedience.

As to charity, he says, If a man loves me. Three things are necessary for a person who wants to see God. First, one must draw near to God: "Those who approach his feet will receive his teaching" (Deut 33:3). Secondly, one must lift up his eyes in order to see God: "Lift up your eyes on high and see who created these things" (Is 40:26). And thirdly, one must take time to look, for spiritual things cannot be seen if one is absorbed by earthly things: "Take time and see that the Lord is sweet" (Ps 34:8). Now it is charity which accomplishes these three things. Charity joins our soul to God: "He who abides in love abides in God, and God abides in him" (1 Jn 4:16). It also makes us look at God: "For where your treasure is, there will your heart be also" (Mt 6:21). As the saying goes: "Where your love is, there your eyes are." Charity also frees us from worldly matters: "If any one loves the world, perfect love for God is not in him" (1 Jn 2:15). Thus, to turn it about, one who perfectly loves God, does not love the world.

Obedience follows from charity; and so he says, he will keep my word. Gregory says: "The proof of love is one's actions. Love for God is never lazy: if it is present it accomplishes great things; if it refuses to work, it is not love." For the will, especially when it is concerned with an end, moves the other powers to their actions: for a person does not rest until he does those things which will bring him to his intended end, especially if it is intensely desired. And so, when a person's will is intent on God, who is its end, it moves all powers to do those things which obtain him. Now it is charity which makes one intent on God, and thus it is charity which causes us to keep the commandments: "The love of Christ controls us" (2 Cor 5:14); "Its flashes are flashes of fire" (Song 8:6). And through obedience a person is rendered fit to see God: "Through your precepts," that is, as kept by me, "I get understanding" (Ps 119:104). Again, "I understood more than the aged" (Ps 119:100).

Then when he says, and my Father will love him, we see the manner and order of this manifestation. Three things are needed so a divine manifestation can be made to us. The first is divine love; and he refers to this when he says, and my Father will love him. We explained above why the future tense is used, will love, which is that he is referring to the effect of love, although from the point of view of his willing to do good, God loves us from eternity: "Yet I have loved Jacob but I have hated Esau" (Mal 1:2). Jesus does not say here, "I will love him," because he had already made that clear to them before: "I love those who love me" (Prv 8:17). It remained for him to say that the Father would love them: "He loved the people: all the saints are in his hand" (Deut 4:37).

The second thing needed is that the divine come to us; referring to this, he says, and we will come to him. An objection to this is that for a thing to come, it has to change its place. But God does not change. Therefore, I answer that God is said to come to us not because he moves to us, but because we move to him. Something comes into a place in which it previously was not: but this does not apply to God since he is everywhere: "Do I not fill heaven and earth?" (Jer 23:24). Rather, God is said to come to someone because he is there in a new way, in a way he had not been there before, that is, by the effect of his grace. It is by this effect of grace that he makes us approach him.

According to Augustine, God comes to us in three ways and we go to him in the same three ways. First, he comes to us by filling us with his effects; and we go to him by receiving them: "Come to me, you who desire me, and eat your fill of my produce" (Sir 24:19). Secondly, God comes to us by enlightening us; and we go to him by thinking of him: "Come to him and be enlightened" (Ps 33:6). Thirdly, he comes to us by helping us; and we go to him by obeying, because we cannot obey unless helped by Christ: "Come, let us go up to the mountain of the Lord" (Is 2:3).

Why does he not mention the Holy Spirit? Augustine says that we do not read here that the Spirit will be excluded when the Father and Son come, because we read above that the Spirit was "to be with you for ever" (v 16). Since in the Trinity there is a distinction of Persons and a unity of essence, sometimes the three persons are mentioned to indicate the distinction of the persons. And sometimes only two of the three persons are mentioned to indicate the unity of essence. Or again, one could say that since the Holy Spirit is nothing other than the love of the Father and the Son, when the Father and Son are mentioned, the Spirit is implied.

The third thing required for the manifestation of God is the continuation of each of the above, that is, of the love of God and of his coming to us. In regard to these he says, and make our home with him. Two things are indicated here. First, when he says, home, he indicates the stability with which we cling to God. God comes to some by faith, but does not remain because "they believe for a while and in time of temptation fall away" (Lk 8:13). He comes to others through their sorrow for sin; yet he does not stay with them because they return to their sins: "Like a dog that returns to his vomit is a fool that repeats his folly" (Prv 26:11). But he remains forever in his predestined: "I am with you always, to the close of the age" (Mt 28:20). Secondly, these words indicate the intimacy of Christ with us: with him, that is, with the one who loves and obeys him, since he takes pleasure in us, and has us take pleasure in him, "delighting in the sons of men" (Prv 8:31).

Chrysostom gives this a different meaning. He says that when Judas heard I will not leave you orphans... but you will see me, he thought that after his death Christ would come to them like the dead appear to us in a dream. So he asks, how is it that you will manifest yourself to us, and not to the world? This was like saying: How unfortunate for us! You will die and can only help us as the dead do. To exclude this Christ says, I and the Father will come to him (v 23), that is, as the Father manifests himself, so I do also, and make our home with him, which is not done in dreams.

But when He added, "And the saying which ye have heard is not mine, but the Father's who sent me," let us not be filled with wonder or fear: He is not inferior to the Father, and yet He is not, save of the Father: He is not unequal in Himself, but He is not of Himself. For it was no false word He uttered when He said, "He that loveth me not, keepeth not my sayings." He called them, you see, His own sayings; does He, then, contradict Himself when He said again, "And the saying which ye have heard is not mine"? And, perhaps, it was on account of some intended distinction that, when He said His own, He used "sayings" in the plural; but when He said that "the saying," that is, the Word, was not His own, but the Father's, He wished it to be understood of Himself. For in the beginning was the Word, and the Word was with God, and the Word was God. For as the Word, He is certainly not His own, but the Father's: just as He is not His own image, but the Father's; and is not Himself His own Son, but the Father's. Rightly, therefore, does He attribute whatever He does, as equal, to the Author of all, of whom He has this very prerogative, that He is in all respects His equal.

(Tract. lxxvi. 5) And perhaps there is a distinction at bottom, since He speaks of His sayings, when they are His own, in the plural number; as when He says, He that loveth Me not, keepeth not My sayings: when they are not His own, but the Father's, in the singular, i. e. as the Word, which is Himself. For He is not His own Word, but the Father's, as He is not His own image, but the Father's, or His own Son, but the Father's.

He who does not love me does not keep my words: and therefore such a one does not merit to see me. Such is the world and the worldly: below in chapter 15: "If the world hates you, know that it hated me before you"; and therefore it does not keep his commandments: and therefore he does not manifest himself to the world. And lest you think that he spoke his own words and not the Father's, he adds: And the word which you have heard is not mine, that is, the word: it is an antiptosis, in which one case is put for another: but of the Father who sent me: above in chapter 12: "I have not spoken of myself: but the Father who sent me, he gave me a commandment, what I should say and what I should speak."

He that loveth Me not keepeth not My words.

When He has premised and rightly defined who those that love Him are, and of what blessings they will partake, He at once proceeds to treat of others who have not yet chosen to love Him. "For they will not keep My words," He says; for this is the meaning of the saying, "he will not keep My word," spoken as if of and concerning one man, even though it has a broad and generic signification. And this that He says has a very apt connection with what precedes. For, if the keeping of His commandments or His Word is a clear proof of love towards Him, surely the converse of this will be true. For treating His bidding as of no account and thrusting His commandment aside will be a sign that we refuse to love Him, as these are the acts of men inured to evil-doing. But just as He promised that together with God the Father He would Himself abide with those who keep His laws, for the same reason, I think, He will pass away from and wholly abandon those who do the reverse. For thus the truth of Solomon's saying will be seen: Into the soul of him that maketh iniquity wisdom will not enter, nor dwell in the body given over to sin. For in common life you can observe that a similar result follows: for does not a man gain repute by conversing with those who are likeminded and who choose the same path of life, rather than with others? And Every creature loves his like, according to the saying, and Man will seek union with his like. And if it seems most desirable even among ourselves to live with those of similar habits to ourselves, how can we escape the reflection that this is still more the case with God? For as He is good by nature and the beginning and source of all virtue, He takes up His abode not in the lovers of wickedness but in the workers of virtue, and disdains the impure, and with good reason. As then we ourselves are naturally eager to rid our houses of filth and stench if any such there be, disdaining to live in them, will not the pure and all-holy God still more disdain the polluted soul, and abominate a heart sunk in the slough of sin? Of this there can be no question. For that he that doth not keep His commandment will be found among these and not elsewhere, being as he is impure and of filthy lusts, our speculation will perforce teach you. For in not keeping the Divine commands the origin of sin is found.

For just as the deprivation of light introduces its opposite, I mean darkness, just so refusing to do virtuous acts causes wickedness to spring up. For inasmuch as the subject-matter that underlies them is one and the same, things diverse from each other in quality may admit of comparison (I am far from saying they are identical) according to the law of contraries.

And so vice and virtue are separate and widely opposed to each other in quality, or how could one speak without falling into error? But both characters cannot belong to any one among us in the same relation and be fulfilled in action. For either a man is good or bad, though he may not have reached the height of iniquity or virtue. Then when the one principle is powerful within us, the other, that is the opposite, will be weak. And so if the formal principle of virtue consist in keeping His commandments, is it not most plain that in not keeping them wickedness originates? Just as to have in himself the Father and the Son, which is the origin and basis of all satisfaction of soul and glory, is in store for him that keeps His commandments, so he that keepeth them not is wholly cut off from participation in the ineffable Divine nature; which is, in effect, incapacity to enjoy any blessing. If any man then think it a good and desirable thing to partake of the Divine nature and to have God Who is the Father of the universe indwelling and abiding in the shrine of the heart by His Son, in the Spirit, let him thoroughly purge his soul, and wash away the stain of wickedness, by whatever means he can; and most of all, by all kinds of well-doing. For then will he become truly the temple of God; and He will rest and abide in him, according to the Scripture. For then it will not be with him as it was with the lawyer mentioned in the Gospels, who did not wait for grace from the Saviour, but said that he went self-called to follow Him; and, eager to seize so desirable a blessing, exclaimed, Master, I will follow Thee whithersoever Thou goest: but what said Christ to him as in a parable and in riddles, The foxes have holes and the birds of the heaven have nests, but the Son of Man hath not where to lay His Head. By foxes and birds of the heaven He meant wicked and unclean devils, and the spirits of the world and of the air, which love to dwell and take up their abode in the hearts of pleasure-seekers, fulfilling their own lusts, and so cramping the miserable souls of those who receive them that God can find no place at all for rest in them. This is what He means by laying His Head.

Let us then cleanse our hearts from every defilement, for so will God dwell in us and will render us proof against all the malice of the devil, and will make us happy and blessed, and will render us partakers of His ineffable Divine nature.

And the word which ye hear is not Mine but the Father's Who sent Me.

He once more deals with a difficult subject which required of Him accurate explanation, and again brings forward illustrations by which they might have their understanding better fitted to fully comprehend the depth of the mystery. And He confirms the minds of His hearers in order that they might not be allured by the ignorant prejudices of the Jews, and in their desire to bring their own ideas into conformity with the Jewish do despite unto the holy teaching of the Gospel. What I wish to say is this in plain words: For the law having a shadow and an impressed type until a time of reformation, according to the saying of Paul, hath been our tutor to bring us unto Christ, and provided, as it were, a preliminary training for virtue according to godliness. If any one then were to call the Mosaic dispensation preparatory to true worship in Spirit, he would not miss the mark. For, for this reason, the Law brought nothing to perfection; but our Lord Jesus Christ showed us no longer the shadows of things, but the reality itself openly, no longer sketching the outline of virtue in types and figures, as Moses did, but setting it up naked in the public sight, accomplishing the perfect man in righteousness. The instruction of the words of Christ was then a shifting and moulding of the types into truth. And since, as the truth was already shining forth, it was superfluous for the shadow any longer to prevail, Christ ordained that those who came to Him by faith should no longer frame their conduct by the types of the Law. This was very grievous to the Jews, for they thought that Christ came to destroy the old Law, although they heard Him saying openly, I come not to destroy the Law, but to fulfil. For I say unto you, one jot or one tittle shall in no wise pass away from the Law till all things be accomplished. The realisation of excellence which was introduced by the laws of Christ brings with it the fulfilment of the shadow of the Law, as we have just said. For inasmuch as in their headstrong passion they became backsliders into disobedience, and assuming a zeal for the Law not according to knowledge, they thought themselves to be advocating the Law by rejecting the commandments of Christ, it was for this very reason in order that He might not seem to any to be laying down some new and peculiar laws adverse to the will of God the Father He conveyed this useful and necessary rebuke----The word which ye hear is not Mine, but the Father s Who sent Me. Let not any one of those who come to Me by faith, He says, think that I have made any discourse not in accord with the will of God the Father. The tidings of the Gospel are His and not another's, but He gave them not as ashamed of the older enactments, nor again as though the better commandment had been unveiled at the moment; but rather because the type had been moulded into reality at the fitting time. For He That said those things by Me to the men of old time says this also now to you: for I am the living Word That interprets the ineffable Will of God the Father, wherefore am I called the Angel of great counsel.

For either after this manner we shall receive the saying, I mean the following ---- The word which ye hear is not Mine, but the Father s Who sent Me, or we shall understand it in another way. For He says that His own word is the word of God the Father, that they who keep it may know that they honour God when they are persuaded by the words which come from Him: while others, falling into the contrary extreme and not disdaining by disobedience to insult the commandment given to them, sin against the nature of the Most Highest. Now it was possible in two ways to confirm the minds of His hearers: for either the wish to honour God would incline them at all events to obedience, or the fear of coming into conflict with Him would also have this effect. For the calculation of what is useful and expedient runs through both methods. And when He says, "It is not My word," He does not at all put out of our sight the peculiar character which He bears as the Word and God. And, while He still wears His homely shape, and appears and truly is in the guise of manhood, and is really like as we are when He is saying this, He is not willing that His word should be thought merely human, but really Divine and regal; of necessity merging His character in that of the Father, in order that He might not by sundering Himself admit the conception of two Sons, as the Son is one and the same both before and after His Incarnation. For Christ is one, and not two, as some say: for the Word proceeding from the Father, being God, became flesh according to the saying of John not by conversion into flesh, but by enshrining His divinity in flesh from the womb of the holy virgin. In order then that we may not think His word is merely human, or divest the Gospel teaching of its Divine character, but may be convinced that it comes from the God Who is over all, appropriately and with great reason, inasmuch as He was then appearing to them in the form of man, He attributes His words to His Divine Nature, as in the character of God the Father, from Whom and in Whom He is by nature as His effulgence and His word and the Express Image of His Person.

He made known to them many things concerning the oneness of his own divinity with that of the Father. He made clear that there was no separation between them so that even the words he spoke to them were not his, he declared, but the Father's. "And the word that you have heard is not mine but the Father's who sent me." In this sentence he makes it abundantly clear that all who reject the teaching of his only-begotten Son reject the teaching of the Father also, since the Son says that the words he spoke are not his but the Father's. And from this it follows that if they are the words of the Father, they are also the words of the Son, for he declares, "All things whatever the Father has are mine." … And this is clearly because of the oneness of the divine substance that recognizes nothing as part of it that does not belong to the divine nature.

Hence it is still added: "He who does not love me does not keep my words." Return therefore inwardly to yourselves, dearly beloved brothers; examine whether you truly love God; yet let no one believe himself, whatever his mind has answered him without the testimony of works. Concerning love of the Creator, let tongue, mind, and life be examined. The love of God is never idle. For it works great things, if it exists; but if it refuses to work, it is not love. "And the word which you have heard is not mine, but the Father's who sent me." You know, dearly beloved brothers, that He who speaks, the only-begotten Son, is the Word of the Father, and therefore the word which the Son speaks is not the Son's but the Father's, because the Son Himself is the Word of the Father.

(Hom. xxx.) In proportion as a man's love rests upon lower things, in that proportion is he removed from heavenly love: He that loveth Me not, keepeth not My sayings. To the love then of our Maker, let the tongue, mind, life bear witness.

Nevertheless, I have heard of some who have passed in among you, holding the wicked doctrine of the strange and evil spirit; to whom ye did not allow entrance to sow their tares, but stopped your ears that ye might not receive that error which was proclaimed by them, as being persuaded that that spirit which deceives the people does not speak the things of Christ, but his own, for he is a lying spirit. But the Holy Spirit does not speak His own things, but those of Christ, and that not from himself, but from the Lord; even as the Lord also announced to us the things that He received from the Father. For, says He, "the word which ye hear is not Mine, but the Father's, who sent Me."

(Hom. lxxv. 1, 2) It follows, And the word which ye hear is not Mine, but the Father's which sent Me; i. e. He that heareth not My words, inasmuch as he loveth not Me, so loveth he not My Father. This He says to show that He spoke nothing which was not the Father's, nothing beside what seemed good to the Father.

For whoever does not love Me does not keep My words. And whoever does not love the Son does not love the Father either. For the word belongs to both the Son and the Father. Therefore, whoever does not keep the words of the Son, that is, of the Father, does not love either the Son or the Father. So you, disciples, keep My words, for by this you will prove your love for Me and for the Father.

Others say that the question "why do You intend to manifest Yourself to us, and not to the world?" was proposed by the disciple Judas not out of fear, but out of love for people. He desired that the benefit of the manifestation would be not for the disciples alone, but for the whole world as well. But the Savior shows that not all are deemed worthy of such blessings; only those who keep His commandments will become worthy of His manifestation and the Father's love. For in the one who keeps the commandments, God and the Father abides. But not in the same way as in the Son; for in the Son He abides by nature, while in man by moral disposition.

Now he gives the reason why he will not manifest himself to the world: this reason is the lack of those things on account of which he says that he will manifest himself. For when the cause is absent, the effect is absent. Now the causes for a divine manifestation to be made to the worldly are not found in them. And so God will not manifest himself to the world and the worldly.

It is clear that they do not have the cause, because the world does not love him. Referring to this he says, he who does not love me. Further, they do not obey him; and so he says, does not keep my words. As Gregory says: "To love God it is necessary to use our words, our minds and our lives." The reason is obvious why God will manifest himself to his own, and not to the world. It is because his own really have love, and it is love which distinguishes the saints from the world: "He hides the light from the proud. He shows his friend that he owns it" (Job 36:32); "The deep says 'It is not in me' and the sea," that is, one who is disordered, "says, 'It is not with me'" (Job 28:14).

Then when he says, and the word which you hear is not mine but the Father's, he clears up what he had just said, "If a man loves me, he will keep my word, and my Father will love him, and we will come to him." For someone could say that there was no reason for this statement (v 23), and it would be more reasonable to have said: "I will love him, and I will come to him." To exclude this idea he says, and the word which you hear is not mine, that is, it is not mine as coming from myself, but it is mine as coming from another, from the Father, who sent me. It is like saying: One who does not hear this word does not love only me, he also does not love the Father. And therefore, one who loves both Christ and the Father deserves a manifestation of each. So he says: and the word which you hear, spoken by me, as a human being, is indeed mine insofar as I speak it, and yet it is not mine, insofar as it is mine from another: "My teaching is not mine" (7:16); "The words that I say to you I do not speak of myself" (14:10).

Augustine remarks that when our Lord refers to his own words he uses the plural, "my words" (v 24), but when he speaks of the utterance of the Father, he uses the singular form, "the word which you hear is not mine," because he wants us to understand that the word of the Father is he himself, the unique Word of the Father. Thus he says he is from the Father, and not from himself, because he is neither his own image nor his own Son, but the Son and image of the Father. Yet all the words in our heart are from this unique Word of the Father.

In the preceding lesson of the holy Gospel, which is followed by the one that has just been read, the Lord Jesus had said that He and the Father would come to those who loved Them, and make Their abode with them. But He had also already said above of the Holy Spirit, "But ye shall know Him; for He shall dwell with you, and shall be in you": by which we understood that the divine Trinity dwelleth together in the saints as in His own temple. But now He saith, "These things have I spoken unto you while still dwelling with you." That dwelling, therefore, which He promised in the future, is of one kind; and this, which He declares to be present, is of another. The one is spiritual, and is realized inwardly by the mind; the other is corporal, and is exhibited outwardly to the eye and the ear. The one brings eternal blessedness to those who have been delivered, the other pays its visits in time to those who await deliverance. As regards the one, the Lord never withdraws from those who love Him; as regards the other, He comes and goes. "These things," He says, "have I spoken unto you, while still dwelling with you;" that is, in His bodily presence, wherein He was visibly conversing with them.

(Tract. lxxvii. 1) The abode He promised them hereafter is altogether a different one from this present abode He now speaks of. The one is spiritual and inward, the other outward, and perceptible to the bodily sight and hearing.

These things I have spoken to you, etc. This is the third part of the chapter, in which, the exhortation now having been made, He foretells the hastening of His departure, so that when it has come to pass, they may believe. And lest they be grieved about this, it is not proposed immediately, but consolation is placed first and the hastening is joined after. And He offers them consolation in multiple ways: first, from the expectation of the Holy Spirit; second, from the gift of peace; third, from the promise of visitation; fourth, from the rejoicing in His exaltation. First, therefore, He sets forth the consolation from the expectation of the Holy Spirit; on account of which He says: These things I have spoken to you, abiding with you; Luke, last chapter: "These are the words which I spoke to you, while I was yet with you"; nor ought you to be troubled if you do not understand, because you will understand at the coming of the Holy Spirit.

Contrariwise, His speech has in it the human element, and is not quite foreign to the standards we apply to ourselves, to the extent that the mind into which it entered was fitted to receive the words before us. Perhaps some one will plausibly say that Christ is not amongst us according to the power of His Godhead, although He fills the Universe and is not wholly separated from anything, but rather encompasses with unspeakable might earth and heaven, and does not leave the depths of the abyss: for where is not God"? When, then, He says, These things have I spoken unto you, while yet abiding with you, we must think that He there speaks as a man; and since He was about to vanish from our sight, I mean according to the flesh, He says this when the preparation for His departure into heaven was complete; and He says that the most perfect and complete revelation to us of the mystery is through the Comforter, that is the Holy Ghost, sent from the Father in His Name, I mean that of the Son. For as His Spirit is Christ in us, therefore He says, He shall teach you all things that I said. For since He is the Spirit of Christ, and His mind, as it is written, which is nought else but what He is, in regard to identity of nature, even though He be both conceived of and is existent, He knows all that is in Him. And Paul will be our witness, saying, For who knoweth the things of a man, save the spirit of the man which is in him? even so the things of God none knoweth save the Spirit of God. Wherefore as knowing what is in the counsel of the Only-begotten, He reporteth all things to us, not having the knowledge thereof from learning, that is; that He may not seem to fill the rank of a minister and to transmit the words of another but as His Spirit, as we said just now, and knowing untaught all that belongeth to Him of Whom and in Whom He is, He revealeth to the Saints the Divine mysteries; just as man's mind too, knowing all things that are therein, ministereth externally by uttered word the desires of the soul whose mind it is, being mentally discerned in the thoughts, and named as something else than itself, not other by nature, but as a part complemental of the whole, existing in it and believed to go forth from it. Such a relation as this is inapplicable to the ineffable Divine Nature. For small is all the power of illustrations, even if it go on to subtleties. The perfect knowledge then is begotten in the Saints by the Spirit. And indeed the inspired Paul exhorts some: I also, having heard of the faith in the Lord Jesus which is among you, and the love which ye show toward all the Saints, cease not to give thanks for you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of Him; having the eyes of your heart enlightened, that ye may know what is the hope of His calling, what the riches of the glory of His inheritance in the Saints, and what the exceeding greatness of His power to us-ward who believe, according to the working which He hath wrought in Christ, when He raised Him from the dead, and made Him to sit at His right hand in the heavenly places, far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. For in the revelation of these things by the Spirit working in us in an unspeakable way, we see the deep meaning of the Incarnation and the power of the hidden mystery. And that His Spirit, indwelling in the Saints, accomplishes the presence and the power of Christ Himself and teaches all things that He has spoken unto us, Paul will once more make none the less clear to us by the words: For this cause I bow my knees unto the Father, from Whom every family both in heaven and on earth is named, that He would grant you, according to the riches of His glory, that ye may be strengthened with power through His Spirit in the inward man; that Christ may dwell in your hearts through faith to the end; that ye, being rooted and grounded in love, may be strong to apprehend with all the Saints what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge, that ye may be filled unto all the fulness of God.

Furthermore, we must show that when He said that all would be revealed by the Spirit to the Saints, He does not give them over to another master----do not think that: but He keeps them by His side, through the Spirit, no longer seen by the eye of the flesh, but rather gazed upon as became a God by the intellectual vision of the heart.

"These things I have spoken to you while abiding with you." When would He not abide with them, who, about to ascend to heaven, promises, saying: "Behold, I am with you all days even to the consummation of the world"? But the incarnate Word both abides and departs: He departs in body, He abides in divinity. He declares therefore that He then abided with them, because He who was always present by invisible power was already departing from corporeal sight.

(Hom. lxxv. 3) These things have I spoken unto you, being yet present with you. Some of these things were obscure, and not understood by the disciples.

He withdrew his bodily presence for a time, for he is to abide at the right hand of the Father until the times that have been divinely decreed for the multiplication of the children of the church are accomplished. And then in the same body in which he ascended he will come again to judge the living and the dead. And so what was visible in Christ is now veiled in mystery. And, so that faith might be more perfect and more steadfast, vision was succeeded by revealed truth whose authority the hearts of the faithful, illumined by light from above, would now begin to follow.

Since the Lord's words were unclear to the disciples, and some of them they did not understand, while about the greater part they had doubts, then, lest they again ask Him and say, which commandments must we keep, He frees them from anxiety and confusion, saying that the Comforter will make what is unclear and difficult to understand easy to understand for you. This, which seems unclear to you, I said while remaining with you and being with you; but if I depart, then you will be taught all things. Therefore, you need not grieve on account of separation from Me, when it will bring you so many blessings and so much wisdom. For as long as I Myself remain with you and the Spirit does not come, you can comprehend nothing great or lofty.

Here our Lord promises gifts to his disciples. He had promised them both the Holy Spirit and himself; and so now he first mentions what they will receive when the Holy Spirit comes; and secondly, what they will receive from him, peace. From the coming of the Holy Spirit they will receive great things, namely an understanding of all the words of Christ. In regard to this he first mentions what he taught them, and secondly he promises they will understand them (v 26).

He says, in regard to the first, these things, what I have said, I have spoken to you, by the instrument of my human nature, while I am still with you, as bodily present. It is indeed a very great favor that the Son himself should speak to us and teach us: "In these last days he has spoken to us by a Son" (Heb 1:1); "What is all flesh that it should hear its Lord?" (Deut 5:26).

For he who came in the name of the Son surely also came in the name of the Father, for the name of the Father and of the Son is one. Thus it comes about that the name of the Father and of the Son and of the Holy Spirit is one.

"But the Comforter," He adds, "which is the Holy Ghost, whom the Father will send in my name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." Is it, then, that the Son speaks, and the Holy Spirit teaches, so that we merely get hold of the words that are uttered by the Son, and then understand them by the teaching of the Spirit? as if the Son could speak without the Holy Spirit, or the Holy Spirit teach without the Son: or is it not rather that the Son also teacheth and the Spirit speaketh, and, when it is God that speaketh and teacheth anything, that the Trinity itself is speaking and teaching? And just because it is a Trinity, its persons required to be introduced individually, so that we might hear it in its distinct personality, and understand its inseparable nature. Listen to the Father speaking in the passage where thou readest, "The Lord said unto me, Thou art my Son:" listen to Him also teaching, in that where thou readest, "Every man that hath heard, and hath learned of the Father, cometh unto me." The Son, on the other hand, thou hast just heard speaking; for He saith of Himself, "Whatsoever I have said unto you:" and if thou wouldst also know Him as a Teacher, bethink thyself of the Master, when He saith, "One is your Master, even Christ." Furthermore, of the Holy Spirit, whom thou hast just been told of as a Teacher in the words, "He shall teach you all things," listen to Him also speaking, where thou readest in the Acts of the Apostles, that the Holy Spirit said to the blessed Peter, "Go with them, for I have sent them." The whole Trinity, therefore, both speaketh and teacheth: but were it not also brought before us in its individual personality, it would certainly altogether surpass the power of human weakness to comprehend it. For as it is altogether inseparable in itself, it could never be known as the Trinity, were it always spoken of inseparably; for when we speak of the Father, and the Son, and the Holy Spirit, we certainly do not pronounce them simultaneously, and yet in themselves they cannot be else than simultaneous. But when He added, "He will bring to your remembrance," we ought also to understand that we are commanded not to forget that these pre-eminently salutary admonitions are part of that grace which the Holy Spirit brings to our remembrance.

(Tract. lxxvii. 2) So then the Son speaks, the Holy Spirit teaches: when the Son speaks we take in the words, when the Holy Spirit teaches, we understand those words. The whole Trinity indeed both speaks and teaches, but unless each person worked separately as well, the whole would be too much for human infirmity to take in.

(Tract. xxvii. 2) Suggest, i. e. bring to your remembrance. Every wholesome hint to remember that we receive is of the grace of the Spirit.

The Spirit is simple in being. His powers are many. They are entirely present everywhere and in everything. He is distributed but does not change. He is shared yet remains whole. Consider the analogy of the sunbeam: each person on whom its kindly light falls rejoices as if the sun existed for him alone, yet it illumines land and sea and is master of the atmosphere. In the same way, the Spirit is given to each one who receives him as if he were the possession of that person alone, yet he sends forth sufficient grace to fill the entire universe. Everything that partakes of his grace is filled with joy according to its capacity—the capacity of its nature, not of his power.The Spirit does not take up his abode in someone's life through a physical approach. How could a corporeal being approach the bodiless One? Instead, the Spirit comes to us when we withdraw ourselves from evil passions that have crept into the soul through its friendship with the flesh, alienating us from a close relationship with God. Only when a person has been cleansed from the shame of his evil and has returned to his natural beauty, and [only when] the original form of the royal image has been restored in him, is it possible for him to approach the Paraclete. Then, like the sun, he will show you in himself the image of the invisible, and with purified eyes you will see in this blessed image the unspeakable beauty of its prototype. Through him hearts are lifted up, the infirm are held by the hand, and those who progress are brought to perfection. He shines on those who are cleansed from every spot and makes them spiritual people through fellowship with himself. When a sunbeam falls on a transparent substance, the substance itself becomes brilliant and radiates light from itself. So too Spirit-bearing souls, illumined by him, finally become spiritual themselves, and their grace is sent forth to others. From this comes knowledge of the future, understanding of mysteries, apprehension of hidden things, distribution of wonderful gifts, heavenly citizenship, a place in the choir of angels, endless joy in the presence of God, becoming like God, and the highest of all desires, becoming God.

But the Paraclete, the Spirit, whom the Father will send in my name, that is, in faith in my name, because He was given only to those believing in Christ; above in chapter seven: "He who believes in me, as the Scripture says, rivers of living water shall flow from his belly"; Acts four: "For there is no other name under heaven given to men, in which we must be saved." That Spirit, I say, will teach you all things and bring to your remembrance all things whatsoever I shall have said to you; Wisdom seven: "Wisdom, the maker of all things, taught me: for in her there is a spirit of understanding, holy."

It can be asked concerning what he says, that the Holy Spirit will suggest all things that the Son had said; for to suggest is characteristic of an inferior. To this Gregory responds: "That the Holy Spirit is said to suggest, not because he brings knowledge from below, but because from what is hidden."

Gregory, on that passage of John fourteen, *He will teach you all things,* says: "Unless the same Spirit is present to the heart of the hearer, the speech of the teacher is idle: let no one therefore attribute to the man who teaches what he understands from the mouth of the teacher, because unless there is one who teaches within, the tongue of the teacher labors outwardly in vain."

Likewise, the same author in the same place: "Behold, you all equally hear the one voice of the speaker, and yet you do not all equally perceive the meaning of the voice heard. Since therefore the voice is not different, why is the understanding of the voice different in your hearts, unless it is because, through the fact that the voice of the speaker commonly admonishes, there is an interior teacher who specially teaches certain ones concerning the understanding of the voice?"

But if our intellect were sufficient of itself for understanding through the light of created truth, it would not need a heavenly teacher: since therefore it does need one, the conclusion is clear.

The Savior affirms that the Holy Spirit is sent by the Father, in his, the Savior's, name. This name is the Son. Here an agreement of nature and propriety, so to speak, of persons is shown. The Son can come in the Father's name only, consistent with the proper relationship of the Son to the Father and the Father to the Son. No one else comes in the name of the Father, but in the name of God, of the Lord, of the Almighty, and the like.… As servants who come in the name of their Lord do so as being the servants of that Lord, so the Son who comes in the name of the Father bears that name as being the acknowledged only-begotten Son of the Father. That the Holy Spirit then is sent in the Son's name, by the Father, shows that he is in unity with the Son: from this he is said also to be the Spirit of the Son and to make those sons [children] by adoption who are willing to receive him. The Holy Spirit who then comes in the name of the Son from the Father shall teach those who are established in the faith of Christ all things—all things that are spiritual, that is, both the understanding of truth and the sacrament of wisdom. But he will teach, not like those who have acquired an art or knowledge by study and industry but as being the very art, doctrine, knowledge itself. As being this himself, the Spirit of truth will impart the knowledge of divine things to the mind.

(Didym. de Spir. Sancto, l. ii. inter opera Hieron.) The Saviour affirms that the Holy Spirit is sent by the Father, in His, the Saviour's, name; which name is the Son. Here an agreement of nature and propriety, so to speak, of persons is shewn. The Son can come in the Father's name only, consistently with the proper relationship of the Son to the Father, and the Father to the Son. No one else comes in the name of the Father, but in the name of God, of the Lord, of the Almighty, and the like. As servants who come in the name of their Lord, do so as being the servants of that Lord, so the Son who comes in the name of the Father, bears that name as being the acknowledged only-begotten Son of the Father. That the Holy Spirit then is sent in the Son's name, by the Father, shows that He is in unity with the Son: whence He is said too to be the Spirit of the Son, and to make those sons by adoption, who are willing to receive Him. The Holy Spirit then, Who cometh in the name of the Son from the Father, shall teach them, who are established in the faith of Christ, all things; all things which are spiritual, both the understanding of truth, and the sacrament of wisdom. But He will teach not like those who have acquired an art or knowledge by study and industry, but as being the very art, doctrine, knowledge itself. As being this Himself, the Spirit of truth will impart the knowledge of divine things to the mind.

He insists that we must believe that the Holy Spirit also shares in the same oneness [that the Son does], when he foretells that the fullness of his doctrine will be perfected in them by the same Paraclete.… He meant to forewarn the blessed apostles both of his own ascent into heaven after the passion he was to suffer and of the descent of the Holy Spirit on them from heaven. But the Holy Spirit was not only in heaven, nor was he only on the earth. And neither would the Son ascend to heaven in such a way that he left the earth behind, nor did the Father alone possess the throne of heaven where the Son was returning and from where the Holy Spirit is said to come.

Neither must the Holy Spirit be regarded as separated from the Father whose Spirit he is, nor should the Son be believed to be separated from him whose face he is, as well as his right hand, power and wisdom.… For the divinity of the ever adorable Trinity is one and the same everywhere and forever. But so that a clear faith and separate belief in the Father, Son and Holy Spirit might be given to those who believe, it is accordingly written that the Father sends both the Son and the Holy Spirit, since neither he who sends nor he who is sent can be believed to be God if there is a place where he is and a place where he is not. Let us believe in the Son speaking to us, since he is the Truth: "I am not alone," he says, "because the Father is with me." And again, speaking of the Holy Spirit, he says, "But if I by the Spirit of God cast out devils." … Accordingly, since nowhere is the divinity of the Trinity not present, it is part of the divine plan for the redemption of humankind that it is spoken of as both sending and being sent. For otherwise the human mind could not grasp that the Father is the Father, and the Son is the Son and the Holy Spirit is the Holy Spirit, unless it should learn their separateness by the naming of one as sent and one as sending.

But the Paraclete, the Holy Spirit, whom the Father will send in my name, he will teach you all things and bring to your remembrance all things whatsoever I have said to you. Most of you know, my brothers, that in Greek speech "paraclete" is called in Latin "advocate" or "consoler." He is called advocate because he intercedes with the justice of the Father for the error of sinners. He who is of one substance with the Father and the Son is said to entreat for sinners, because those whom he has filled, he makes into those who entreat. Hence Paul also says: For the Spirit himself makes intercession for us with groanings that cannot be uttered. But he who entreats is less than he who is entreated; how then is the Spirit said to entreat, who is not less? But the Spirit himself entreats because he inflames those whom he has filled to entreat. Moreover, the same Spirit is called Consoler because for those who grieve over the commission of sin, while he prepares the hope of pardon, he lifts the mind from the affliction of sorrow. Of him it is rightly promised: He himself will teach you all things. Because unless the same Spirit is present in the heart of the hearer, the word of the teacher is useless. Therefore let no one attribute to the human teacher what he understands from the mouth of the teacher, because unless there is one within who teaches, the tongue of the teacher labors outwardly in vain. Behold, you all equally hear the one voice of the speaker, yet you do not equally perceive the meaning of the voice heard. Since therefore the voice is not different, why is the understanding of the voice different in your hearts, unless because through that which the voice of the speaker commonly admonishes, there is an interior master who specially teaches certain ones about the understanding of the voice? Concerning this anointing of the Spirit, it is again said through John: As his anointing teaches you concerning all things. Therefore one is not instructed by voice when the mind is not anointed by the Spirit. But why do we speak these things about human teaching, when even the Creator himself does not speak for the instruction of man, if he does not speak to that same man through the anointing of the Spirit? Certainly Cain, before he perpetrated fratricide in deed, heard: You have sinned; be still. But because, his sins demanding it, he was admonished by voice, not by the anointing of the Spirit, he was able to hear the words of God but scorned to keep them. But we must inquire why it is said of the same Spirit: He will bring all things to your remembrance, since to suggest is usually characteristic of an inferior. But because we sometimes say "to suggest" means "to supply," the invisible Spirit is said to suggest, not because he brings knowledge to us from below, but from what is hidden.

(Hom. xxx. in Evang.) Paraclete is Advocate, or Comforter. The Advocate then intercedes with the Father for sinners, when by His inward power He moves the sinner to pray for himself. The Comforter relieves the sorrow of penitents, and cheers them with the hope of pardon.

(Hom. xxx.) Unless the Spirit be present to the mind of the hearer, the word of the teacher is vain. Let none then attribute to the human teacher, the understanding which follows in consequence of his teaching: for unless there be a teacher within, the tongue of the teacher outside will labour in vain. Nay even the Maker Himself does not speak for the instruction of man, unless the Spirit by His unction speaks at the same time.

(Hom. xxx.) But why is it said of the Spirit, He shall suggest all things to you: to suggest being the office of an inferior? The word is used here, as it is used sometimes, in the sense of supplying secretly. The invisible Spirit suggests, not because He takes a lower place in teaching, but because. He teaches secretly.

(Hom. lxxv. 3) To enable them to sustain His bodily departure more cheerfully, He promises that that departure shall be the source of great benefit; for that while He was then in the body, they could never know much, because the Spirit would not have come: But the Comforter, which is the Holy Ghost, Whom the Father will send in My name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

(Hom. lxxv. 3) He often calls Him the Comforter, in allusion to the affliction in which they then were.

Grant, then, that all have erred; that the apostle was mistaken in giving his testimony; that the Holy Ghost had no such respect to any one (church) as to lead it into truth, although sent with this view by Christ, and for this asked of the Father that He might be the teacher of truth; grant, also, that He, the Steward of God, the Vicar of Christ, neglected His office, permitting the churches for a time to understand differently, (and) to believe differently, what He Himself was preaching by the apostles,-is it likely that so many churches, and they so great, should have gone astray into one and the same faith? No casualty distributed among many men issues in one and the same result.

But above, withal, He made a declaration concerning this His work. What, then, is the Paraclete's administrative office but this: the direction of discipline, the revelation of the Scriptures, the reformation of the intellect, the advancement toward the "better things? " Nothing is without stages of growth: all things await their season.

Accordingly, setting out of the question the confirmer of all such things, the Paraclete, the guide of universal truth, inquire whether there be not a worthier reason adduced among its for the observing of the ninth hour; so that this reason (of ours) must be attributed even to Peter if he observed a Station at the time in question.

He frequently mentions the Comforter because of the grief that grips them, giving them good hope that He will guide them. "The Comforter will come in My name." This means: He will not teach you anything foreign to My teaching, will not seek His own glory, but will come in My name, that is, for the glory of My name, and not His own, as hostile teachers do who draw followers after themselves.

Some understand the words "in My name" to mean that the name of Christ is "Comforter." For it is said: "We have an advocate (Comforter), Jesus Christ" (1 John 2:1). And since the Spirit, having come to the disciples, became the Comforter and relieved their sorrow, He came in the name of Christ, for He too is a Comforter, just as Christ is. But the Apostle Paul also calls the Spirit Christ, when he says: "You are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. If anyone does not have the Spirit of Christ, he is not His" (Rom. 8:9). Then he added, "But if Christ is in you..." (Rom. 8:10). Do you see how he said above that the Spirit of God dwells in them, and then added "Christ is in you"? It is clear that the apostle called the Spirit Christ. And since the Spirit is called Christ, the words "the Father will send Him in My name" you should understand to mean that He too will be called Christ.

The Holy Spirit both taught and reminded: "taught" all those things which Christ did not tell them, as they were unable to bear them; "reminded" all that which the Lord did say, but which the apostles could not retain in memory, either because of the obscurity of what was said, or because of the weakness of their understanding.

The Holy Spirit then was both to teach and to bring to remembrance: to teach what Christ had forborne to tell His disciples, because they were not able to bear it; to bring to remembrance what Christ had told them, but which on account of its difficulty, or their slowness of understanding, they were unable to remember.

He promises them that they will understand his teachings through the Holy Spirit, who will give himself to them; he says, the Paraclete... will teach you all things. He does three things concerning the Holy Spirit: he describes him, mentions his mission and his effect.

He describes the Holy Spirit in several ways: as the Paraclete, as Spirit, and as Holy. He is the Paraclete because he consoles us. He consoles us in our sorrows which arise from the troubles of this world: "fighting without and fear within" (2 Cor 7:5); "who comforts us in all our affliction" (2 Cor 1:4). He does this because he is love, and causes us to love God and give him great honor. For this reason we endure insults with joy: "Then they left the presence of the council rejoicing that they were counted worthy to suffer dishonor for the name" (Acts 5:41); "Rejoice and be glad, for your reward is great in heaven" (Mt 5:12). He also consoles us in our sadness over past sins; Matthew refers to this in "Blessed are those who mourn for they shall be comforted" (5:4). He does this because he gives us the hope of forgiveness: "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven" (20:22).

He is the Spirit because he moves hearts to obey God: "He will come like a rushing stream, which the Spirit of the Lord drives" (Is 59:19); "For all who are led by the Spirit of God are sons of God" (Rom 8:14). He is Holy because he consecrates us to God, and all consecrated things are called holy: "Do you not know that your body is a temple of the Holy Spirit within you" (1 Cor 6:19); "There is a river whose streams make glad the city of God" (Ps 46:4).

Then when he says, whom the Father will send in my name, he refers to the mission of the Spirit. We should not think the Spirit comes by a local motion, but rather by being in them in a new way in which he was not before: "When you send forth your Spirit, they are created," that is, with a spiritual existence (Ps 104:30). Notice that the Holy Spirit is sent by the Father and the Son. To show this Christ sometimes says that the Father sends him, as he does here; and he sometimes says that he himself sends him, "I will send him to you" (16:7). Yet Christ never says that the Spirit is sent by the Father without mentioning himself. So he says here, whom the Father will send in my name. Nor does Christ say that the Spirit is sent by himself, the Son, without mentioning the Father: "the Paraclete, whom I shall send to you from the Father" (15:26).

Why does he say, in my name? Will the Holy Spirit be called the Son? One could answer that this was said for the reason that the Holy Spirit was given to the faithful when they invoked the name of Christ. But it is better to say that just as the Son comes in the name of the Father - "I have come in my Father's name" - so the Holy Spirit comes in the name of the Son. Now the Son comes in the name of the Father not because he is the Father, but because he is the Son of the Father. In a similar way, the Holy Spirit comes in the name of the Son not because he was to be called the Son, but because he is the Spirit of the Son: "Any one who does not have the Spirit of Christ does not belong to him" (Rom 8:9); "God has sent the Spirit of his Son into our hearts" (Gal 4:6), because he is the Spirit of his Son, and not because he was to be called the Son: "he predestined them to be conformed to the image of his Son" (Rom 8:29). The basis for this is the consubstantiality of the Son with the Father and of the Holy Spirit with the Son.

Further, just as the Son, coming in the name of the Father, subjects his faithful to the Father - "and has made them a kingdom and priests to our God" (Rev 5:10) - so the Holy Spirit conforms us to the Son because he adopts us as children of God: "You have received the spirit of adoption, by which we cry out 'Abba!' Father" (Rom 8:15).

Next he mentions the effect of the Holy Spirit, saying, he will teach you all things. Just as the effect of the mission of the Son was to lead us to the Father, so the effect of the mission of the Holy Spirit is to lead the faithful to the Son. Now the Son, once he is begotten Wisdom, is Truth itself: "I am the way, and the truth, and the life" (14:6). And so the effect of this kind of mission is to make us sharers in the divine wisdom and knowers of the truth. The Son, since he is the Word, gives teaching to us; but the Holy Spirit enables us to grasp it.

He says, he will teach you all things, because no matter what a person may teach by his exterior actions, he will have no effect unless the Holy Spirit gives an understanding from within. For unless the Spirit is present to the heart of the listener, the words of the teacher will be useless: "The breath of the Almighty makes him understand" (Job 32:8). This is true even to the extent that the Son himself, speaking by means of his human nature, is not successful unless he works from within by the Holy Spirit.

We read before that "Every one who has heard and learned from the Father comes to me" (6:45). Here he is expanding on this, because one does not learn without the Holy Spirit teaching. He is saying in effect: one who receives the Holy Spirit from the Father and the Son knows the Father and the Son and comes to them. The Spirit makes us know all things by inspiring us from within, by directing us and lifting us up to spiritual things. Just as one whose sense of taste is tainted does not have a true knowledge of flavors, so one who is tainted by love of the world cannot taste divine things: "The sensual man does not perceive those things of the Spirit of God" (1 Cor 2:14).

Since to remind a person of something is the task of an inferior, like an agent in divine affairs, shall we say that the Holy Spirit, who brings things to our mind, is inferior to us? According to Gregory, we should say that the Holy Spirit is said to bring things to our remembrance not as though he brought us knowledge from below, but because in a hidden way he aids our ability to know. Or, one could say the Spirit teaches because he makes us share in the wisdom of the Son; and he brings things to our remembrance because, being love, he incites us. Or, the Spirit will bring to your remembrance all that I have said to you, that is, he will recall them to your memory: "All the ends of the earth shall remember and turn to the Lord" (Ps 22:27).

We should notice that of all the things Christ said to his disciples, some were not understood, and others were not remembered. Thus our Lord says, he will teach you all things, which you cannot now understand, and bring to your remembrance all that you cannot remember. How could John the Evangelist after forty years have remembered all the sayings of Christ he wrote in his Gospel unless the Holy Spirit had brought them to his mind?

For it belongs to the perfect not to be easily moved by worldly matters, not to be disturbed by fear, not to be agitated by suspicion, not to be shaken by terror, not to be harassed by sorrow: but rather, to calm the unchanging mind, like a safe seashore against the rising waves of worldly storms, with steadfast faith and unwavering devotion. This firmament, Christ introduced into the minds of Christians, bringing internal peace to the souls of the righteous; so that our heart is not troubled, nor our mind disturbed. The Apostle, the teacher, affirmed that this peace is above every mind, saying: And the peace of God, which surpasses all understanding, shall keep your hearts and minds in Christ Jesus (Philippians 4:7). Therefore, the fruit of peace is not to be disturbed in one's heart. In conclusion, the life of the just is calm, while the unjust is full of unrest and disturbance. Therefore, the wicked is afflicted more by his own suspicions than by the blows of others; and the wounds in his mind are greater than those on the body of one who is beaten by others.

The God of peace is Christ, who said, "My peace I give you, my peace I leave you." … But the peace of God is one thing, the peace of the world another, because even malignant and foul people have peace, but [this is] to their damnation. The peace of Christ is free from sins. For it flees faithlessness, spurns trickery and rejects evil deeds. This peace is pleasing and congenial to God, hostile to the devil. A person who has peace will also have love and the God of both to keep him safely guarded forever.

Christ stopped those who were waging war and established peace by destroying the might of those waging war. Those opposing powers have no power against those of the household of Christ who came out of captivity as soon as they learned to know the Redeemer. Therefore, they have an unshakeable peace because it is a peace of the soul that has been led to freedom and has put off fear and shed all trouble. Since these good things of the soul have been assured and cannot be taken away, the peace of the soul has been made sure.

This peace he left, after a fashion, in his last will and testament to his disciples, our apostles. As he was about to go to the Father, you see, he said, "My peace I give, my peace I leave to you." And he did not separate Judas from himself, though he would not have been making a mistake if he had wished to separate him. I mean he would never separate an innocent person instead of a guilty one, or by separating the guilty forsake the innocent.… It was Judas himself who separated himself from the Lord. He was tolerated to the very end. He gave the kiss of peace, though he did not have peace in his heart. And yet he accepted the kiss of peace. That kiss did not bind him to Christ. It condemned him.

"Peace," He said, "I leave with you, my peace I give unto you." It is here we read in the prophet, "Peace upon peace:" peace He leaves with us when going away, His own peace He will give us when He cometh in the end. Peace He leaveth with us in this world, His own peace He will give us in the world to come. His own peace He leaveth with us, and abiding therein we conquer the enemy. His own peace He will give us when, with no more enemies to fight, we shall reign as kings. Peace He leaveth with us, that here also we may love one another: His own peace will He give us, where we shall be beyond the possibility of dissension. Peace He leaveth with us, that we may not judge one another of what is secret to each, while here on earth: His own peace will He give us, when He "will make manifest the counsels of the heart; and then shall every man have praise of God." And yet in Him and from Him it is that we have peace, whether that which He leaveth with us when going to the Father, or that which He will give us when we ourselves are brought by Him to the Father. And what is it He leaveth with us, when ascending from us, save His own presence, which He never withdraweth? For He Himself is our peace who hath made both one. It is He, therefore, that becomes our peace, both when we believe that He is, and when we see Him as He is. For if, so long as we are in this corruptible body that burdens the soul, and are walking by faith, not by sight, He forsaketh not those who are sojourning at a distance from Himself; how much more, when we have attained to that sight, shall He fill us with Himself?

But why is it that, when He said, "Peace I leave with you," He did not add, "my;" but when He said, "I give unto you," He there made use of it? Is "my" to be understood even where it is not expressed, on the ground that what is expressed once may have a reference to both? Or may it not be that here also we have some underlying truth that has to be asked and sought for, and opened up to those who knock thereat? For what, if by His own peace He meant such to be understood as that which He possesses Himself? whereas the peace, which He leaves us in this world, may more properly be termed our peace than His. For He, who is altogether without sin, has no elements of discord in Himself; while the peace we possess, meanwhile, is such that in the midst of it we have still to be saying, "Forgive us our debts." A certain kind of peace, accordingly, we do possess, inasmuch as we delight in the law of God after the inward man: but it is not a full peace, for we see another law in our members warring against the law of our mind. In the same way we have peace in our relations with one another, just because, in mutually loving, we have a mutual confidence in one another: but no more is such a peace as that complete, for we see not the thoughts of one another's hearts; and we have severally better or worse opinions in certain respects of one another than is warranted by the reality. And so that peace, although left us by Him, is our peace: for were it not from Him, we should not be possessing it, such as it is; but such is not the peace He has Himself. And if we keep what we received to the end, then such as He has shall we have, when we shall have no elements of discord of our own, and we shall have no secrets hid from one another in our hearts. But I am not ignorant that these words of the Lord may be taken so as to seem only a repetition of the same idea, "Peace I leave with you, my peace I give unto you:" so that after saying "peace," He only repeated it in saying "my peace;" and what He had meant in saying "I leave with you," He simply repeated in saying "I give unto you." Let each one understand it as he pleases; but it is my delight, as I believe it is yours also, my beloved brethren, to keep such hold of that peace here, where our hearts are making common cause against the adversary, that we may be ever longing for the peace which there will be no adversary to disturb.

But when the Lord proceeded to say, "Not as the world giveth, give I unto you," what else does He mean but, Not as those give who love the world, give I unto you? For their aim in giving themselves peace is that, exempt from the annoyance of lawsuits and wars, they may find enjoyment, not in God, but in the friendship of the world; and although they give the righteous peace, in ceasing to persecute them, there can be no true peace where there is no real harmony, because their hearts are at variance. For as one is called a consort who unites his lot with another, so may he be termed concordant whose heart has entered into a similar union. Let us, therefore, beloved, with whom Christ leaveth peace, and to whom He giveth His own peace, not after the world's way, but in a way worthy of Him by whom the world was made, that we should be of one heart with Himself, having our hearts run into one, that this one heart, set on that which is above, may escape the corruption of the earth.

(Tract. lxxvii. 2) He left no peace in this world; in which we conquer the enemy, and have love one to another: He will give us peace in the world to come, when we shall reign without an enemy, and where we shall be able to avoid disagreement. This peace is Himself, both when we believe that He is, and when we shall see Him as He is. But why does He say, Peace I leave with you, without the My, whereas He puts in My in, My peace I give unto you? Are we to understand My in the former; or is it not rather left out with a meaning? His peace is such peace as He has Himself; the peace which He left us in this world is rather our peace than His. He has nothing to fight against in Himself, because He has no sin: but ours is a peace in which we still say, Forgive us our debts. (Matt. 6:12) And in like manner we have peace between ourselves, because we mutually trust one another, that we mutually love one another. But neither is that a perfect peace; for we do not see into each other's minds. I could not deny however that these words of our Lord's may be understood as a simple repetition. He adds, Not as the world giveth, give I unto you: i. e. not as those men, who love the world, give. They give themselves peace, i. e. free, uninterrupted enjoyment of the world. And even when they allow the righteous peace, so far as not to persecute them, yet there cannot be true peace, where there is no true agreement, no union of heart.

(de Verb. Dom. serm. ix) But there is a peace which is serenity of thought, tranquillity of mind, simplicity of heart, the bond of love, the fellowship of charity. None will be able to come to the inheritance of the Lord who do not observe this testament of peace; none be friends with Christ, who are at enmity with the Christians.

Peace I leave to you. Second, he consoles through the giving or donation of peace, in which there is great consolation: on account of which he says: Peace I leave to you, my peace I give to you: he repeats peace, to indicate the peace of grace and the peace of glory; whence Augustine: "He leaves us his peace, in which remaining we conquer enemies: he gives us his peace, when we shall reign without an enemy"; Isaiah twenty-seven: "The Lord will make peace for me, he will make peace for me." This he gives to those who observe the commandments; Isaiah forty-eight: "Would that you had heeded my commandments: your peace would have been like a river." He explains what he says my; because my was said distinctively, namely not of the world; and therefore he adds: Not as the world gives, do I give to you: Because the world gives carnally, I give spiritually; the world gives temporally, but I eternally; the world outwardly, but I inwardly. Therefore it is written at Philippians last chapter: "The peace of God, which surpasses all understanding, guard your hearts and your minds in Christ Jesus." The peace of the world guards bodies and possessions; of which Matthew ten: "I did not come to send peace, but the sword."

Let not your heart be troubled. Here now third he consoles through the promise of visitation, which he had also promised above: on account of which he says: Let not your heart be troubled nor let it fear.

Peace, indeed, is serenity of mind, tranquility of soul, simplicity of heart, the bond of love, the fellowship of charity. It removes hatred, settles wars, restrains wrath, tramples on pride, loves the humble, pacifies the discordant and makes enemies agree. For it is pleasing to everyone. It does not seek what belongs to another or consider anything as its own. It teaches people to love because it does not know how to get angry, or to extol itself or become inflated with pride. It is meek and humble to everyone, possessing rest and tranquility within itself. When the peace of Christ is exercised by a Christian, it is brought to perfection by Christ. If anyone loves it, he will be an heir of God, while anyone who despises it rebels against Christ. When our Lord Jesus Christ was returning to the Father, he left his peace to his followers as their inherited good, teaching them and saying, "My peace I give to you, my peace I leave with you." Anyone who has received this peace should keep it, and one who has destroyed it should look for it, while anyone who has lost it should seek it. For if anyone is not found with it, he will be disinherited by the Father and deprived of his inheritance.

The Holy Spirit warns us, and says, "What man is he that desireth to live, and would fain see good days? Refrain thy tongue from evil, and thy lips that they speak no guile. Eschew evil, and do good; seek peace, and ensue it." The son of peace ought to seek peace and ensue it. He who knows and loves the bond of charity, ought to refrain his tongue from the evil of dissension. Among His divine commands and salutary teachings, the Lord, when He was now very near to His passion, added this one, saying, "Peace I leave with you, my peace I give unto you." He gave this to us as an heritage; He promised all the gifts and rewards of which He spoke through the preservation of peace. If we are fellow-heirs with Christ, let us abide in the peace of Christ; if we are sons of God, we ought to be peacemakers. "Blessed," says He, "are the peacemakers; for they shall be called the sons of God." It behoves the sons of God to be peacemakers, gentle in heart, simple in speech, agreeing in affection, faithfully linked to one another in the bonds of unanimity.

That charity and brotherly affection are to be religiously and stedfastly practised. In Malachi: "Hath not one God created us? Is there not one Father of us all? Why have ye certainly deserted every one his brother? " Of this same thing according to John: "Peace I leave with you, my peace I give unto you." Also in the same place: "This is my commandment, That ye love one another, even as I have loved you. Greater love than this has no man, than that one should lay down his life for his friends." Also in the same place: "Blessed are the peacemakers, for they shall be called the sons of God." Also in the same place: "Verily I say unto you, That if two of you shall agree on earth concerning everything, whatever you shall ask it shall be given you from my Father which is in heaven. For wherever two or three are gathered together in my name, I am with them." Of this same thing in the first Epistle to the Corinthians: "And I indeed, brethren, could not speak unto you as to spiritual, but as to carnal, as to babes in Christ. I have given you milk for drink, not meat: for while ye were yet little ye were not able to bear it, neither now are ye able. For ye are still carnal: for where there are in you emulation, and strife, and dissensions, are ye not carnal, and walk after man? " Likewise in the same place: "And if I should have all faith, so that I can remove mountains, but have not charity, I am nothing. And if I should distribute all my goods for food, and if I should deliver up my body to be burned, but have not charity, I avail nothing. Charity is great-souled; charity is kind; charity envieth not; charity dealeth not falsely; is not puffed up; is not irritated; thinketh not evil; rejoiceth not in injustice, but rejoiceth in the truth. It loveth all things, believeth all things, hopeth all things, beareth all things. Charity shall never fail." Of this same thing to the Galatians: "Thou shalt love thy neighbour as thyself. But if ye bite and accuse one another, see that ye be not consumed one of another." Of this same thing in the Epistle of John: "In this appear the children of God and the children of the devil. Whosoever is not righteous is not of God, and he who loveth not his brother. For he who hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him." Also in the same place: "If any one shall say that he loves God, and hates his brother, he is a liar: for he who loveth not his brother whom he seeth, how can he love God whom he seeth not? " Of this same thing in the Acts of the Apostles: "But the multitude of them that had believed acted with one soul and mind: nor was there among them any distinction, neither did they esteem as their own anything of the possessions that they had; but all things were common to them." Of this same thing in the Gospel according to Matthew: If thou wouldest offer thy gift at the altar, and there rememberest that thy brother hath ought against thee; leave thou thy gift before the altar, and go; first be reconciled to thy brother, and then come and offer thy gift at the altar." Also in the Epistle of John: "God is love l and he that dwelleth in love dwelleth in God, and God in him." Also in the same place: "He who saith he is in the light, and hateth his brother, is a liar, and walketh in darkness even until now."

Herein when He reminds His holy Apostles of His ascension into heaven, and prepares them for the knowledge that they will be left thereby alone by the saying: These things have I spoken unto you while yet abiding with you, He was stricken at heart by the knowledge, being as He was by nature God, that the saying gave them no small alarm, and put them into great fear and trembling, and by laying a burden of grief upon them had stirred the mind of each to its depths. For what could be more grievous than their sorrow, and what so burdensome as to be robbed of the highest blessings and to undergo the unexpected loss of that which was most dear to them? He therefore stablishes them when they were disturbed by grief and fear. For the cause and root of their sorrow, His being about to leave them and go to His Father, was most well-grounded. But He considered their apprehension of unknown suffering as the cause of their grief, and very readily, as He Who was strong to save was no longer present, according to the actual vision of the body. And how does He stablish them, and in what way does He produce in them the brightness of a cheerful spirit, and how are their minds lulled again into a Divine calm? Peace I give unto you, He says, My peace I leave with you. I have often told you, He says, that I will not leave you desolate, nor will you dwell alone in the earth, stripped and robbed of your defender; nay, rather, I will be with you, and though absent in the flesh will again edify you by My consolations as God, and will set you above every terror, and no man shall surpass you in boldness; for all fear shall dwindle away, and cowardice shall vanish from your path, and a Divine power shall spring up in you, bringing you with peaceful mind, and heart at rest, to the revelation of those things which pass man's understanding. And now, He says, Peace I give unto you, not simply, but My peace. And this was clearly nothing else but saying: I will bring the Spirit, and of Myself will abide with those who receive Him.

For that the peace of Christ is His Spirit, it needs no long argument to completely demonstrate. But I suppose one ought to say this, if He is peace in heaven and on the earth, how can it fail to be clear to everyone, that as we have said, the peace is certainly His Spirit? And indeed the inspired Paul said to some: And the peace of God which passeth all understanding shall guard your hearts and your thoughts. And surely it is right to reflect, that it is not about that peace which has reference to common thought and action that He says this. For that disposition which loathes dispute and strife has and works peace, so far as its own waverings and inclinations will allow it. And we shall not think that the peace which is here meant is something which has not a real and independent existence; but we must suppose that it is found in the temper of those who love it. How then can one think that such a peace as this surpasses all understanding? For that which nowhere and nohow has an independent existence, how could that be thought better and nobler than men, or angels, or even higher beings? for these too we say are mind. The peace therefore that is above all principality, and power, and thrones, and sovereignties, and excels all intellectual existence, is the Spirit of Christ, by Which the Son reconciles all things to God the Father, by willing the things that are His and by wishing to think and do them, and not by being perverted or falling away through turning aside to wickedness. And it is easy and expedient to reflect on this. For just in the same way as since the Son is by nature life, and wisdom, and power, and the Spirit is called and is His, the Spirit is of life, and wisdom, and power; so since the true and sovereign peace is He Himself and no other, His Spirit might rightly be named and thought as He is----" peace." For this reason and in a special manner referring His own peace, that is to say the Spirit, to His own nature, He says concerning Him, My peace I leave with you. That also in the holy prophets the Spirit of Christ has been so named, you will easily perceive, when you hear this from the mouth of Isaiah: O Lord our God grant us peace: for Thou hast given us all things. For as the Law brought nothing to completion, and righteousness according to it did not suffice to bring men to perfect piety, He entreats that the Holy Spirit be vouchsafed, by Whom, reconciled to God the Father, we have been admitted into fellowship with Him, who have before been shown to be reprobates through the sin that reigneth in us. Grant us then peace, he says, Lord; for Thou hast given us all things. And what he wants to show, I say, is this: "Grant us too, Lord, the peace; for we shall then confess that we have all things, and no blessing will be found lacking to him that has once for all reached the fulness of Christ. For it is the completion of all good that God should dwell in us by the Spirit." For since the Spirit is fully sufficient to allay all tumult of the mind, and to dispel all cowardice in us, He promises to give us as provision by the way, that which is needful to maintain our courage and peace, when He says, My peace I leave with you: let not your heart be troubled, neither let it be fearful.

Peace I leave with you, my peace I give to you. Here "I leave," there "I give." I leave to those who follow, I give to those who arrive.

If, then, the Father is greater through His authority to give, is the Son less through the confession of receiving? The Giver is greater: but the Receiver is not less, for to Him it is given to be one with the Giver. If it is not given to Jesus to be confessed in the glory of God the Father, He is less than the Father. But if it is given Him to be in that glory, in which the Father is, we see in the prerogative of giving, that the Giver is greater, and in the confession of the gift, that the Two are One. The Father is, therefore, greater than the Son: for manifestly He is greater, Who makes another to be all that He Himself is, Who imparts to the Son by the mystery of the birth the image of His own unbegotten nature, Who begets Him from Himself into His own form, and restores Him again from the form of a servant to the form of God.

(Hom. lxxiv. 3) Peace I leave with you, My peace I give unto you: He says this to console His disciples, who were now troubled at the prospect of the hatred and opposition which awaited them after His departure.

(Hom. lxxv. 3) External peace is often even hurtful, rather than profitable to those who enjoy it.

(Hom. lxxv. 3) After saying, Peace I leave with you, which was like taking farewell, He consoles them: Let not your heart be troubled, neither let it be afraid: the two feelings of love and fear were now the uppermost in them.

Between the two echo psalms and hymns; and they mutually challenge each other which shall better chant to their Lord. Such things when Christ sees and hears, He joys. To these He sends His own I peace. Where two (are), there withal (is) He Himself.

The Apostles again felt sorrow when they heard the Lord's words "I am going away, and the Spirit will come." Therefore, seeing their hearts in turmoil, and especially because of the sorrows and tribulations awaiting them, He says: "Peace I leave with you," speaking to them as if to say: "What harm can the world's upheavals do to you, so long as you are at peace with Me? For My peace is not such as the world's peace. That peace is often harmful and useless, but I give such a peace by which you will be at peace with one another and will form one body. And this will make you stronger than all. Though many will rise against you, yet with your unity of mind and mutual peace you will suffer no harm at all."

Then, since He again said "I leave," and this indicated His departure and could bring them into confusion, He therefore adds: "Let not your heart be troubled, neither let it be afraid." They experienced trouble from their attachment and love for Him, because they were about to be deprived of Him, and fear because after His death calamities might befall them. But the Lord does not leave without healing either their trouble from attachment or their dread of future calamities, but calms both the one and the other, saying "Let not your heart be troubled, neither let it be afraid."

Above, our Lord promised his disciples what they would gain from the presence of the Holy Spirit. Here he promises them a gift they will obtain from his own coming and presence.

Note that if we consider the characteristic feature of the persons of the Son and the Holy Spirit, our Lord seems to interchange their gifts. Since the Son is the Word, it seems that the gifts of wisdom and knowledge are appropriate to him. But peace is appropriate, appropriated, to the Holy Spirit, since he is love, which is the cause of peace. Nevertheless, because the Holy Spirit is the Spirit of the Son, and what the Holy Spirit gives he has from the Son, our Lord here attributes this gift of knowledge to the Holy Spirit, saying, he will teach you all things. Yet, this gift is still appropriate to the Son. And because the Holy Spirit proceeds from the Son, actions which are appropriate to the Holy Spirit are attributed to the Son. This is the reason why Christ attributes peace to himself, saying, Peace I leave with you. First, he promises his gift of peace, which he is leaving; secondly, he distinguishes this peace from the peace of the world.

He says, Peace I leave with you. Peace is nothing else than the tranquillity arising from order, for things are said to have peace when their order remains undisturbed. In a human being there is a threefold order: that of a person to himself; of a person to God; and of a person to his neighbor. Thus, the human person can enjoy a threefold peace. One peace is interior, when he is at peace with himself, and his faculties are not unsettled: "Great peace have those who love your law" (Ps 119:165). Another peace is peace with God, when one is entirely conformed to his direction: "Since we are justified by faith, let us have peace with God" (Rom 5:1). The third peace is with our neighbor: "Strive for peace with all men" (Heb 12:14).

There are three things which have to be put in order within us: the intellect, the will and sense appetency. The will should be directed by the mind or reason, and sense appetency should be directed by the intellect and will. Accordingly, Augustine, in his The Words of our Lord, describes the peace of the saints by saying: "Peace is a calmness of mind, a tranquillity of soul, a simplicity of heart, a bond of love and a fellowship of charity." Calmness of mind refers to our reason, which should be free, not tied down, nor absorbed by disordered affections; tranquillity of soul refers to our sense appetency, which should not be harassed by our emotional states; simplicity of heart refers to our will, which should be entirely set toward God, its object; the bond of love refers to our neighbor; and the fellowship of charity to God. The saints have this peace now, and will have it in the future. But here it is imperfect because we cannot have an undisturbed peace either with ourselves, or with God, or with our neighbor. We will enjoy it perfectly in the future, when we reign without an enemy and there can never be conflicts.

Our Lord here promises us each kind of peace. The first kind when he says, Peace I leave with you, that is, in this world, so that you can conquer the enemy and love each other. This is a kind of covenant established by Christ which we should keep: "A covenant of peace was established with him" (Si 45:24). As Augustine says, one can not gain the inheritance of the Lord who is unwilling to observe his covenant, nor can he have a union with Christ if he lives in strife with a Christian. He promises the second kind of peace when he says, my peace I give to you, that is, in the future: "I will bring her," the heavenly Jerusalem, "a river of peace" (Is 66:12).

Since whether in this world or in our native land, all the peace possessed by the saints comes to them through Christ - "in me you shall have peace" (16:33) - why does our Lord, when speaking of the peace of the saints in this life not say, "my peace I give to you," instead of reserving this for the peace of our native land? We should say that each peace, of the present and of the future, is a peace of Christ. But our present peace is the peace of Christ because he is only its author. The future peace is the peace of Christ both because he is its author and because it is a peace such as he possesses it. He always had this second kind of peace, because he was always without interior conflict. Our present peace, as was said, is not without conflict, and although Christ is its author, he does not possess it this way. This explanation makes use of the distinction between the peace of this time and the peace of eternity. According to Augustine, both statements can refer to the peace of this time. Then Christ is saying, Peace I leave with you, by my example, but my peace I give to you, by my power and strength.

Then when he says, not as the world gives do I give to you, he distinguishes this peace from the peace of the world. The peace of the saints is different from the peace of the world in three ways. First, the purpose of each is different. Temporal peace is directed to the quiet and calm enjoyment of temporal things, with the result that it sometimes helps a person to sin: "They live in strife due to ignorance, and they call such great evils peace" (Wis 14:22). But the peace of the saints is directed to eternal goods. The meaning, therefore is: not as the world gives do I give to you, that is, not for the same end. The world gives peace so exterior goods can be possessed undisturbed; but I give peace so that you can obtain eternal things.

They also differ as the pretended or deceitful from the true, because the peace of the world is a pretended peace since it is only on the outside: "The wicked... who speak peace with their neighbors, while mischief is in their hearts" (Ps 27:3). But the peace of Christ is true, because it is both on the outside and the inside. So the meaning is, not as the world gives do I give to you, that is, I do not give a pretended peace, as the world does, but true peace. Thirdly, they differ in perfection, because the peace of the world is imperfect since it is not concerned with the interior tranquillity of a person but only with externals. "There is no peace, says my God, for the wicked" (Is 57:21). But the peace of Christ brings tranquillity both within and without. "Great peace have those who love your law" (Ps 119:165). So the meaning is: not as the world gives, that is, not such an imperfect peace.

Above, our Lord consoled his disciples by mentioning what directly affected them: he promised them that they could approach the Father, that the Holy Spirit would come, and that he himself would return. Here he consoles them by mentioning what directly concerns himself. These give them two reasons for being consoled: one is from the fruit which will follow Christ's leaving; the other is from the reason for his death (v 30).

Now the fruit which would follow from Christ's leaving would be such things as his exaltation, which would console them. For it is usual among friends that when one departs to go to his exaltation, the others feel less desolate. And so our Lord mentions this reason for their consolation. First, he casts a certain uneasiness from their hearts; secondly, he recalls something which somewhat consoled them, yet partly troubled them; thirdly, he gives a reason which will completely console them; fourthly, he answers an unspoken question.

He casts out uneasiness from their hearts when he says, Let not your hearts be troubled, neither let them be afraid. Here, trouble means sadness, and being afraid refers to fear. Sadness and fear are similar in that both are concerned with an evil. Yet they are different because sadness is over an evil which is present, while fear is over an evil which is to come. Our Lord said, Let not your hearts be troubled, about evil which is present: "For the righteous will never be moved" (Ps 112:6). Neither let them be afraid, of what is future: "Who are you that you are afraid of man who dies?" (Is 51:12), which refers to human fear, for he does not reject divine fear.

That He is equally with the Father unchangeable and immutable, wanting in nothing, and the perfect Son, and like to the Father, we have learnt; in this alone is He inferior to the Father, that He is not unbegotten. For He is the very exact image of the Father, and in nothing differing from Him. For it is clear that He is the image fully containing all things by which the greatest similitude is declared, as the Lord Himself hath taught us, when He says, "My Father is greater than I." And according to this we believe that the Son is of the Father, always existing. "For He is the brightness of His glory, the express image of His Father's person."

Therefore to the unbegotten Father, indeed, we ought to preserve His proper dignity, in confessing that no one is the cause of His being; but to the Son must be allotted His fitting honour, in assigning to Him, as we have said, a generation from the Father without beginning, and allotting adoration to Him, so as only piously and properly to use the words, "He was," and "always," and "before all worlds," with respect to Him; by no means rejecting His Godhead, but ascribing to Him a similitude which exactly answers in every respect to the Image and Exemplar of the Father. But we must say that to the Father alone belongs the property of being unbegotten, for the Saviour Himself said, "My Father is greater than I." And besides the pious opinion concerning the Father and the Son, we confess to one Holy Spirit, as the divine Scriptures teach us.

Whenever … it seems that the Son is shown to be less than the Father, interpret it as spoken … not to show one is greater or less than the other but … that one has his origin from the other.

We have just heard, brethren, these words of the Lord, which He addressed to His disciples: "Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come unto you: if ye loved me, ye would surely rejoice, because I go unto the Father; for the Father is greater than I." Their hearts might have become filled with trouble and fear, simply because of His going away from them, even though intending to return; lest, possibly, in the very interval of the shepherd's absence, the wolf should make an onset on the flock. But as God, He abandoned not those from whom He departed as man: and Christ Himself is at once both man and God. And so He both went away in respect of His visible humanity, and remained as regards His Godhead: He went away as regards the nature which is subject to local limitations, and remained in respect of that which is ubiquitous. Why, then, should their heart be troubled and afraid, when His quitting their eyesight was of such a kind as to leave unaltered His presence in their heart? Although even God, who has no local bounds to His presence, may depart from the hearts of those who turn away from Him, not with their feet, but their moral character; just as He comes to such as turn to Him, not with their faces, but in faith, and approach Him in the spirit, and not in the flesh. But that they might understand that it was only in respect of His human nature that He said, "I go and come to you," He went on to say, "If ye loved me, ye would surely rejoice, because I go unto the Father; for the Father is greater than I." And so, then, in that very respect wherein the Son is not equal to the Father, in that was He to go to the Father, just as from Him is He hereafter to come to judge the quick and the dead: while in so far as the Only-begotten is equal to Him that begat, He never withdraws from the Father; but with Him is everywhere perfectly equal in that Godhead which knows of no local limitations. For "being as He was in the form of God," as the apostle says, "He thought it not robbery to be equal with God." For how could that nature be robbery, which was His, not by usurpation, but by birth? "But He emptied Himself, taking upon Him the form of a servant;" and so, not losing the former, but assuming the latter, and emptying Himself in that very respect wherein He stood forth before us here in a humbler state than that wherein He still remained with the Father. For there was the accession of a servant-form, with no recession of the divine: in the assumption of the one there was no consumption of the other. In reference to the one He says, "The Father is greater than I;" but because of the other, "I and my Father are one."

Let the Arian attend to this, and find healing in his attention; that wrangling may not lead to vanity, or, what is worse, to insanity. For it is the servant-form which is that wherein the Son of God is less, not only than the Father, but also than the Holy Spirit; and more than that, less also than Himself, for He Himself, in the form of God, is greater than Himself. For the man Christ does not cease to be called the Son of God, a name which was thought worthy of being applied even to His flesh alone as it lay in the tomb. And what else than this do we confess, when we declare that we believe in the only-begotten Son of God, who, under Pontius Pilate, was crucified, and buried? And what of Him was buried, save the flesh without the spirit? And so in believing in the Son of God, who was buried, we surely affix the name, Son of God, even to His flesh, which alone was laid in the grave. Christ Himself, therefore, the Son of God, equal with the Father because in the form of God, inasmuch as He emptied Himself, without losing the form of God, but assuming that of a servant, is greater even than Himself; because the unlost form of God is greater than the assumed form of a servant. And what, then, is there to wonder at, or what is there out of place, if, in reference to this servant-form, the Son of God says, "The Father is greater than I;" and in speaking of the form of God, the self-same Son of God declares, "I and my Father are one"? For one they are, inasmuch as "The Word was God;" and greater is the Father, inasmuch as "the Word was made flesh." Let me add what cannot be gainsaid by Arians and Eunomians: in respect of this servant-form, Christ as a child was inferior also to His own parents, when, according to Scripture, "He was subject" as an infant to His seniors. Why, then, heretic, seeing that Christ is both God and man, when He speaketh as man, dost thou calumniate God? He in His own person commends our human nature; dost thou dare in Him to asperse the divine? Unbelieving and ungrateful as thou art, wilt thou degrade Him who made thee, just for the very reason that He is declaring what He became because of thee? For equal as He is with the Father, the Son, by whom man was made, became man, in order to be less than the Father: and had He not done so, what would have become of man?

May our Lord and Master bring home clearly to our minds the words, "If ye loved me, ye would surely rejoice, because I go unto the Father; for the Father is greater than I." Let us, along with the disciples, listen to the Teacher's words, and not, with strangers, give heed to the wiles of the deceiver. Let us acknowledge the twofold substance of Christ; to wit, the divine, in which he is equal with the Father, and the human, in respect to which the Father is greater. And yet at the same time both are not two, for Christ is one; and God is not a quaternity, but a Trinity. For as the rational soul and the body form but one man, so Christ, while both God and man, is one; and thus Christ is God, a rational soul, and a body. In all of these we confess Him to be Christ, we confess Him in each. Who, then, is He that made the world? Christ Jesus, but in the form of God. Who is it that was crucified under Pontius Pilate? Christ Jesus, but in the form of a servant. And so of the several parts whereof He consists as man. Who is He who was not left in hell? Christ Jesus, but only in respect of His soul. Who was to rise on the third day, after being laid in the tomb? Christ Jesus, but solely in reference to His flesh. In reference, then, to each of these, He is likewise called Christ And yet all of them are not two, or three, but one Christ. On this account, therefore, did He say, "If ye loved me, ye would surely rejoice, because I go unto the Father;" for human nature is worthy of congratulation, in being so assumed by the only-begotten Word as to be constituted immortal in heaven, and, earthy in its nature, to be so sublimated and exalted, that, as incorruptible dust, it might take its seat at the right hand of the Father. In such a sense it is that He said He would go to the Father. For in very truth He went unto Him, who was always with Him. But His going unto Him and departing from us were neither more nor less than His transforming and immortalizing that which He had taken upon Him from us in its mortal condition, and exalting that to heaven, by means of which He lived on earth in man's behalf. And who would not draw rejoicing from such a source, who has such love to Christ that he can at once congratulate his own nature as already immortal in Christ, and cherish the hope that he himself will yet become so through Christ?

(Tract. lxxviii. 1) Though He was only going for a time, their hearts would be troubled and afraid for what might happen before He returned; lest in the absence of the Shepherd the wolf might attack the flock: Ye have heard how I said unto you, I go away, and come again to you. In that He was man, He went: in that He was God, He stayed. Why then be troubled and afraid, when He left the eye only, not the heart? To make them understand that it was as man that He said, I go away, and come again to you; He adds, If ye loved Me ye would rejoice, because I said, I go unto My Father; for My Father is greater than I. In that the Son then is unequal with the Father, through that inequality He went to the Father, from Him to come again to judge the quick and dead: in that He is equal to the Father, He never goes from the Father, but is every where altogether with Him in that Godhead, which is not confined to place. Nay, the Son Himself, because that being equal to the Father in the form of God, He emptied Himself, not losing the form of God, but taking that of a servant, is greater even than Himself: the form of God which is not lost, is greater than the form of a servant which was put on. In this form of a servant, the Son of God is inferior not to the Father only, but to the Holy Ghost; in this the Child Christ was inferior even to His parents; to whom we read, He was subject. Let us acknowledge then the twofold substance of Christ, the divine, which is equal to the Father, and the human, which is inferior. But Christ is both together, not two, but one Christ: else the Godhead is a quaternity, not a Trinity. Wherefore He says, If ye loved Me, ye would rejoice, because I said, I go to the Father; for human nature should exult at being thus taken up by the Only Begotten Word, and made immortal in heaven; at earth being raised to heaven, and dust sitting incorruptible at the right hand of the Father. Who, that loves Christ, will not rejoice at this, seeing, as he doth, his own nature immortal in Christ, and hoping that He Himself will be so by Christ.

"Greater" is used when talking about size, time, dignity, power, or the cause of something. The Father cannot be called greater than the Son in size because he is incorporeal. He cannot be called greater than the Son in time because the Son is the creator of time. You can't say that he is greater in dignity either, because he was not made into something that he had not previously been, nor can you say he is greater in power since, "whatever the Father does, the Son does as well." And finally, no one can say the Father is greater because he is the cause of the Son's existence, because he is also the cause of our existence, and this would place the Son on a similar footing with us. Instead, see the words as expressing the honor that is given by the Son to the Father instead of devaluing the Son who speaks these words. You should also realize that what is greater is not necessarily of a different essence. One human being is called greater than another human being, just like one horse is called greater than another horse. If the Father is called greater, it does not immediately follow that he is of another substance. In a word, the comparison lies between beings of one substance, not between those of different substances. A human being is not properly said to be greater than a brute or an inanimate thing. Human beings are compared to human beings, just as brutes are compared with other brutes. The Father is therefore of one substance with the Son, even though he is called greater.

When the disciples were sad at the departure of their Master just before his ascension, after they had heard him talk about this subject, they heard him say: "If you loved me you would rejoice because I am going to the Father." How can he say this? Didn't they love him when his departure made them so sad? In a way they loved him, and in another way they did not. Their love was more tender than prudent, it was sensual but not reasonable; they loved with the whole heart but not with the whole soul. What they loved was not for their own welfare, and so he said to them: "It is good for you that I am going," correcting not their feelings but their foresight.

You have heard that I said to you: I go and I come to you; above in the same chapter: "And if I go away" etc.; below in chapter sixteen: "Again I will see you, and your heart will rejoice, and your joy no one will take from you." If you loved me. Here now fourth he consoles through congratulation at his exaltation: for they ought to rejoice at his exaltation, if they love him: on account of which he says: If you loved me, you would indeed rejoice, because I go to the Father; because in this journey is my exaltation. Whence he adds: Because the Father is greater than I, and so, when I go to sit at the right hand of the Father, I am exalted: of which exaltation, Hebrews one: "He sits at the right hand of the Majesty on high, being made so much better than the Angels" etc. And charity rejoices together over this exaltation; whence Romans twelve: "Rejoice with those who rejoice" etc.

It is asked concerning what he says: You would indeed rejoice, because I go to the Father, because the Father is greater than I. From this Arius argues that the Son is less than the Father. If you say that this was said according to the human nature, then by equal reasoning he ought to say that I am greater than myself. Likewise Hilary says that the Father is greater than the Son according to the divine nature; and then it is argued from relative terms that the Son is less than the Father: therefore not equal. The response to this is through the rule of Augustine in the first book of On the Trinity, because all things said of the Son that show equality are referred to the divine nature, while those that show inequality are referred to the human nature; and so it is to be understood in the present case. Whence Augustine: "The human nature is to be congratulated, because it was so assumed by the only-begotten Word that it was established immortal in heaven, and thus earth was made sublime, so that incorruptible dust might sit at the right hand of the Father." Whence according to the determination it must be conceded that the Son, insofar as he is God, is greater than himself insofar as he is man. But as to what is objected concerning Hilary, it must be said that Hilary takes the term greater not insofar as it denotes an excess of magnitude of power or virtue, but insofar as it denotes authority. And because the Father has authority with respect to the Son as principle, therefore he says that he is greater than the Son. Nevertheless the Son is not said to be lesser, because it is a term implying imperfection.

That no one should be made sad by death; since in living is labour and peril, in dying peace and the certainty of resurrection. In Genesis: "Then said the Lord to Adam, Because thou hast hearkened to the voice of thy wife, and hast eaten of that tree of which alone I commanded thee that thou shouldest not eat, cursed shall be the ground in all thy works; in sadness and groaning shalt thou eat of it all the days of thy life: thorns and thistles shall it cast forth to thee; and thou shalt eat the herb of the field in the sweat of thy brow. Thou shall eat thy bread until thou return unto the earth from which also thou wast taken; because earth thou art, and to earth thou shall go." Also in the same place: "And Enoch pleased God, and was not found afterwards: because God translated him." And in Isaiah: "All flesh is grass, and all the glory of it as the flower of grass. The grass withered, and the flower hath fallen away; but the word of the Lord abideth for ever." In Ezekiel: "They say, Our bones are become dry, our hope hath perished: we have expired. Therefore prophesy, and say, Thus saith the Lord, Behold, I open your monuments, and I will bring you forth from your monuments, and I will bring you into the land of Israel; and I will put my Spirit upon you, and ye shall live; and I will place you into your land: and ye shall know that I the Lord have spoken, and will do it, saith the Lord." Also in the Wisdom of Solomon: "He was taken away, lest wickedness should change his understanding; for his soul was pleasing to God." Also in the eighty-third Psalm: "How beloved are thy dwellings, Thou Lord of hosts? My soul desires and hastes to the courts of God." And in the Epistle of Paul to the Thessalonians: "But we would not that you should be ignorant, brethren, concerning those who sleep, that ye sorrow not as others which have no hope. For if we believe that Jesus died and rose again, so also them which have fallen asleep in Jesus will God bring with Him." Also in the first Epistle to the Corinthians: "Thou fool, that which thou sowest is not quickened except it have first died." And again: "Star differeth from star in glory: so also the resurrection. The body is sown in corruption, it rises without corruption; it is sown in ignominy, it rises again in glory; it is sown in weakness, it rises again in power; it is sown an animal body, it rises again a spiritual body." And again: "For this corruptible must put on incorruption, and this mortal put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the word that is written, Death is absorbed Into striving. 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." Also according to Luke: "Now lettest Thou Thy servant depart in peace, O Lord, according to the word; for mine eyes have seen Thy salvation." Also according to John: "If ye loved me, ye would rejoice because I go to the Father; for the Father is greater than I."

How great is the advantage of going out of the world, Christ Himself, the Teacher of our salvation and of our good works, shows to us, who, when His disciples were saddened that He said that He was soon to depart, spoke to them, and said, "If ye loved me, ye would surely rejoice because I go to the Father;" teaching thereby, and manifesting that when the dear ones whom we love depart from the world, we should rather rejoice than grieve. Remembering which truth, the blessed Apostle Paul in his epistle lays it down, saying, "To me to live is Christ, and to die is gain;" counting it the greatest gain no longer to be held by the snares of this world, no longer to be liable to the sins and vices of the flesh, but taken away from smarting troubles, and freed from the envenomed fangs of the devil, to go at the call of Christ to the joy of eternal salvation.

If ye loved Me, ye would have rejoiced, because I go unto the Father; for My Father is greater than I.

CHAPTER I. That in nothing is the Son inferior to God the Father, but rather equal to and like Him in nature.

He turns the occasion of sorrow into a source of solace, and plainly rebukes them because they do not rather rejoice at what now gives them pain: and at the same time tries to teach them, that those who practise an unaffected and sincere love towards others, must not merely seek their own pleasure and advantage, but rather to benefit those they love, when an opportunity to do this gives them inducement. Therefore also Paul exhorts us in the words: Love vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not its own. He speaks of some who seek not their own but others' good. For true love shows itself in our not only providing for our own advantage but also considering our neighbour's benefit. For our Saviour, in the words before us, persuades His disciples to lay this to heart. And, further, let us imprint the power of this thought in clearer characters on our hearts as on a tablet, and thereby attain unto the mystery of Christ. For a type taken from trifling things will oftentimes avail to enable us to arrive even at those things which we hold to admit of no comparison. It was pleasant then, for example, to the disciples of Paul that they should be always with him, but better for Paul to depart and be with Christ, as he has assured us by his own words. It was the duty then of those who chose to love him to be eager to fulfil their love towards him, and not to consider that only as endurable which was pleasant to themselves, but rather to reflect upon this, that his departure would be to the benefit of their master; for he was eager to be with Christ.

You have the outline of the speculation so far as concerns Christ's human nature. Let us therefore, illuminating as it were with varied tints our sketch of the power of the mystery of Christ, clearly show the absolute truth. For the Only-begotten, being in the form of God the Father, and in equality with the Spirit, counted it not a prize to be on an equality with God, and through His love towards us emptied Himself of His glory, taking the form of a servant, and underwent this that He might direct us all to perfect knowledge of virtue, so as to prepare us by the incomparable brightness of His miracles to behold the power, and glory, and exceeding might that is inherent in the Divine Nature. For so He might have induced those who have fallen into the depths of ignorance to recover knowledge once more, and no longer to worship the creature beyond the Creator, but to figure to themselves the One true and living God. And the Only-begotten has aided us in other ways by His incarnation, for He destroyed the power of death, and loosed the bonds of sin, and granted us to tread upon serpents and scorpions, and over all the power of the enemy. It was then, and with great reason, sweet and pleasant beyond all description to ourselves and the holy disciples, to have continual converse with Christ the Giver of such blessings to us, and to be ever present with Him and in His company. But it was clearly not to His advantage, so long a time to choose to abide in the guise of humility, which He had taken for our advantage, through His love to us, as we just now said: rather was He bound, when His dispensation towards us had been already suitably accomplished, to ascend to His own glory, and, with the flesh that He had taken for our sake, to hasten back to equality with God the Father, which thinking it not robbery to do (for He might have had this honour in His own right), He descended to human humiliation. For while He was yet upon the earth, though He was truly God and Lord of all, He was thought no better than the rest of men, by those who knew not His glory. Nay, more, He was smitten, and spat upon, and crucified, and underwent the ridicule of the impious Jews, who dared to say, If Thou art the Son of God, come down now from the cross, and we will believe Thee. And when after He had fulfilled the mystery of our redemption, He ascended to God the Father in the heavens, when the time of His humiliation was already past, and the period of His voluntary degradation accomplished, He showed Himself very God to the powers above. For heaven did not deny the Lord of all when He ascended, but the charge was given to the sentinels at the gates above, that the Lord of Hosts was drawing nigh, although He was borne upward in the raiment of the flesh; and the Spirit was representing the opening of the gates, when He said: Lift up the gates ye rulers, and be lifted up ye everlasting doors, and the King of Glory shall come in. The Lord strong and mighty, the Lord mighty in battle, the Lord of Hosts, He is the King of Glory. For the manifold wisdom of God which He purposed in Christ was known unto the principalities and the powers, as Paul says. For when He ascended to the Father, although He may be thought greater than the Son in this respect, that He remained in His everlasting home, while the Son underwent voluntary humiliation, and descended in the form of a servant, and ascended up again to His own glory, and heard the words: Sit down on My right hand until I make Thine enemies Thy footstool. And it was to the intent that He might not seem too presumptuous, and that God the Father in the heavens had not of His own will made the Son sit on His right hand, the Father Himself is introduced saying this: Sit Thou on My right hand, the Psalmist says this. And no one with any sense will say that the Father has the second place of honour though He has the Son on His right hand, but will rather take what I have said into consideration. For it is not the Father, but rather the Son, on account of His voluntary degradation and suffering, Who must be conceived as sitting on the right hand, and having a place from which no inferiority could be inferred, as He might be numbered among inferior beings by those who cannot comprehend the mystery of His Incarnation. Therefore a place on the right hand of His Father, against Whom no such charge can be brought, is allotted to the Son that His equality may be maintained.

We have done well to introduce these explanations now, which have an intimate connection with the present subject. Now taking up again and unfolding from the beginning the whole purpose of our disquisition, I proceed to say that continual converse with our Saviour Christ is sweet and acceptable and pleasant to us, although for our sake He has emptied Himself of His glory, as has been written, and taken the form of a servant and the dishonour of man's nature. For what is man's nature as compared with God! Nor was the Incarnation to the advantage of the Son, but to ascend to His Father profited Him more, and to recover His own glory and power and Divine honour in the sight of all, and no longer obscured. For He sat on the right hand by the will of His Father. For He loves Him as His own Offspring and the fruit of His Substance, and therefore He says, If ye loved Me, ye would have rejoiced because I go unto the Father: for the Father is greater than I. Surely it was a proof of His Father's love towards Him that He did not sorrow over His seeming abandonment and the compulsory absence that He had taken on Himself, but rather took into consideration that He went to the glory befitting Him, and His due, and to His ancient honour, that is the Godhead manifest. Nay more, the Psalmist, though he speaks mysteries by the Spirit, says, Clap your hands, all ye people: then he explained the occasion of the festival, and introduced the Ascension of the Saviour into heaven, saying, God is gone up with a shout, the Lord with the sound of a trump: meaning by the shout and the trump the piercing and clear voice of the Spirit, when He bade the powers above open the gates, and named Him Lord of Hosts, as we said just now. On the same occasion moreover, we shall find the choir of the Saints rejoicing with great joy of heart. Then too he said in one place, The Lord reigneth, let the earth rejoice; and in another, The Lord reigneth: the Lord hath put on glorious apparel, the Lord hath put on and girded Himself with might. For He that was with us as a man before His resurrection from the dead, when He ascended to His Father in the heavens, then put on His own glorious apparel, and girded Himself with the might that was His from the beginning, for He sat and reigneth with the Father. Then it is right and meet that those who love Him should rejoice because He has gone to His Father in the heavens, to take upon Him His own glory, and to reign again with Him as at the beginning. And He says that He is greater, not because He sat down on the right hand as God, but as He was still with us, that is, in human shape. For as He still wore the guise of a servant, and the time had not yet come that He should be reinstated, He calls God the Father greater. Moreover, when He endured the precious cross for us, the Jews brought Him vinegar and gall when He was athirst, and when He drank, He said, It is finished. For already the time of His humiliation was fulfilled, and He was crucified as man. He had overcome the power of death, not as man but rather as God, I say by the working of His power and the glory and might of His conquest, not according to the flesh. The Father then is greater since the Son was still a servant and in the world, as He says that He is God of Himself, and adds this attribute to His human form. For if we believe that He degraded and humbled Himself, will it not be obvious to all that He descended from superiority to an inferiority, and rather from equality with the Father to the reverse. The Father underwent nothing of this, and He abode where He was at the beginning. He is greater therefore than He that chose inferiority by His own dispensation, and remained in such a state until He was restored to His ancient condition, I mean His own and natural glory in which He was at the beginning. We may rightly judge that His equality with the Father, which while He might have had it uninterruptedly He did not consider robbery to take for our sake, is His own and natural position.

And as we have spoken at length about the equality of the Son with God the Father in previous books, it may well be fitting to proceed to illustrate all things in order, leaving long discussions on the subject for the present. And since a certain dull-witted heretic, receiving from the Jews some marvellous knowledge of the holy writings, and attempting to explain the verse we have before us, has committed to writing intolerable blasphemies against the Only-begotten, I deemed it a mark of feebleness, and very unbecoming to myself, calmly to pass them by, and to dismiss in silence the awful madness of the man to whom I allude. I think then we ought to encounter him in argument, and show that his words are baseless and old wives' fables, and wholly devoid of sense, and the quibbles of a perverted logic. And with reference to the same passage, I will read over to you what he has dared to write when giving the view he took of the text: "When He called His Father greater than Himself, He not only displayed His own humility but also refuted the heresy of those who maintain that His nature is twofold." And having thus shattered the opinion of Sabellius, he makes a furious and vigorous onslaught, as he thinks, on those who put the Son on an equality with the Father in these words: "Some have reached such a pitch of madness that they cannot at all endure to say that the Father is superior to the divinity of the Only-begotten, but only that the Father seems to surpass Him when compared with Him in reference to the Incarnation, though they are not even able to look at them together in this aspect; and things different in kind can in no way be compared. For no one would ever say that man is wiser than a beast, or that a horse runs faster than a tortoise; but that one man has more reason than another, and that one horse has greater speed than another. Since then only things belonging to the same class are capable of comparison with each other, we must admit that the Father is greater even than the divinity of the Son. For those who fall into the contrary error of drawing a comparison with reference to the Incarnation, so far as in them lies, lessen the honour of the Father."

Such are his puerile babblings. And we must take care to show that he does not even know that he is inconsistent with himself. For he admits that the Son maintains becoming humility, when He says, The Father is greater than I; and I marvel that he did not also lay this to heart. For whatever was it which induced him to meddle with theology, although one would not make of no account the knowledge of the fitting time to speak or act if one were wise? What need was there then of such unseasonable discussion of the Divine Nature to His disciples in their agony, when He was about to depart from the world to God the Father? For what kind of consolation could this consideration bring to them? And why does not He merely rebuke them, saying, "If you loved Me, you would rejoice that I go to the Father, because the Father is greater than I?" Tell me then, did He think that this tended to solace the disciples, or to rid them of the sorrow they felt from their love of God, that He was going to the Father Who was greater than Himself? Although when Philip asked Him and said, Lord, show us the Father, and it sufficeth us, then indeed, and very opportunely, as the occasion for theological teaching had arrived, He showed that the Father was in Him, and He Himself in the Father, and that He was in no way inferior to Him, but distinguished by His perfect equality, when He said: Have I been so long time with you, and dost thou not know Me, Philip? He that hath seen Me hath seen the Father. Believest thou not that I am in the Father, and the Father in Me? I and the Father are one. Then indeed, very opportunely, He unravels His discourse thereupon, and it is worthy of admiration. But here, how is the reference opportune? Or what construction would it admit of other than His desire to allay His disciples' grief, and to furnish them, as it were, with a medicine of consolation bidding them rejoice because He "goes to the Father?" Is it not then obvious to any one, however dull-witted he may be, from the very state of the case, that since He was hastening to return to His own glory with the Father, He bade those who loved Him rejoice at this, devising this admirable means of consolation for them with the rest?

But I will now pass this by, and will not lay much stress on their demented folly. But I say that we ought rather to go on to the following considerations. For He thought perhaps when comparing His Incarnate Nature with His Divine, they could not help making profit out of the inquiry, when we say that the Son was emptied of His glory when He became a Man. Is it not so? How could it be otherwise? But speaking of His Divine glory, in contrast with His place as a servant, and His position of subjection, we say that the Son was inferior to the Father, in so far as He was human; but that He was reinstated into His equality with the Father after His sojourn here, not endued with any new, or adventitious, or unaccustomed glory, but rather restored to that state in which He was at the beginning with the Father. And indeed, the inspired writer who initiates us into mysteries, I mean Paul, no longer attributing to Him the humiliation belonging to man's estate after His resurrection from the dead and ascension into heaven, exhorts us saying: Even though we have known Christ after the flesh, yet now we know Him so no more. And of himself again: Paul, an apostle of Jesus Christ, not from men, neither through man, but through Jesus Christ. And yet, why is it that when He says that on His second coming to us He will change the body of our humiliation, that it may be conformed to the body of His glory, he now denies it, saying: Not from men, neither through man, although destined to be an apostle by Jesus Christ? But how is it that he says he knew Him not in the flesh? Did he then, tell me, deny the Master that bought him? God forbid; for he is rightminded. For when the period of the actual humiliation or degradation of the Only-begotten had been accomplished, and come to an end, He makes haste to proclaim Himself and to gain recognition, not in the character which He presented when emptied of His glory, but of His natural attributes of God. For when it had once been known and admitted that He was human, He was bound to instruct believers in Him that He was also God by nature; and for this reason He chooses to speak of His divinity, rather than anything else.

And I marvel that the heretic of whom we are speaking does not blush when he says that "as only things which belong to the same class admit of comparison with each other, they must confess the Father is greater than the Divinity of the Son." For he does not perceive, it seems, that he has armed his own argument against himself. For let him answer us this pertinent inquiry: From what starting point can comparisons of things of the same class best proceed? Can we reasonably start with what they are, according to the common definition of their nature, or with the qualities which belong to, or are deficient in each, or inhere or do not inhere in each? And I will give an example, and will select that which he gave to us by way of illustration. If any one choose to compare one man with another, looking to the one common definition of their essence, he would find no distinction; for there is no difference between man and man, so far as each is a thinking animal, mortal, and capable of sense and knowledge, as in all men there is one and the same definition of their essence. Nor does one horse differ from another in its essential character as a horse; but one man differs from another in some special sort of knowledge, as writing, and in divers other ways. This does not affect the essence, but clearly proceeds from quite another cause. So also one horse excels another in speed, or is smaller or larger than another; but you will find that superiority or inferiority in these respects lies outside the definition of their essence, otherwise things brought into mutual comparison could have no distinctions made between them. For if one man had a less or greater degree of the essential character of man, how could we conceive or speak of him at all? Then all things of the same type in their essential characters are uniform. But the difference lies in those attributes which either inhere in them, or which lie outside (viewing them in the light of accidents). Since then, according to his premise or statement, which I will proceed to deal with, only things of like nature admit of comparison at all appropriately, he must start by admitting that the Son is of the same class as the Father, that is, of the same Essence. For so you will have the same class in view; for he proved that man might be compared with man, and horse with horse. Then let him go on to tell us the reason why, when the Son is compared with God the Father as being of the same class He has any kind of inferiority to Him, and where we shall find it, when one and the same definition of their essence belongs to things of the same class? For in the case of the essence of a class, its definition is not perfect in some cases and imperfect in others, but is one and the same for all. But we may say that any accident may have a separate cause and accrue to a thing in a different manner.

In order to make what I have said quite clear, I will set before you the illustration I gave at the outset. No man differs from another in his essential character as man; but one man is pious and another wicked; and one is weak and maimed, while another is healthy and strong; and one is vile and another good. But when a man accurately investigates the reasons for these distinctions, he will not trace them to their common definition of the essence, but rather attributes the causes to diseases of mind or body. As then, there is one definition of Godhead for the Father and the Son both in conception and reality (otherwise one could not but go astray), for They are compared as belonging to the same class, and I will use his words for the purpose of the argument----let these deluded men tell us what they think it was that paved the way for the inferiority of the Son to God the Father; was it disease, or indolence, and those things which are known to affect created beings'? Who would be so mad and such a slave of contradictions as even to lend an ear to such blasphemy? When then, being (as He is), of the same class as the living God, He Himself also is manifestly by nature God----for He is brought into comparison with the Father: and nothing can hinder His having a like state with His Father----how is He inferior?

Since, then, this adversary of the truth has given in detail a mass of contradictions, with reference to the text, and has not hesitated to affirm that "the Father is greater than the Godhead of the Son," let us then, after having made a brief defence of the Incarnation, and separated it in our demonstration from the consideration of the matter under discussion, compare the Divinity of the Son with that of the Father, according to Their definition; but let us previously inquire of him who dares to say this, whether he thinks that God, when He is God, is so by nature, or something else besides, but honoured with the appellation of Divinity, as there are many so that are called gods and lords in heaven, and many on earth. When then he asserts that the Son has been honoured by the bare appellation of Divinity, but that He is not by nature really that which He is said to be, we who are rightminded will encounter him, and openly exclaim, "My good Sir, if He is not really God, we shall worship the creature in preference to the Creator, and not only we who inhabit this earthly sphere, but also the multitude of holy angels; and we shall also accuse every Saint who has spoken of Him as the real and true God, and most of all we charge S. John, who said of Him: We know that the Son of God is come, and hath given us an understanding, that we may know the true God, and we are in His true Son Jesus Christ: this is the true God, and eternal life." But if, rejecting all inspired writings alike, he confess that He is really God, and be so minded and still suggest the doctrine that even so He falls below the Father's dignity in some respect, has he not introduced to us a new God, wholly dissevered from His natural connection with the Father, and conceived of as having a separate existence and not inhering in the substance of God the Father? But I think the matter is obvious to every one. For if nothing is conceived of as being greater or less than itself, but as greater than anything which is less, and less than anything which is greater, must he not perforce admit that there are two true and real Gods, so that one is thought the greater, and the other the less. So the faith of the Church is wholly destroyed and overturned by their doctrine, for we shall have not one God but two. Whose temples then are we according to the Scriptures? Surely His Who established His Spirit in our hearts. When then we find in the Holy Writings the Spirit spoken of as not of the Father only but also of the Son, what are we to infer, and what view must we take? Which of the two reject and call the other God? If, however, we are to admit a duality of Gods, one less and the other greater, we shall say that both abide in our hearts by separate Spirits, and we shall be found temples of more than one God, and there are two Spirits dwelling in us, a greater and a less, corresponding to the nature of those who gave them. For who could tolerate such ravings, and who cannot see that their doctrine is absurd and ridiculous, after he has considered the view I have just set forth? But, perhaps, if he is forced to admit that there is a duality of Gods by nature, one the greater and the other the less, he will proceed to that doctrine that is always recurring in his writings; I mean, he will say that the Son has a separate nature----though He is not wholly devoid of the nature of a created being, yet neither does He wholly decline from the Divinity of God the Father. For those who do not scruple to say plainly that He is a creature take refuge in refinements of language, trying as it were to gloss over their profanity. When then we say that the Son has such a nature as not to be wholly God, nor yet to fall entirely into the category of creatures, but that He holds an intermediate place, so as to fall beneath the dignity of God the Father, and yet to exceed created beings in glory, we will say first of all, that there is no authority to induce us to lay down the doctrine they choose to propound. For either let them satisfy us from the holy and inspired writings, or confessing they have no voucher for their private opinion, blush for laying down definitions in matters of faith from their own private judgment.

But since it occurred to them to say this in their rash folly, I will proceed to the view they have propounded, and I will say once more that if only things of the same class are properly capable of mutual comparison,----and the Son has proved that He may properly be compared with God the Father in the plainest language, The Father is greater than I,----must not then the Father be conceived of as having the same nature you attribute to the Son? What follows then? Your whole speculation is upset. For so long as you maintain that the Father is greater than the Son, but a created being is less according to you, the nature of the Only-begotten lies between the two. And when the nature of the Father is lessened to that of the Son, one of the extremes is left out, as there is no longer anything above and superior to the Son. And if, as he says, He is compared with the Father as being one of the same class, must not the definition of Their Essence be one and the same for both? And if you scruple to admit that the Son is of the same Essence with the Father, but rather put Him in a position of inferiority, and debase the glory of the Father to that of a being whom you reckon less than and inferior to Him, do you not see blasphemy springing up like a thorn? Does not then a root of bitterness springing up rankle in the heart of those thus minded? Why then do you leave the straight path of truth, and launch into such absurd discussions? Grant then to the Only-begotten in your thoughts an equality with God the Father. For thus there will be One God, worshipped and glorified in the holy and consubstantial Trinity, both by us and by the holy angels.

You learnt, He says, from no other lips than Mine My departure hence, for you heard My sayings with your own ears, and what have I, Who cannot lie, promised unto you? I go away, and I come unto you. If then His words had threatened that His departure would leave them comfortless, and that their bereavement would be eternal, it was very likely that they would thereupon be dreadfully dismayed, and find it unbearable, and fall into excess of despondency. And whereas I said unto you not simply that I would go away, but that I would come again in due season, why then, He says, do you let into your hearts only the cause of grief, and slight by your forgetfulness that which is able to cheer. Let that which knows how to succour arise in you to combat that which affrights: and let the power of the Comforter wrestle with the incitements to grief. For it has been ordained that I should ascend to God the Father, but I have promised to come again. He allays then the agony of grief He found in His disciples; and just as a fond and good father, compelled for some needful purpose to take his children from the nurse that bears them, and seeing a flood of tears bedewing their delicate and dear cheeks, he tries every blandishment, and by always insisting on the good that will result from her absence, arms in some sort hope against grief, where the affections are most nearly concerned; so also our Lord Jesus Christ shields the souls of His Saints from sorrow. For He knew, being truly God, that His abandonment of them would be very grievous unto them, although He were ever with them by the Spirit. And this proves His love and extreme holiness. For to wish to be with Christ, how does not that most truly become the Saints? And of a truth the admirable Paul has this aim in view when he says: It is better to depart and be with Christ

How then is "greater" to be understood? Does it pertain to the size of bodies? Or does it mean "more advanced" in age? Or does it mean "adorned with more virtue"? But all these things can be quantified—whatever can be perceived and measured. But in God there is nothing that can be perceived or measured. Thus, the words greater and less cannot be spoken concerning the Word of God or concerning the Father. For by nature God cannot be measured or quantified. But if you say that the Father is greater since he is unbegotten while the Son is begotten, we reply that these words speak of their natures, not of their properties of existence. And especially in the cases of those incorporeal beings one does not diminish the value of those of the same substance by granting more or less to this one or to that one. For by nature Absolute Being cannot be measured in essence or in knowledge simply by any measure or quantity of size. Then why did [Christ] say these things?The Savior in one word set forth a double manner of teaching, for the meaning of the word he spoke is twofold. It is just as in the phrases "the one sending me" and "I depart": he alluded to the body embraced by definite locations, inasmuch as it is circumscribed by them, and he did not refer to the uncircumscribed divine nature that embraces all things. By analogy, then, when he says "greater," he indicates that his divinity can be equaled to that of the Father, since he is of the same substance with him, but the Father is greater because the Son accepted a body, since the Son's nature is understood to be less than that of the Father inasmuch as the Son has become man. And do not marvel that the Savior says that he is less than the Father since he became man, since he also has said that he became lower than the angels, as in this verse: "We see Jesus made lower than the angels for a little time because of the suffering of his death, but now crowned with glory and honor." He was also said to be lower than his own disciples, for he said, "I am in your midst as your servant" and as the least. Therefore, things that are compared share the same substance, but things that are undivided (whether in our knowledge or by their essence) cannot admit of "greater" and "less." Now if you wish to understand the sentence, "The Father who sent me is greater than me," to apply to the divinity of the Son apart from considering that he has taken on flesh, you will have to suppose that he is enclosed in and restricted to certain places and that he was sent where he had not previously been and removed from where he had been. But this makes no sense.

The Lord himself also says: "I and the Father are one." And again he says: "The Father is greater than I." Of whom it is also written that he was subject to his parents. What wonder then if from his humanity he asserts himself less than the Father in heaven, from which he was also subject to his parents on earth?

We must confess the Father to be in the Son and the Son in the Father, by unity of nature, by might of power, as equal in honor as begetter and begotten. But, perhaps you say, the witness of our Lord himself is contrary to this declaration, for he says, "The Father is greater than I." … Can you be ignorant that the incarnation for your salvation was an emptying of the form of God and that the Father, unaffected by this assumption of human conditions, abode in the blessed eternity of his own incorrupt nature without taking our flesh? We confess that the only-begotten God, while he abode in the form of God, abode in the nature of God, but we do not at once reabsorb into the substance of the divine unity his unity bearing the form of a servant. Nor do we teach that the Father is in the Son, as if he entered into him bodily.… God, born of God, being found as man in the form of a servant but acting as God in his miracles, was at once God as his deeds proved, and yet man, for he was found in the fashion of man.

The Father, therefore, is greater, because he is the Father; but the Son, because he is the Son, is not less. By the birth of the Son the Father is constituted greater: the nature that is his by birth does not suffer the Son to be less. The Father is greater, for the Son prays to him to render glory to the manhood he has assumed. The Son is not less, for he receives back his glory with the Father. Thus are consummated at once the mystery of the birth and the dispensation of the incarnation. The Father, as Father—and as glorifying him who now is Son of man—is greater. Father and Son are one in that the Son, born of the Father, after assuming an earthly body is taken back to the glory of the Father.

(de Trin. ix) Or thus: If the Father is greater by virtue of giving, is the Son less by confessing the gift? The giver is the greater, but He to whom unity with that giver is given, is not the less.

For if any one should inquire the reason why the Father, who has fellowship with the Son in all things, has been declared by the Lord alone to know the hour and the day [of judgment], he will find at present no more suitable, or becoming, or safe reason than this (since, indeed, the Lord is the only true Master), that we may learn through Him that the Father is above all things. For "the Father," says He, "is greater than I." The Father, therefore, has been declared by our Lord to excel with respect to knowledge; for this reason, that we, too, as long as we are connected with the scheme of things in this world, should leave perfect knowledge, and such questions [as have been mentioned], to God, and should not by any chance, while we seek to investigate the sublime nature of the Father, fall into the danger of starting the question whether there is another God above God.

(Hom. lxxv. 4) Or thus: The Apostles did not yet know what the resurrection was of which He spoke when He said, I go, and come again to you; or what they ought to think of it. They only knew the great power of the Father. So He tells them: Though ye fear I shall not be able to save Myself, and do not trust to My appearing again after My crucifixion; yet when ye hear that I go to My Father, ye should rejoice, because I go to one greater, one able to dissolve and change all things. All this is said in accommodation to their weakness: as we see from the next words; And now I have told you before it come to pass; that when it does come to pass, ye may believe.

If we say that the Father is the origin of the Son and greater than the Son, we do not suggest any precedence in time or superiority in nature of the Father over the Son (for through his agency he made the ages) or superiority in any other respect except causation. And we mean by this that the Son is begotten of the Father and not the Father of the Son, and the Father naturally is the cause of the Son. So then, whenever we hear it said that the Father is the origin of the Son and greater than the Son, let us understand it to mean in respect of causation.

For it was fitting that He who was greater than all things after the Father, should have the Father, who alone is greater than Himself,

For the Father is the entire substance, but the Son is a derivation and portion of the whole, as He Himself acknowledges: "My Father is greater than I." In the Psalm His inferiority is described as being "a little lower than the angels.

For who is the Father? Must He not be the face of the Son, by reason of that authority which He obtains as the begotten of the Father? For is there not a natural propriety in saying of some personage greater (than yourself), That man is my face; he gives me his countenance? "My Father,"says Christ, "is greater than I." Therefore the Father must be the face of the Son.

Sometimes, therefore, I [Jesus] say that I am equal to the Father, and at other times I say that the Father is greater. I am not contradicting myself, but I am showing that I am God and a human being—God through the lofty words, and a human being through the humble ones. But if you want to know how the Father is greater than I, I was talking from the flesh, not from the person of the divinity.

Since the Lord saw that the apostles did not fully hope in His resurrection, and did not even know what it was, and therefore grieved greatly and were troubled at the thought of separation from Him, He condescends to their weakness and says: "I told you that I would go and come again; and yet you still grieve, for you do not trust Me that, although I will die, I will not abandon you in your sorrows. Now, having heard that I am going to My Father, whom you consider great and greater than Me, you should rejoice that I am departing to Him who is greater than Me and able to destroy all calamities." Do you see what a sequence of thought this is?

"My Father is greater than I" — He said this for the consolation of the disciples. They were grieving because Christ supposedly could not protect them. And He says: "If even I cannot, then My Father, whom you consider greater than Me, will in all likelihood help you." Likewise in another place He says: "Do you not think that I cannot beseech the Father, and He will send Me twelve legions of angels?" (Matt. 26:53). Here He speaks this way not because He cannot do this (for how is He not powerful, who by a single word alone, which He spoke to the Jews, suddenly threw them all backward? (John 18:4–6)), but because they thought of Him as a man. So this too — "My Father is greater than I" — He said in accordance with their understanding, since they considered Him weak, and the Father able to strengthen them in times of sorrows.

Some think that He called the Father greater in the sense that He is the cause of the Son. "The Father," He says, "is greater because He is my cause and origin, for I was born from Him." But that the Father is greater does not mean that He is of a different essence. For even among men, one could say, a father is greater than his son, but not of a different essence. Then let the heretics say, in what respect was Christ departing to the Father: in His divinity or in His humanity? Without doubt, in His humanity. For as God, He was always in the heavens and was not separated from the Father. Thus, the Father is called greater than Him as Man.

Then when he says, You heard me say to you, I go away, they were troubled because he was leaving them. But they were somewhat consoled because he added, and I will come to you. This did not completely console them because they were afraid that perhaps in the meantime, when the shepherd was gone, the wolf would attack the flock, according to "Strike the shepherd, that the sheep may be scattered" (Zech 13:7). Thus he said to them, Let not your hearts be troubled because I go away, neither let them be afraid because I will come to you.

He goes by his own power, by dying; and he comes by arising: "The Son of man will be delivered to the chief priests and scribes, and they will condemn him to death... and he will rise on the third day" (Mt 20:18). Again, he went by his ascension: "The beautiful one in his robe, walking in the greatness of his strength" (Is 63:1); and he will come to judge: "They will see the Son of man coming in a cloud with power and great glory" (Lk 21:27).

He completely consoles them when he says, If you loved me, you would have rejoiced. It is like saying: If you love me, you should not be sad, but rather rejoice that I am leaving, because I am leaving to be exalted, because I go to the Father, who is greater than I.

This passage led Arius to the disparaging statement that the Father is greater than the Son. Yet our Lord's own words repel this error. One should understand the Father is greater than I, based on the meaning of I go to the Father. Now the Son does not go to the Father insofar as he is the Son of God, for as the Son of God he was with the Father from eternity: "In the beginning was the Word and the Word was with God" (1:1). Rather, he is said to go to the Father because of his human nature. Thus when he says, the Father is greater than I, he does not mean I, as Son of God, but as Son of man, for in this way he is not only inferior to the Father and the Holy Spirit, but even to the angels: "We see Jesus, who was made a little lower than the angels" (Heb 2:9). Again, in some things he was subject to human beings, as his parents (Lk 2:51). Consequently, he is inferior to the Father because of his human nature, but equal because of his divine nature: "He did not think it robbery to be equal to God, but emptied himself, taking the form of a servant" (Phil 2:6).

One could also say, as Hilary does, that even according to the divine nature the Father is greater than the Son, yet the Son is not inferior to the Father, but equal. For the Father is not greater than the Son in power, eternity and greatness, but by the dignity of a grantor or source. For the Father receives nothing from another, but the Son, if I can put it this way, receives his nature from the Father by an eternal generation. So, the Father is greater because he gives; but the Son is not inferior, but equal, because he receives all that the Father has: "God has bestowed on him the name which is above every name" (Phil 2:9). For the one to whom a single act of existence (esse) is given, is not inferior to the giver.

Chrysostom explains this by saying that our Lord is saying this by taking into account the opinions of the apostles, who did not yet know of the resurrection or think that he was equal to the Father. And so he said to them: even if you do not believe me on the ground that I cannot help myself, or expect that I will see you again after my cross, yet believe me because I go to the Father, who is greater than I.

Our Lord and Saviour, Jesus Christ, had said unto His disciples, "If ye loved me, ye would surely rejoice, because I go unto the Father; for the Father is greater than I." And that He so spake in His servant-form, and not in that of God, wherein He is equal with the Father, is well known to faith as it resides in the minds of the pious, not as it is reigned by the scornful and senseless. And then He added, "And now I have told you before it come to pass, that, when it is come to pass, ye might believe." What can He mean by this, when the fact rather is, that a man ought, before it comes to pass, to believe that which demands his belief? For it forms the very encomium of faith when that which is believed is not seen. For what greatness is there in believing what is seen, as in those words of the same Lord, when, in reproving a disciple, He said, "Because thou hast seen, thou hast believed; blessed are they that see not, and yet believe." And I hardly know whether any one can be said to believe what he sees; for this same faith is thus defined in the epistle addressed to the Hebrews: "Now faith is the substance of those that hope, the assurance of things not seen." Accordingly, if faith is in things that are believed, and that, too, in things which are not seen, what mean these words of the Lord, "And now I have told you before it come to pass, that, when it is come to pass, ye might believe"? Ought He not rather to have said, And now I have told you before it come to pass, that ye may believe what, when it is come to pass, ye shall see? For even he who was told, "Because thou hast seen, thou hast believed," did not believe only what he saw; but he saw one thing, and believed another: for he saw Him as man, and believed Him to be God. He perceived and touched the living flesh, which he had seen in the act of dying, and he believed in the Deity infolded in that flesh. And so he believed with the mind what he did not see, by the help of that which was apparent to his bodily senses. But though we may be said to believe what we see, just as every one says that he believes his own eyes, yet that is not to be mistaken for the faith which is built up by God in our souls; but from things that are seen, we are brought to believe in those which are invisible. Wherefore, beloved, in the passage before us, when our Lord says, "And now I have told you before it come to pass, that, when it is come to pass, ye might believe;" by the words, "when it is come to pass," He certainly means, that they would yet see Him after His death, alive, and ascending to His Father; at the sight of which they should then be compelled to believe that He was indeed the Christ, the Son of the living God, seeing He could do such a thing, even after predicting it, and also could predict it before He did it: and this they should then believe, not with a new, but with an augmented faith; or at least with a faith that had been impaired by His death, and was now repaired by His resurrection. For it was not that they had not previously also believed Him to be the Son of God, but when His own predictions were actually fulfilled in Him, that faith, which was still weak at the time of His here speaking to them, and at the time of His death almost ceased to exist, sprang up again into new life and increased vigor.

(Tract. lxxix. 1) But is not the time for belief before a thing takes place? Is it not the praise of faith, that it believes what it does not see? according to what is said below to Thomas: Because thou hast seen, thou hast believed. He saw one thing, believed another: what he saw was man, what he believed was God. And if belief can be talked of with reference to things seen, as when we say that we believe our eyes; yet it is not mature faith, but is merely preparatory to our believing what we do not see. When it has come to pass; then He says, because after His death they would see Him alive again, and ascending to His Father; which sight would convince them that He was the Christ, the Son of God; able as He was to do so great a thing, and to foretell it. Which faith however would not be a new, but only an enlarged faith; or a faith which had failed at His death, and been renewed by His resurrection.

And now I have told you. After the consolation has been set forth, there is here added the hastening of departure. And first is noted the reason for foretelling; second, the reason for hastening; third, the sign of the hastening. There is noted, therefore, first the reason why he foretells, namely for the strengthening of faith; on account of which he says: Now I have told you before it comes to pass, that, when it shall come to pass, you may believe: because that strengthened their faith, since they saw it happen just as he had foretold. For if he had not foretold it, they would have doubted whether he had endured this voluntarily. Hence after the resurrection he brought these things back to memory; Luke, the last chapter: "These are the words which I spoke to you while I was yet with you, that all things must be fulfilled which are written concerning me." And: "Because it is written, and thus it behooved Christ to suffer," etc.

It is asked concerning what he says: Now I have told you before it happens, so that when it has happened, you may believe. Therefore it seems that the Apostles did not yet have faith, because he foretold these things to them so that they might believe. Likewise, "faith has no merit where human reason provides proof"; if therefore he foretold to them, then from the fact that they saw happen what he had said, they experienced it to be true: therefore they were devoid of the merit of faith. I respond: It must be said that the Apostles had faith, but nevertheless not fully explicit nor perfectly firm, as is evident, because in no way did they wish to believe the resurrection. It must be said therefore that the Lord foretold to them his passion so that they might already believe in that of which they previously knew nothing. He also spoke for the strengthening of faith, so that, seeing the passion and wavering, they might remember that he suffered willingly and as God. Whence they saw one thing and believed another, because they saw that a man had suffered, and they believed that, willing to suffer, as God he had laid down his life. And the sign of this was his prediction, but not a compelling reason that would take away merit.

A prophecy of the future is manifestly a sure pledge of what the future has in store for us. Christ confirms therefore the heart of His disciples, and seems to inspire in them a firm conviction that He is really ascending to God the Father in the heavens, to reign with Him and share His throne as God, and as God really begotten of Him. For do not, He says, set My departure, which is according to the flesh and an object of sight (for I will be with you as God for ever), on a level with that of the holy prophets. For they, as they passed from the earth and paid the debt of nature, were brought low, and died according to the law of human creatures. But I, Who am the true God, am not measured by the same standard as My creatures awaiting the time of the resurrection. For I live for ever, and I am the True Life. And I will send the Comforter, and I will grant you My peace also, and will not lie; but to the intent that, when you: receive the promise and are illumined by the grace of the Holy Spirit, you may ratify the truth of My words, recollecting what I have said in the light of experience, and to the intent that you may have the firm conviction that I live and reign with the Father, I have foretold and spoken this to you. The fulfilment of the promise will then confirm the truth of My words. For if I be not the Life, He says, and if I be not enthroned with God the Father, how can I Myself vouchsafe Divine and spiritual graces? And I will bestow them as I have promised, and I will bring to you the Spirit and peace. Is it not then beyond dispute that I am the Life, and that I reign with the Father. For it is not the act of one who is dead, or powerless to illumine with Divine graces those who love him, but it is the act of One Who is living and powerful and Who reigns for ever. Christ therefore has hereby taught us that He made no empty prophecy of the future. For He says that He made this discourse that they might have their faith in Him confirmed, when they came to think upon and reflect on His promises, after they had experienced His grace.

That is: I am so calm, I do not fear death and do not grieve, that I even foretell it; therefore I command you also to rejoice, so that when it comes to pass, you may believe Me, that just as I knew about the sorrows that would befall you and, having foretold them, did not lie, so also in My prediction concerning your consolation and guidance I will not prove false, but all joyful things will come to you.

He now answers an unspoken question when he says, And now I have told you before it takes place, so that when it does take place, you may believe. For they could have asked why he was telling them these things, and so he anticipates them by saying this.

Augustine brought up a problem: since faith is concerned with things which are not seen, a person should not believe after the event, but before it. One should say to this that the apostles saw one thing and believed another. They saw the death and resurrection of Christ, and having seen, they believed that he was the Christ, the Son of God. But after these events they did not believe with a new faith, but with an increased faith. Or, indeed, they believed with a failing faith when he had died, and a renewed faith when he arose, as Augustine says.

The rulers of this age are not to be understood as merely people of the Jews and Romans but also those princes and powers referred to above, to whom this saying pertains and against whom is our struggle.… The rulers of this age crucified the Lord of majesty through their ignorance. For how can the rulers of this age be understood as the rulers of the Jews who were subject to the Roman Empire?

Why be surprised that Christ died, although Christ committed no sin whatever? He wanted to pay back for you what he did not owe himself, in order to deliver you from debt. The devil, having taken in the human race, was in possession of it by right. He possessed what he had taken; he had taken what he had taken in. Christ brought along in his mortal flesh his blood to be shed, with which to cancel the bill of our sins. That other one would still be holding the guilty if he had not put the innocent to death. But now see with what justice he is told, "You have put to death one who had no debt. Now hand over the debtors." "Behold," he says, "the prince of this world is coming, and in me he will find nothing." "How nothing? Haven't you got a soul, haven't you got flesh? Aren't you also the Word? Is all that nothing?"Of course not. Nothing of his own, because [I have] no sin. He is the prince of sinners. The prince of sinners will find nothing in me. I have not sinned, I have contracted nothing from Adam, because I came to you from the Virgin. I did not add anything, because I did not have anything to add it to, and by living a just life I committed no sin. Let him come and find something of his own in me, if he can. But he will find nothing of his own in me. I have no sin. Born innocently, I have led an innocent life. Let him come, he will find nothing. "So why are you dying, if he is coming and will find nothing?" And he gives the reason why he must die: "Behold, the prince of this world is coming, and he will find nothing in me." And if we might hypothetically ask, "So then, why are you dying?" he would answer, "So that all might know that I am doing the will of my Father. Arise, let us go from here"; That is, let us go to [my] passion. He was willing to die because if was the will of his good Father, not because he owed it to the evil prince.

But what says He next? "Hereafter I will not talk much with you; for the prince of this world cometh;" and who is that, but the devil? "And hath nothing in me;" that is to say, no sin at all. For by such words He points to the devil, as the prince, not of His creatures, but of sinners, whom He here designates by the name of this world. And as often as the name of the world is used in a bad sense, He is pointing only to the lovers of such a world; of whom it is elsewhere recorded, "Whosoever will be a friend of this world, becomes the enemy of God." Far be it from us, then, so to understand the devil as prince of the world, as if he wielded the government of the whole world, that is, of heaven and earth, and all that is in them; of which sort of world it was said, when we were lecturing on Christ the Word, "And the world was made by Him." The whole world therefore, from the highest heavens to the lowest earth, is subject to the Creator, not to the deserter; to the Redeemer, not to the destroyer; to the Deliverer, not to the enslaver; to the Teacher, not to the deceiver. And in what sense the devil is to be understood as the prince of the world, is still more clearly unfolded by the Apostle Paul, who, after saying, "We wrestle not against flesh and blood," that is, against men, went on to say, "but against principalities and powers, and the world-rulers of this darkness." For in the very next word he has explained what he meant by "world," when he added, "of this darkness;" so that no one, by the name of the world, should understand the whole creation, of which in no sense are fallen angels the rulers. "Of this darkness," he says, that is, of the lovers of this world: of whom, nevertheless, there were some elected, not from any deserving of their own, but by the grace of God, to whom he says, "Ye were sometimes darkness; but now are ye light in the Lord." For all have been under the rulers of this darkness, that is, under the rulers of wicked men, or darkness, as it were, in subjection to darkness: but "thanks be to God, who hath delivered us," says the same apostle, "from the power of darkness, and hath translated us into the kingdom of the Son of His love." And in Him the prince of this world, that is, of this darkness, had nothing; for neither did He come with sin as God, nor had His flesh any hereditary taint of sin in its procreation by the Virgin.

(Tract. lxxix. 2) i. e. the devil; the prince of sinners, not of creatures; as the Apostle saith, Against the rulers of this world. (Eph. 6:12) Or, as He immediately adds by way of explanation, this darkness, meaning, the ungodly. And hath nothing in Me. God had no sin as God, nor had His flesh contracted it by a sinful birth, being born of the Virgin.

He says this because the time was now approaching for His being taken, and given up to death: For the Prince of this world cometh.

The second hierarchizing of the mind is related to the interior powers: and this is more difficult than the first. First it consists in chastizing the roots of the passions, so that the opposing powers are cut off and neutralized. "The prince of the world is coming, and in Me he has nothing." For as long as those passions dominate a man, the devil has something of his own in this man. But for this to be achieved, there is need to uproot the threefold concupiscence: of originating, of enjoying, and of possessing, for this threefold concupiscence introduces the devil into the soul.

I will not now speak many things. Here the second point is touched upon, namely the reason for hastening, and this is the assault of the devil and the divine will: on account of the assault of the devil, who was arming his minions to seize Christ, therefore he says: I will not now speak many things with you; for the prince of this world comes, that is, the devil hastens. The devil was coming in his minions, but nevertheless this does not constrain, because in me he has nothing: he had nothing that he might exact nor that he might find fault with, because he had no sin, and he holds dominion over sinners; hence Job forty-one: "He is king over all the children of pride." Hence he is the prince of darkness; Ephesians six: "Against the rulers of the world of this darkness"; and in Christ there was no darkness, because he "was the true light, which enlightens every man coming into this world."

It is asked concerning what he says, that the devil had no jurisdiction whatsoever over Christ. Therefore it seems that the Lord acted unjustly in that he permitted him to be oppressed by the devil. Likewise he says that he does this on account of the commandment of the Father: therefore if he was bound to obey, then he died from obligation, not from pure liberality. I respond: It must be said that to punish someone unwilling for his own fault, this is a matter of wrath and severity; to punish someone willing for his own fault, this is a matter of justice and truth: to punish someone willing for another's fault, this is a matter of wondrous dispensation and condescension. Because therefore Christ was punished and willingly punished for our salvation: it pleased God to lay upon him the iniquities of us all, and for our transgressions he himself was punished. He was offered, because he himself willed it; and therefore no injustice was done on God's part, but on the part of the devil. And therefore, because he unjustly usurped dominion over Christ, by this very fact he justly lost the dominion that he had over the members of Christ. To the objection that he was bound to die: it must be said that there is a debt of merit and a debt of precept. The sinner is bound to die because he merited it; but Christ, because the Father commanded him. But this debt is not repugnant to liberality when it is done out of love; and so Christ acted, and therefore he says: That the world may know that I love the Father.

Likewise, John 14: The prince of this world comes, and in me he has nothing; the Gloss says: "The Lord did not wish to have anything He might lose; He came poor, lest the devil have anything to take away"; therefore if all temporal things can be lost, He had nothing temporal.

Now when the impious Jews were already at hand, with the band of soldiers whom they brought, and their leader who also had promised to betray Him, and were ready to take Him and bear Him away in no long time to His sufferings upon the cross, and before the Crucifixion, He declared that He would break off His discourse with them. For, He says, the time is short and already past. And now that the bloodthirsty spirit of the Jews is at its height against Me, and shows itself already within the gates, the time for speech with you is past, and the period of My passion has arrived. But He says, The prince of this world hath nothing in Me. And I shall die very gladly, and undergo death to save the world, and through reverence to My Father and love towards Him willingly encounter inconceivable anguish, that I may fulfil His Will. The aim of what He says here is very plain, and compressing His words into smaller compass we say: Adam, the author of our race, underwent death by a Divine curse, through his breaking the commandment given to him, accused by himself and the devil. He indeed seems to have suffered for good reason, since the doom of punishment justly pursues those who have sinned from indolence; but the second Adam, that is our Lord Jesus Christ, Who can have no such charge brought against Him at all, for He did no sin, neither was guile found in His mouth, underwent His sufferings for us, having of Himself no responsibility whatever for them, but by His sufferings procured a ransom for the world, owing to His love for the Father, Who yearned for the salvation of the world. For it was truly the work of His love for the Father not to set at nought His decree and firm resolve, but to hasten to bring it into effect. And what was this decree? He willed that His own Son, though of like fashion with Himself and distinguished by His perfect equality with Him, should descend to such humiliation as to take the form of man for our sakes, and not shrink from death to save the world. This the Son did through love of His Father, Who is said to have ordered Him by His own power to suffer death in His fleshly nature, and to destroy the power of corruption, and to quicken the dead, and to restore them to their ancient state. Therefore He says that the time for speech is short. For My suffering is drawing nigh, and the presumptuous counsels of the Jews have burst into flame. I will suffer willingly, as for this cause I have come.

But the prince of this world cometh, and hath nothing in Me; that is, I shall not be convicted of sin, and the Jews will not be able to establish their charge of drunkenness against Me, the devil hath no part in Me, for vices are as it were his attributes, and wickedness owes its parentage to him. For the truth of our Saviour's words will be most clearly seen from what follows. For how did He sin, Who knew no sin, the true and living God, Who was wholly incapable of turning from the path of righteousness? And we shall see this most clearly by the actual writings of the holy Evangelists. For the most wise John has represented Pilate saying, I find no crime in Him; and again, after putting on Him the crown of thorns, as saying these words: Behold, I bring Him out to you, that ye may know that I find no crime in Him; and Matthew says that he so hated the crime, that he washed his hands before the Jews and said, I am innocent of the blood of this righteous man; and the same Evangelist points Him out to us, when He was brought into the presence of the high priests themselves, and says: Now the chief priests and the whole council sought false witness against the Christ, that they might put Him to death; and they found it not, though many false witnesses came. Still, though accusations were sought against Him by the agency of men, the devil used them as ministers and instruments of his own malice, and it was he more than any one else who sought to find sin in Him. It is then true that the devil had no part in Him, whom Christ called prince of this world, speaking of the present moment, not as though he were truly lord of it, but as a foreign intruder who has gained by the law of conquest what does not belong to him. For by sin he subjected mankind to himself, and driving them away from God as sheep who have no shepherd, he ruled over them though they were not his own. Therefore was he rightly cast out from the kingdom he had so obtained. For Christ has become King over us, and therefore He says: Now shall the prince of this world be east out; and I, if I be lifted up from the earth, will draw all men unto Myself.

For we must consider deeply how terrible for us will be the hour of our death, what fear of mind, how great then the memory of all our evils, what forgetfulness of past happiness, what dread and consideration of the Judge. Then malign spirits seek their own works in the departing soul; then they recount the evils they persuaded, that they may drag the soul as their companion to torments. But why do we say this only of the perverse soul, when they come also to the elect as they depart, and seek something of their own in them, if they might prevail? Yet One among men existed, who before His passion says with free voice: "I will no longer speak much with you; for the prince of this world comes, and in me he has nothing." For since he saw Him as a mortal man, the prince of the world believed he could find something of his own in Him. But He departed from the corruption of the world without any sin, who came into the world without sin.

This Peter did not presume to say of himself against the prince of the world, Peter who deserved to hear: "Whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." This Paul did not presume to say, who before he paid the debt of death reached the secrets of the third heaven. This John did not dare to say, who for his special love reclined on the breast of his Redeemer at supper. For since the Prophet says: "Behold, I was conceived in iniquities, and in sins did my mother bear me," he could not be without fault in the world who came into the world with fault. Hence the same Prophet says: "No living person shall be justified in your sight." Hence Solomon says: "There is no just man on earth who does good and does not sin." Hence John says: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." Hence James says: "For in many things we all offend."

For it is established that all who were conceived from the pleasure of the flesh—without doubt in their action, or speech, or thought—the prince of this world had something of his own in them. But therefore he could not seize them afterward or hold them before, because He snatched them from their debts who paid the debt of death for us without being in debt, so that our debts do not hold us under the right of our enemy, because the mediator between God and men, the man Christ Jesus, freely rendered for us what He did not owe. For He who rendered for us the unowed death of the flesh freed us from the owed death of the soul. He says therefore: "For the prince of this world comes, and in me he has nothing."

Hence we must take care, and consider daily with great weeping, how ravenous, how terrible the prince of this world may come seeking his own works in us on the day of our departure, if he came even to God dying in the flesh, and sought something in Him in whom he could find nothing.

What then shall we wretches say, what shall we do, we who have committed innumerable evils? What shall we say to the adversary who searches us and finds much of his own in us, except only this which is our certain refuge and solid hope: that we have been made one with him in whom the prince of this world sought something of his own and could find nothing at all? For he alone is free among the dead. And we are now released from the bondage of sin with true liberty, because we are united to him who is truly free. For it is established, and we cannot deny it, but we truthfully confess that the prince of this world has much in us; yet at the time of our death he cannot seize us, because we have become members of him in whom he has nothing. But what does it profit that we are joined to our Redeemer through faith, if we are separated from him by our conduct? For he himself says: "Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven." Therefore right works must be joined to right faith. Let us wash away the evils we have done through daily laments; let right works arising from love of God and neighbor overcome our past wickedness; let us refuse no good that we can bestow upon our brothers. For we do not otherwise become members of our Redeemer unless by clinging to God and showing compassion to our neighbor.

(ix. de Trin) He next alludes to the approach of the time when He would resume His glory. Hereafter I will not talk much with you.

For as a serpent cannot mark its track upon a rock, so the devil could not find sin in the body of Christ. For the Lord says, "Behold, the prince of this world cometh, and will find nothing in me." -For as a ship, sailing in the sea, leaves no traces of her way behind her, so neither does the Church, which is situate in the world as in a sea, leave her hope upon the earth, because she has her life reserved in heaven; and as she holds her way here only for a short time, it is not possible to trace out her course.-As the Church does not leave her hope behind in the world, her hope in the incarnation of Christ which bears us all good, she did not leave the track of death in Hades.-Of whom but of Him who is born of the Holy Spirit and the Virgin?-who, in renewing the perfect man in the world, works miracles, beginning from the baptism of John, as the Evangelist also testifies: And Jesus was then beginning to be about thirty years of age. This, then, was the youthful and blooming period of the age of Him who, in journeying among the cities and districts, healed the diseases and infirmities of men.

Also mentioned is a prince of this world, but it is not yet clear whether this is the devil himself or someone else. There are also certain princes of this world spoken of as possessing a kind of wisdom that will come to nothing.

Having comforted the disciples with the foregoing discourse, the Lord again speaks of His death. "For the prince of this world is coming," He says, that is, the devil. That he is the prince of this world, understand this not of creation in general, but of wicked people who are worldly-minded. For he has dominion not over heaven and earth—otherwise he would have overthrown and ruined everything—but over those who give themselves over to him. For this reason he is also called the prince of darkness, and by darkness understand evil deeds.

But since some might think that Christ too is being handed over to death for sins, He added: "And has nothing in Me"; I am not deserving of death, I owe nothing to the devil, but I accept suffering voluntarily, out of love for the Father.

Then when he says, I will no longer talk much with you, he mentions another source of their consolation, based on the reason for his death. Sometimes the reason for a person's death is a cause for sorrow, as when one is killed because he is guilty; other reasons are consoling, as when someone dies for that good we call virtue: "Let none of you suffer as a murderer or a thief... yet if one suffer as a Christian, let him not be ashamed" (1 Pet 4:15). With respect to this, our Lord first shows that a sin was not the reason for his death; secondly, that it was caused by the virtues of obedience and love, so that the world may know that I love the Father.

He says, I will no longer talk much with you, because the time is short: "Little children, yet a little while I am with you" (13:33). Or, because you are not yet ready for it: "I have yet many things to say to you, but you cannot bear them now" (16:12). Or, I will no longer talk much with you, because I will briefly explain to you that I will not die because of my own guilt. And he does this when he says, for the ruler of this world is coming. He has no power over me. This ruler is the devil, and he is called a ruler of this world not because he is its creator, or because of his natural power, as the Manicheans blasphemed, but because of guilt, that is, because of the lovers of this world. For this reason he is called the ruler of the world and of sin: "For we are not contending against flesh and blood, but against... the world rulers of this present darkness" (Eph 6:12). Therefore, he is not the ruler of creatures, but of sinners and of darkness: "He is king over all the children of pride" (Job 41:34).

So this ruler comes to afflict: he entered into the heart of Judas to incite his betrayal, and into the hearts of the Jews to incite them to kill. But he has no power over me, for he has no power over us except because of sin: "Every one who commits sin is a slave to sin" (8:34). Now in Christ there was no sin: not in his soul, "He committed no sin" (1 Pet 2:22), nor in his flesh, because he was conceived of the Virgin without original sin through the Holy Spirit: "the child to be born of you will be called holy, the Son of God" (Lk 1:35). Because the devil even attacked Christ, over whom he had no right, he deserved to lose what he justly held: "What have I to do with you, Jesus, Son of the Most High God?" (Mk 5:7). So it is clear that the cause of Christ's death was not his own guilt; and there was no reason for him to die if he had no sin.

Let us withdraw from the bond of the body and leave everything earthly so that when the adversary comes he may find nothing of his in us. Let us strive for the eternal and fly up to the divine on the wings of love and the oars of charity. Let us rise up from here, that is, from the things of the age and those of the world. For the Lord has said, "Rise, let us be on our way," teaching that each one should arise from the earth, raise up his soul that lies on the ground, lift it to the things that are above and call forth his eagle, the eagle of whom it is said, "Your youth will be renewed like the eagle's."

And, as if it were said to Him, Why, then, dost Thou die, if Thou hast no sin to merit the punishment of death? He immediately added, "But that the world may know that I love the Father, and as the Father gave me commandment, even so I do: arise, let us go hence." For He was sitting at table with those who were similarly occupied. But "let us go," He said, and whither, but to the place where He, who had nothing in Him deserving of death, was to be delivered up to death? But He had the Father's commandment to die, as the very One of whom it had been foretold, "Then I paid for that which I took not away;" and so appointed to pay death to the full, while owing it nothing, and to redeem us from the death that was our due. For Adam had seized on sin as a prey, when, deceived, he presumptuously stretched forth his hand to the tree, and attempted to invade the incommunicable name of that Godhead which was disallowed him, and with which the Son of God was endowed by nature, and not by robbery.

But how, it might be asked, canst thou die, if thou hast no sin: He answers, But that the world may know that I love the Father, and as the Father gave Me commandment, even so I do. Arise, let us go hence. He had been sitting at table with them all this time. Let us go: i. e. to the place, where He, Who had done nothing to deserve death, was to be delivered to death. But He had a commandment from His Father to die.

(contr. Serm. Arrian. c. xi.) That the Son is obedient to the will and commandment of the Father, no more shows a difference in the two, than it would in a human father and son. But over and above this comes the consideration that Christ is not only God, and as such equal to the Father, but also man, and as such inferior to the Father.

But that the world may know that I love the Father, therefore I die at his command; hence: As the Father has given me commandment, so I do. Concerning this commandment, above, chapter ten: "This commandment I have received from my Father." God the Father gave him this commandment, not because he himself had merited it, but for our salvation; hence Second Corinthians five: "Him who knew no sin," God the Father "made sin for us, that we might be made the justice of God in him." Moreover, he did this out of love for us: above, chapter three: "God so loved the world that he gave his only-begotten Son." Arise, let us go. Here the third point is touched upon, namely the sign of the hastening of departure, which consists in this, that he urges his disciples to depart from there; on account of which he says: Arise, let us go hence, in which he shows that he suffers voluntarily. A similar thing is said in Matthew twenty-six: "Arise, let us go: behold, he who will betray me draws near."

The common and usual acceptation of the words before us suggests the thought, that as the period of the madness of the Jews had come, and the priceless Cross of our Saviour was well-nigh set up, He was hastening to depart with His holy disciples, to that place in which the band of men and officers found and took Him. And the thought is a plausible one. But probably there was another meaning hinted at; I mean a spiritual and hidden meaning. For when He says the words, Arise, let us go hence, He means to signify that to all of us there lies open by Him and with Him a change from one state to another, and a refuge from a worse condition in a better; in order that we may realise some such conception as this,----the passing from death unto life, and from corruption into incorruption, by Him and with Him, as I just said, as passing from one place into another. It is a fine saying then, Arise, and let us go hence; or you may interpret it to yourselves in some other way. From henceforth we are bound to be transformed from loving to think on earthly things into choosing the will to do God's pleasure; and besides this, to pass from slavery into the dignity of sonship; from earth into the city above; from sin to righteousness,----the righteousness I mean that is due to faith in Christ; from the impurity of man's nature to the sanctification by the Spirit; from dishonour to honour; from ignorance to knowledge; and from cowardice and faintheartedness to endurance in goodness.

Localising then, figurating as it were, our transgressions upon earth in the spot whereon He stood, He says, Arise, and let us go hence. For if this meaning entered into the scope of His speech, and He means to show thereby His affinity to us, it can do us no harm at all to act in this way, since He found it in His nature so to do. Moreover, in other places you will find Him saying to His own disciples: We must work the works of Him That sent us, while it is day; the night cometh, when no man can work. Do you hear how He implicates Himself together with us in the duty of doing work, although He does not lie under the necessity of working as we do? And this form of speech is usual with us, and we shall find it just as much amongst ourselves; and the inspired Paul, when he rebuked the Corinthians, ventured on this expression, exhorting them in these words: Now these things, my brethren, I have in a figure transferred to myself and Apollos; that in us ye might learn not to think beyond the things which are written. And there is no question that we have not an elder, nor an angel, but the Lord of all Himself, though He was not subject to our infirmities, to point out the way to all that is good, and to turn us from our old lusts to better things. For we have been ransomed not by ourselves, nor by any other creature, but rather by Christ Himself our Saviour. Therefore, when escaping as it were with us, in our company, from the wickedness of the world, He says, Arise, let us go hence. He speaks these words not as subject to it as we are, or bound by human infirmities; but as our leader and champion and guide, to point out the way to incorruption and life in sanctification and love of God.

"Arise, let us go hence." "But why, tell me? Did he not know the hour at which Judas would come upon Him? Or perhaps He feared lest he should come and seize them, and lest the plotters should be upon him before he had furnished his most excellent teaching." Away with the thought! these things are far from His dignity. "If then He did not fear, why did He remove them, and then after finishing His discourse lead them into a garden known to Judas? And even had Judas come, could He not have blinded their eyes, as He also did when the traitor was not present? Why did He remove them?" He alloweth the disciples a little breathing time. For it was likely that they, as being in a conspicuous place, would tremble and fear, both on the account of the time and the place, (for it was the depth of night,) and would not give heed to His words, but would be continually turning about, and imagining that they heard those who were to set upon them; and that more especially when their Master's speech made them expect evil. For, "yet a little while," He saith, "and I am not with you," and, "the ruler of this world cometh." Since now when they heard these and the like words they were troubled, as though they should certainly be taken immediately, He leadeth them to another place, in order that thinking themselves in safety, they might listen to Him without fear. For they were about to hear lofty doctrines.

And again He said unto His disciples, "Arise, let us go hence," and by this speech He shewed that this world was not the country either of Himself or of His disciples. If Jesus crieth unto us, "Arise, let us go hence," what fool would be persuaded to dwell with corpses in the graves, or to become a sojourner with the dead? Whensoever, therefore, the world wisheth to hold thee fast, or family, or kinsfolk, or friends, remember the word of Christ which said, "Arise, let us go hence," for this voice is sufficient to rouse thee up if thou art alive. Whensoever, therefore, thou wishest to sit down to rest thyself, or to delight thyself in the love of the country in which thou art, remember this word of exhortation, and say unto thyself, "Arise, let us go hence"; thou must go at all cost, only go as Jesus went. Go because He hath told thee to go, and not because it is nature which carrieth thee, whether thou wilt or no, being thyself unwilling. Thou standest on the path of travellers, set out on the way then because of thy Lord's word, and not by the force of necessity. "Arise, let us go hence," is a voice which will wake those buried in slumber; it is a horn the winding of which will drive away the sleep of slothfulness; it is a power and not a word; and whosoever perceiveth it, suddenly it clotheth him with new power, and with the swiftness of the twinkling of the eye it plucketh him away from thing to thing. And behold He also goeth with thee to prevent thee from being stupefied, for He did not say unto thee, "Arise, go thou," but, "Arise, let us go, thou and I together"; God calleth unto thee to go in company with Him, and who would not burn within himself, and be troubled lest he should be dazed at the company of his God Who called him?

Great and powerful things will happen to me in the course of my passion. Similar things will happen to those who believe in me after my passion. They will cast out demons with a mere word, heal the sick, perform numerous signs, command the removal of all human tribulations through my name. Any number of different punishments will befall sinners. From all these things it will be clear that I was unjustly executed. But because of my love for the Father I accomplish his [primordial] will that all would be saved. The defeat of death that I will justly accomplish through the intervention of the omnipotent one will be the destiny for all humanity by grace.

He frequently mentions death, adding words of consolation as well, so as to make it more acceptable to them. For, hearing that He will die, they also learn that He voluntarily disregards the devil and dies out of love for the Father. Therefore, if the sufferings were destructive and not salvific, the loving Father would not have consented to this, nor would the beloved Son have taken them upon Himself. How then are we to understand that He dies out of love for the Father? "The Father," He says, "loves the world and delivers Me to death for its sake. I, loving the Father, agree with His good pleasure and will, and I demonstrate that I love the Father by taking upon Myself and fulfilling what He has commanded, that is, His good pleasure and decree."

Tell me, you Arians, if the Son were a slave, would He have said that I am dying out of love for the Father? A slave fulfills the will of his master not because he loves him, but because he is a slave and fears punishment. But the Lord Jesus, since He does the will of God out of love, is not a slave, not a creature, but truly the Son, fulfilling the will of the Father. Therefore, when you hear "the Father commanded Me," do not look upon the Lord as a subordinate because of the word "commanded," but because of the word "Father" acknowledge Him as the Son consubstantial with the Father. And understand "commanded" as meaning: He willed, He spoke, He determined, He was well-pleased.

By His repeated discourse about His sufferings, the Lord fully convinced the disciples of their necessity. After this, He perceived that they were afraid of being seized soon, and from great fear were no longer even listening to His words. Therefore He apparently wishes to lead them to a hidden place where they would not be seized. But He departs from the place where they were in order to calm the turmoil in their souls and then impart to them the most mystical teaching. He leads them, as we learn from what follows, to that garden which was known to Judas. This action was, in appearance, a withdrawal, but in reality a voluntary delivering of Himself; for He withdraws to a place that Judas knew.

Then he mentions the true reason for his death, which is that good which is virtue. He says, so that the world may know that I love the Father. Augustine relates this sentence to what follows, Rise, let us go hence.

Two things led Christ to undergo death: love for God and love for neighbor; "Walk in love" (Eph 5:2). He shows this love by the sign that he accomplishes what God commands: "If you love me keep my commandments" (14:15). Referring to this he says, that the world may know that I love the Father, with an active love, because I go to die. Thus he adds, I do as the Father has commanded me. This is obedience, which is produced by love; and it is the second thing by which the Father moved him to undergo death. The Father did not give this commandment to the Son of God, who since he is the Word, is also the command of the Father. He gave this commandment to the Son of man, insofar as he infused into his soul that it was necessary for the salvation of humankind that the Christ die in his human nature. And so, that the world may know these things, Rise, from the place where they had eaten, let us go hence, to the place where I am to be betrayed, so that you can see that I am not dying by necessity, but from love and obedience: "He goes out to meet the weapons" (Job 39:21).

Chrysostom understands this differently, since he does not relate Rise, let us go hence, to what came before it in the same way. The meaning now is: I am not dying because the ruler of this world has power over me; I am doing this because I love the Father. But as for you, Rise, let us go hence. He said this because he saw they were afraid, both because of the time, as it was deep into the night, and due to the place, for they were obviously at some house and constantly watching the entrance as if expecting to be set upon by their enemies. Consequently they were not paying attention to what he was saying. So Christ led them to another hidden place, so that feeling more secure they could listen with more attention to what he would say to them and understand it better: "I will bring her into the wilderness, and speak tenderly to her" (Hos 2:14).

And he spoke well of the grape, because as the grape hung on the wood. He is the vine, he is the grape. The vine clinging to the wood: the grape, because the soldier's spear pierced the open side and released water and blood. For this reason, John said: because water and blood came out of him (John 19:34). Water for washing, blood for redemption. Water cleanses us, blood redeems us.

Not only is the church a field, but God is the tiller of the field. Listen to the Lord himself: "I am the vine, you the twigs, and my Father is the vinedresser." Toiling in this field as a laborer and hoping for an eternal reward, the apostle claims no credit for himself, except a laborer's due. "I planted," he says, "Apollos watered, but God gave the increase. And so neither the one who plants is anything, nor the one who waters, but God who gives the increase."

For we [through praise] cultivate God, and God cultivates us. But our cultivating of God does not make him better: our cultivating is that of adoration, not of plowing.… His cultivating of us makes us better.… His cultivating consists in getting rid of all the seeds of wickedness from our hearts, in opening our heart to the plow, as it were, of his word, in sowing in us the seeds of his commandments, and in waiting for the fruits of godliness.

This passage of the Gospel, brethren, where the Lord calls Himself the vine, and His disciples the branches, declares in so many words that the Mediator between God and men, the man Christ Jesus, is the head of the Church, and that we are His members. For as the vine and its branches are of one nature, therefore, His own nature as God being different from ours, He became man, that in Him human nature might be the vine, and we who also are men might become branches thereof. What mean, then, the words, "I am the true vine"? Was it to the literal vine, from which that metaphor was drawn, that He intended to point them by the addition of "true"? For it is by similitude, and not by any personal propriety, that He is thus called a vine; just as He is also termed a sheep, a lamb, a lion, a rock, a corner-stone, and other names of a like kind, which are themselves rather the true ones, from which these are drawn as similitudes, not as realities. But when He says, "I am the true vine," it is to distinguish Himself, doubtless, from that vine to which the words are addressed: "How art thou turned into sourness, as a strange vine?" For how could that be a true vine which was expected to bring forth grapes and brought forth thorns?

"I am," He says, "the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit, He taketh away; and every one that beareth fruit, He purgeth it, that it may bring forth more fruit." Are, then, the husbandman and the vine one? Christ is the vine in the same sense as when He said, "The Father is greater than I;" but in that sense wherein He said, "I and my Father are one," He is also the husbandman. And yet not such a one as those, whose whole service is confined to external labor; but such, that He also supplies the increase from within. "For neither is he that planteth anything, neither he that watereth; but God that giveth the increase." But Christ is certainly God, for the Word was God; and so He and the Father are one: and if the Word was made flesh, that which He was not before, He nevertheless still remains what He was. And still more, after saying of the Father, as of the husbandman, that He taketh away the fruitless branches, and pruneth the fruitful, that they may bring forth more fruit, He straightway points to Himself as also the purger of the branches, when He says, "Now ye are clean through the word which I have spoken unto you." Here, you see, He is also the pruner of the branches, a work which belongs to the husbandman, and not to the vine; and more than that, He maketh the branches His workmen. For although they give not the increase, they afford some help; but not of themselves: "For without me," He says, "ye can do nothing." And listen, also, to their own confession: "What, then, is Apollos, and what is Paul but ministers by whom ye believed, even as the Lord gave to every man. I have planted, Apollos watered." And this, too, "as the Lord gave to every man;" and so not of themselves. In that, however, which follows, "but God gave the increase," He works not by them, but by Himself; for work like that exceeds the lowly capacity of man, transcends the lofty powers of angels, and rests solely and entirely in the hands of the Triune Husbandman. "Now ye are clean," that is, clean, and yet still further to be cleansed. For, had they not been clean, they could not have borne fruit; and yet every one that beareth fruit is purged by the husbandman, that he may bring forth more fruit. He bears fruit because he is clean; and to bear more, he is cleansed still further. For who in this life is so clean as not to be in need of still further and further cleansing? seeing that, "if we say that we have no sin, we deceive ourselves, and the truth is not in us; but if we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness;" to cleanse in very deed the clean, that is, the fruitful, that they may be so much the more fruitful, as they have been made the cleaner.

(Tr. lxxx. 2) He says this as being the Head of the Church, of which we are the members, the Man Christ Jesus; for the vine and the branches are of the same nature. When He says, I am the true vine, He does not mean really a vine; for He is only called so metaphorically, not literally, even as He is called the Lamb, the Sheep, and the like; but He distinguishes Himself from that vine to whom it is said, How art thou turned into the degenerate plant of a strange vine unto me. (Jer. 11:21) For how is that a true vine, which when grapes are expected from it, produces only thorns?

(de Verb. Dom. serm. lix) For we cultivate God, and God cultivates us. But our culture of God does not make Him better: our culture is that of adoration, not of ploughing: His culture of us makes us better. His culture consists in extirpating all the seeds of wickedness from our hearts, in opening our heart to the plough, as it were, of His word, in sowing in us the seeds of His commandments, in waiting for the fruits of piety.

(Tr. lxxx. 3) And who is there in this world so clean, that he cannot be more and more changed? Here, if we say that we have no sin, we deceive ourselves. (1 John 1:8) He cleanseth then the clean, i. e. the fruitful, that the cleaner they be, the more fruitful they may be. Christ is the vine, in that He saith, My Father is greater than I; but in that He saith, I and My Father are one, He is the husbandman; not like those who carry on an external ministry only; for He giveth increase within. Thus He calls Himself immediately the cleanser of the branches: Now ye are clean through the word, which I have spoken unto you. He performs the part of the husbandman then, as well as of the vine. But why does He not say, ye are clean by reason of the baptism wherewith ye are washed? Because it is the word in the water which cleanseth. Take away the word, and what is the water, but water? Add the word to the element, and you have a sacrament. Whence hath the water such virtue as that by touching the body, it cleanseth the heart, but by the power of the word, not spoken only, but believed? For in the word itself, the passing sound is one thing, the abiding virtue another. This word of faith is of such avail in the Church of God, that by Him who believes, presents, blesses, sprinkles the infant, it cleanseth that infant, though itself is unable to believe.

Second, concerning constancy in true love, three things are set forth.

I am the true vine etc. In the preceding chapter the Lord exhorted his disciples to constancy of faith; in this chapter he exhorts them to proven and true love. And since true love first loves God, then also loves a friend in God and loves and tolerates an enemy for God's sake, therefore he first exhorts the disciples to the love of God; second, to the love of friends, at the passage: This is my commandment, that you love etc.; third, to the love and toleration of enemies, at the passage: If the world hates you, know etc.

First, he exhorts the disciples to the love of God.

He exhorts them first to the love of God: and because "he who abides in charity abides in God," he exhorts them to abide in himself, and he does this in the following order. First, the place of abiding is described; second, the fruit; third, the manner; fourth, the effect.

The place of abiding, therefore, is expressed first as Christ himself, in whom the faithful ought to abide, just as the branch abides in the vine. Therefore he says: I am the true vine, therefore true, because it produces true wine, of which the penultimate chapter of Genesis says: "He shall wash his robe in wine and his garment in the blood of the grape, binding his foal to the vineyard and his donkey to the vine." This vine is not uncultivated; therefore he says: And my Father is the husbandman, not only one who cultivates from without but who gives increase from within; First Corinthians three: "I planted, Apollos watered, but God gave the increase," and shortly after: "You are God's husbandry, you are God's building." Therefore the Father is the true husbandman, because he carries out his work.

Question I. But here a question is raised about what he says: I am the true vine.

Augustine objects: If vine is said of Christ, just as lion and stone are said of him, and these are said not properly but by likeness, and those things are called true which are said properly, it does not seem that he should say: I am the true vine, but rather the figurative vine.

And Augustine responds that by adding true, "he distinguishes himself from that vine to which it was said: How have you turned into bitterness, O foreign vine"? Jeremiah two: How have you turned to perversity, O foreign vineyard? Hence it is not called true because it is not said by likeness, but true because it is not foreign.

Nevertheless, it can be said that just as true wine is that which has the operation of wine, so the true vine is that which has the operation of the vine. The vine therefore, literally, is true when it produces wine; not true, that which does not bear fruit. So also a figurative vine is called true which has the activity of the vine; not true, which does not have it. So also Christ, because he truly has the activity of the vine, is the true vine. But not the synagogue, of which Isaiah five says: "He expected it to produce grapes, but it produced thorns."

Question II. But then the question remains: why does the Lord compare himself to the grain of wheat among grains, and to the wood of the vine among woods?

I respond: This is on account of the true body and the mystical body. The true body of Christ is true food, and the true blood is true drink. Because therefore from grains of wheat is made bread that most excellently nourishes, and from the vine wine that most excellently gives drink, he therefore compared himself to the vine and the grain. And hence it is that in these two species the Sacrament of the altar is confected.

Another reason is on account of the mystical body, because just as from the purest grains of wheat and grape berries bread and wine are made, so from pure faithful ones the mystical body of Christ is formed.

Question III. Likewise it is asked, according to which nature Christ is the vine, whether according to the divine or according to the human.

And that it is according to the human nature, Augustine says: "The vine and the branches are of one nature; on account of which, since he was God, of whose nature we are not, he was made man, so that in him the vine would be human nature, of which we too could be branches."

But against this there is: 1. Because insofar as the vine pours sap into the branches: therefore if no one pours the sap of grace except God alone and insofar as He is God, then He is the vine according to the divine nature. 2. Likewise, in this vine all the Saints from Abel to the last just person remained and proceeded; but Christ according to His human nature came after Abel: therefore they were not branches in Him according to His human nature.

I respond: It must be understood that certain things are said of Christ according to the divine nature purely, such that they are said no less even when the human nature is abstracted, as being eternal and impassible: certain things according to the human purely, as being mortal and passible: certain things according to the human insofar as it is united to the divine, or conversely, as being mediator. For if He were only God, He would not be mediator: if only man, He would not be mediator: if God and man, then He is mediator. And according to this He is the vine and the head of the Church insofar as He is mediator. Therefore that He is called the vine is not according to the human nature purely, but insofar as it is joined to the divine in the unity of the hypostasis. And on account of the unity of the hypostasis, Christ is the object of faith according to both natures, whence insofar as we believe Him to be God and man. And because without this faith, whether implicit or explicit, no one was saved, the sap of grace from this vine overflowed into all the Saints.

And thus it is clear how He was the vine with respect to those who preceded and those who followed; whence both those who went before and those who followed cried out: Hosanna to the Son of David. Whence Christ was most fittingly signified by the cluster of grapes that was brought from the promised land, Numbers thirteen, which they carried on their shoulders, and those who went before carried it but did not see it: those who followed carried it and saw it.

For the vine produces wine, as the Word, produces blood, and both drink for health to men-wine for the body, blood for the spirit.

Know then that I have been admonished that, in offering the cup, the tradition of the Lord must be observed, and that nothing must be done by us but what the Lord first did on our behalf, as that the cup which is offered in remembrance of Him should be offered mingled with wine. For when Christ says, "I am the true vine." the blood of Christ is assuredly not water, but wine; neither can His blood by which we are redeemed and quickened appear to be in the cup, when in the cup there is no wine whereby the blood of Christ is shown forth, which is declared by the sacrament and testimony of all the Scriptures.

He wants to show us how important it is to love, to hold fast to our love toward him and how much we gain from our union with him. This is why he says that he is the vine, by way of illustration. Those united, anchored and rooted in him, who are already partakers in his nature through their participation in the Holy Spirit, are branches. For it is his Holy Spirit who has united us with the Savior Christ since connection with the vine produces a choice of those things that belong to it. And our connection with the vine holds us fast. From a firm resolve in goodness we proceed onward by faith and we become his people, obtaining from him the dignity of sonship.… He says that he is a vine, the mother and nourisher, as it were, of its branches. For we are begotten of him and in him, in the Spirit, to produce the fruits of life.

For it is the function of the vine to nourish the branches, and of the tiller of the soil to tend them. And if we think about this in the right way, we will see that neither the one function if performed apart from the Father, nor the other function if performed apart from the Son or Holy Spirit, could sustain the whole. For everything proceeds from the Father by the Son in the Spirit. And so it is only appropriate now that the Savior called the Father a vinedresser so that no one might think that the Only Begotten is the only one who exercised care over us. This is why he represents God the Father as cooperating with him, calling himself the vine that enlivens his own branches with life and the power to produce, and the Father as the vinedresser, thereby teaching us that providential care over us is a sort of distinct activity of the divine substance.

Now concerning the Thanksgiving (Eucharist), thus give thanks. First, concerning the cup: We thank thee, our Father, for the holy vine of David Thy servant, which Thou madest known to us through Jesus Thy Servant; to Thee be the glory for ever.

The wine of his blood, gathered from the many grapes of the vine planted by him, is pressed out in the winepress of the cross, and of its own power it begins to ferment in the capacious vessels of those who receive it with faithful heart.

In His zeal to do the Father's commandment, He rises and hastens to complete the mystery of His bodily passion. But the next moment He unfolds the mystery of His assumption of flesh. Through this assumption we are in Him, as the branches in the vinestock; and unless He had become the Vine, we could have borne no good fruit. He exhorts us to abide in Himself, through faith in His assumed body, that, since the Word has been made flesh, we may be in the nature of His flesh, as the branches are in the Vine. He separates the form of the Father's majesty from the humiliation of the assumed flesh by calling Himself the Vine, the source of unity for all the branches, and the Father the careful Husbandman, Who prunes away its useless and barren branches to be burnt in the fire.

(ix. de Trin) He rises in haste to perform the sacrament of His final passion in the flesh, (such is His desire to fulfil His Father's commandment:) and therefore takes occasion to unfold the mystery of His assumption of His flesh, whereby He supports us, as the vine doth its branches: I am the true vine.

(ix. de Trin) But He wholly separates this humiliation in the flesh from the form of the Paternal Majesty, by setting forth the Father as the diligent Husbandman of this vine: And My Father is the Husbandman.

"Binding his ass to a vine: "that means that He unites His people of the circumcision with His own calling (vocation). For He was the vine. "And his ass's colt to the vine-tendril: "that denotes the people of the Gentiles, as He calls the circumcision and the uncircumcision unto one faith.

"I am the Vine, ye are the branches." What willeth He to imply by the comparison? That the man who gives no heed to His words can have no life, and that the miracles about to take place, would be wrought by the power of Christ. "My Father is the Husbandman." "How then? Doth the Son need a power working within?" Away with the thought! this example does not signify this. Observe with what exactness He goeth through the comparison. He saith not that the "root" enjoys the care of the Husbandman, but, "the branches." And the root is brought in in this place for no other purpose, but that they may learn that they can work nothing without His power, and that they ought to be united with Him by faith as the branch with the vine.

The sober and joy-producing vine, from whose instructions, as from branches, there joyfully hang down clusters of graces, distilling love, is our Lord Jesus, who says expressly to the apostles. The vine, and that not in a few places, refers to the Lord Himself,

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," He commended His disciples to the safe-keeping of the Father.

I am the true vine. Drink my joy, the wine I have mixed for you. For my cup is intoxicating for me, intoxicating like the most powerful antidote—like joy against the grief that sprouted in Adam.… I have given you a table, life-giving and joy-creating, that offers in exchange for distress unspeakable joy before those who have envied you. Eat the bread that renews your nature. Drink the wine, the exultation of immortality. Eat the bread that purges away the old bitterness, and drink the wine that eases the pain of the wound. This is the healing of your nature; this is the punishment of the one who did the injury.… I became the true vine in your race, that in me you might bear sweet-smelling fruit.

What mystery does He teach them? "I," He says, "am the vine, that is, the root, and you are the branches, and My Father is the vinedresser." For whom then does the Father care? Surely for the root? No, but for the branches.

1978 In this talk our Lord especially wants to comfort his disciples about two things: one was near, in the present, and this was his passion; the other was what they feared in the future, and this was the troubles which would come upon them. He had said to them about these two things: Let not your hearts be troubled, referring to the first, and neither let them be afraid (14:27), referring to the second.

So now, after comforting them over his leaving (14:1), he strengthens them for the troubles which will come upon them. First, he presents a certain picture; secondly, he moves from this to his intention (15:3). The picture he presents is of a vine and a vinedresser. First, he mentions the vine; secondly, the vinedresser; and thirdly, he approves of the vinedresser's concern for the branches of the vine.

1979 He himself is the vine. So he says, making a comparison, I am the vine; for just like a vine, although it seems to be of small account, nevertheless surpasses all trees in the sweetness of its fruit, so Christ, although he seemed to be despised by the world because he was poor, and seemed of small account and was publicly disgraced, nevertheless produced the sweetest fruit: "His fruit was sweet to my taste" (Song 2:3). And so Christ is a vine producing a wine which interiorly intoxicates us: a wine of sorrow for sin: "You have given us to drink the wine of sorrow" [Ps 60:3]; and a wine which strengthens us, that is, which restores us: "My blood is drink indeed" (6:55). In the same way he compared himself, above, to wheat, for his flesh is truly food.

This is the vine mentioned in Genesis (40:9-10): "There was a vine before me, and on the vine there were three branches," that is Christ, in whom there are three substances: his body, soul and divinity. This is also the vine about which Jacob says: "My son, tie your she-ass," that is, the Church, "to the vine" [Gen 49:11].

1980 This vine is true. Sometimes what is true is distinguished from its likeness, as a man is distinguished from his picture. And sometimes what is true is distinguished from what is deformed or spoiled, as true wine is distinguished from vinegar, which is spoiled wine. When Christ says here, I am the true vine, he is using true in the second sense to distinguish himself from the deformed or spoiled vine, which is the Jewish people. We read about them: "How then have you turned degenerate and become a wild vine" (Jer 2:21). This was because this vine brought forth wild grapes instead of grapes: "When I looked for it to yield grapes, why did it yield wild grapes?" (Is 5:4).

1981 There are two natures in Christ, the divine and the human. Because of his human nature he is like us and is less than the Father. Because of his divine nature he is like God and above us. Thus he is the true vine insofar as he is the head of the Church, the man Christ Jesus. He implies this when he mentions the vinedresser, who is the Father. He says, and my Father is the vinedresser. If Christ is the vine because of his divine nature, the Father would also be the vine like the Son. But because Christ is the vine by reason of his human nature, the Father is related to him as vinedresser to vine. Indeed, even Christ himself, as God, is a vinedresser.

1982 [The vinedresser cultivates the vine.] Now to cultivate something is to devote one's interest to it. And we can cultivate something in two ways: either to make what is cultivated better, as we cultivate a field or something of that sort, or to make ourselves better by the cultivating, and in this way we cultivate wisdom. God cultivates us to make us better by his work, since he roots out the evil seeds in our hearts. As Augustine says, he opens our hearts with the plow of his words, plants the seeds of the commandments, and harvests the fruit of devotion.

But we cultivate God, not by plowing but by adoring, in order that we may be made better by him: "If any one is a worshiper," that is, a cultivator, "of God and does his will, God listens to him" (9:31). And so the Father is the vinedresser of this vine for the good of others. For he plants: "I planted you a choice vine, wholly of pure seed" (Jer 2:21), and makes it grow: I planted, Apollos can make one grow from within and produce fruit, no matter how much others cooperate on the exterior. And God guards and preserves, for we read that he built a watchtower in the vineyard, and put a hedge around it (Mt 21:33; Is 5:2).

Every branch in me not bearing fruit, he shall take away: Matthew three: "The axe is laid to the root of the tree: every tree that does not bear good fruit shall be cut down and cast into the fire." And every one that bears fruit, he shall purge it, that it may bring forth more fruit. He shall purge, through penitence; whence First John one: "If we confess our sins, he is faithful and just, to forgive us all our sins and to cleanse us from all iniquity." He also purges through patience: whence in the Psalm: "For you have proved us, O God: you have tried us by fire, as silver is tried; you have brought us into the snare," etc. In this vine, therefore, the clean branches are best placed; therefore he exhorts the Apostles, already clean, to abide in himself.

Question V. The question is raised concerning what He says: The Father will take away every branch not bearing fruit.

Either he will take away from the vine, or he will take away from life. From the vine, no, because the Father separates no one from his Son; or if he takes away, how does he take away from the vine? Because he who does not work good is by that very fact separated from the vine, Christ, because he does not have grace, but rather loses it. If from life; this is false, because the wicked live longer than the good, as we see. Likewise, he also takes the good from bodily life just as he does the wicked.

I respond: It must be said that the branches draw from Christ not the life of nature, but the life of grace and the life of glory. A branch is said to be taken away or separated from this vine not through the death of nature, but through the death of sin, or of final damnation. Hence unfruitful branches and those who receive the grace of God in vain are separated from the vine by the merit of their sin through the judgment of divine justice; hence Revelation 3: Because you are lukewarm, I will begin to vomit you out; because by just judgment God does not bestow grace upon them. By the judgment of final damnation they will be taken away and cast into the fire, when the time of meriting is closed off; hence he says: he will take away, not because he removes immediately, since he grants a place for repentance.