John § 54

But when He says, "He shall receive of mine, and shall show it unto you," listen thereto with Catholic ears, and receive it with Catholic minds. For not surely on that account, as certain heretics have imagined, is the Holy Spirit inferior to the Son; as if the Son received from the Father, and the Holy Spirit from the Son, in reference to certain gradations of natures. Far be it from us to believe this, or to say it, and from Christian hearts to think it. In fine, He Himself straightway solved the question, and explained why He said so. "All things that the Father hath are mine: therefore, said I, that He shall take of mine, and shall show it unto you." What would you more? The Holy Spirit thus receives of the Father, of whom the Son receives; for in this Trinity the Son is born of the Father, and from the Father the Holy Spirit proceedeth. He, however, who is born of none, and proceedeth from none, is the Father alone.

But in what sense it is that the only-begotten Son said, "All things that the Father hath are mine" (for it certainly was not in the same sense as when it was said to that son, who was not only begotten, but the elder of two, "Thou art ever with me; and all that I have is thine,") will have our careful consideration, if the Lord so will, in connection with the passage where the Only-begotten saith to the Father, "And all mine are Thine, and Thine are mine;" so that our present discourse may be here brought to a close, as the words that follow require a different opening for their discussion.

(Tr. c) But it is not true, as some heretics have thought, that because the Son receives from the Father, the Holy Ghost from the Son, as if by gradation, that therefore the Holy Ghost is inferior to the Son. He Himself solves this difficulty, and explains His own words: All things that the Father hath are Mine: therefore said I, that He shall take of Mine, and shall show it unto you.

Thoughts about God must be the highest in the order of goodness, because He is the Best, and out of this Goodness He supremely pours Himself and loves. Wherefore He has not spared even His own Son, and by giving Him to us, He gave us all that He knew, all that He could give. The Son said: All things that the Father has are mine. The Father gave us a Son born of us, He gave us One who suffered for us and rose again for our sake.

The third relationship to the mirror consists in the fact that in God there is a proper relationship to productive diffusion. God's being is supreme good, wherefore it supremely diffuses itself in a threefold outpouring: utterly actual, complete, and directed toward an end, that is, most final. Because it is utterly actual, it always is, always was, and always shall be; it always begets, always has begotten, and always shall beget. Now no creature can have so great a power that it always is, always was, and always shall be; wherefore by necessity it must emanate as an eternal being. Again, such diffusion is not utterly complete in any creature, for God does not grant to the creature the full splendor of exemplarity: He confines his grant to begetting the Son who is entitled to say: "All things that the Father has are mine." No creature can say such a thing. Likewise, this production is utterly final, in that the producing being grants all that He can. But the creature is unable to receive all that God can grant. And so, as the point adds nothing to the line—nor do a million points—the goodness of a creature adds nothing to that of the Creator, because the finite adds nothing to the infinite. Wherefore, by necessity, such diffusion in the fullness of its possibilities can exist only in something greater than which nothing can be conceived. But it is possible to think of something greater than any creature, and to conceive an increase in the creature itself. But in the Son, there is production, as in the Father. If, then, nothing can be conceived that is greater than the Father, the same may be said of the Son. If the Father also did not diffuse Himself in the most final way, He would not be perfect.

All things that the Father has are mine: below in chapter seventeen: "All mine are yours, and yours are mine." Therefore I said: Because He will receive of mine and will announce it to you: of mine, which nevertheless I received from the Father. Thus the Holy Spirit declares the Son, from whom He proceeds, just as the Son also declares the Father; above in chapter one: "The Only-begotten Son, who is in the bosom of the Father, He has declared Him."

CHAPTER II. That His Spirit, that is, the Holy Spirit, is naturally in the Son and in His Substance, as He is also in the Substance of the Father.

The Son once more shows to us herein the complete and perfect character of the Person of the Father Himself also, and allows us to see why He said that He, being the fruit of the Father's Substance, engrosses in Himself all that belongs to It, and says that It is all His own, and with reason. For, as there is nothing to dissever or estrange the Son from the Father, so far as their complete similarity and equality is concerned, save only that He is not Himself the Father, and as the Divine Substance does not show Itself differently in the Two Persons, surely Their attributes are common, or rather identical; so that what the Father hath is the Son's, and what He That begat hath, belongs also to Him that is begotten of Him. For this reason, I think, in His watchful care over us, He has thus spoken to us concerning this. For He did not say, All things whatsoever the Father hath I have also, in order to prevent our imagining He meant a mere likeness founded on similarity, only moulded by adventitious graces into conformity with the Archetype, as is the case with us; for we are after God's likeness. Rather, when He says, All things whatsoever the Father hath are Mine, He illustrates hereby the perfect union which He hath with His Father, and the meaning of their Consubstantiality existing in unchangeable attributes. And this you may see, that He clearly says elsewhere, when addressing the Father, All things that are Mine are Thine, and Thine are Mine. For surely they are identical in nature, in whom there is no severance at all, but complete and perfect essential equality and likeness. God the Father then hath, of Himself, and in Himself, His own Spirit; that is, the Holy Spirit, through Whom He dwelleth in the Saints, and reveals His mysteries to them; not as though the Spirit were called to perform a merely ministerial function (do not think this), but rather, as He is in Him essentially, and proceeds from Him inseparably and indivisibly, interpreting what is in reality His own when He interprets that which belongs to Him in Whom He exists, and from Whom He springs. For God only has union with the creation through His Son in the Spirit. And this Spirit is also an attribute of the Only-begotten, for He is Consubstantial with the Father.

Since then, He says, it is seen to be natural to God the Father to reveal Himself in His own Spirit to those who are worthy of Him, and to accomplish through Him all His purposes, and since this kind of action belongs to Me also, for this cause I said, "He receiveth of Me and will show it unto you." And let no man be perplexed when he here hears the word "receiveth," but rather let him consider the following fact, and he will do well. The things of God are spoken of in language as though God were even as we are; but this is not really the case, for His ways are superhuman. We say then that the Spirit receives of the Father and the Son the things that are Theirs in the following way; not as though at one moment He were devoid of the knowledge and power inherent in Them, and at the next hardly acquires such knowledge and power when He is conceived of as receiving from Them. For the Spirit is wise and powerful, nay, rather, absolute Wisdom and Power, not by participation in anything else, but by His own Nature. But, rather, just as we should say that the fragrance of sweet-smelling herbs which assails our nostrils is distinct from the herbs so far as their conception in thought is concerned, but proceeds from the herbs in which it originates only by being a recipient of their faculty of giving scent in order to its display, and is not in fact distinct from them, because its existence is due to, and is wrapped up in, them; even such an idea, or rather one transcending this, must you imagine about the relation of God to the Holy Spirit. For He is, as it were, a sweet savour of His Substance, working plainly on the senses, conveying to the creature an effluence from God, and instilling in him through Itself participation in the Sovereign Substance of the Universe. For if the fragrance of sweet herbs imparts some of its power to garments with which it comes in contact, and in some sort transforms its surroundings into likeness with itself, surely the Holy Ghost has power, since He [is by nature of God, to make those in whom He abides partakers in the Divine Nature through Himself. The Son then, being the Fruit and express Image of the Father's Person by nature, engrosses all that is His. And therefore He says, All things whatsoever the Father hath are Mine: therefore said I unto you, that He taketh of Mine and shall declare it unto you----the Spirit, that is, Who is through Him and in Him, by Whom He personally dwells in the Saints. For His Spirit is not distinct from Him, even though He may be conceived of as having a separate and independent existence: for the Spirit is Spirit, and not the Son.

As if he said, Although the Spirit of truth proceeds from the Father, yet all things that the Father has are mine, and even the Spirit of the Father is mine and receives of mine. But beware, when you hear this, that you do not think it is a thing or possession that the Father and the Son have. That which the Father has according to his substance, that is, his eternity, immutability, goodness, the Son has also. Away with the cavils of logicians who say, Therefore the Father is the Son. If he had indeed said, "All that God has are mine," impiety might have taken occasion to raise its head. But when he said, "All things that the Father has are mine," by using the name of the Father, he declares himself the Son, and being the Son, he does not usurp the paternity, though by the grace of adoption he is the Father of many saints.

(ut sup.) As if He said, Although the Spirit of truth proceeds from the Father, yet all things that the Father hath are Mine, and even the Spirit of the Father is Mine, and receiveth of Mine. But beware, when thou hearest this, that thou think not it is a thing or possession which the Father and the Son have. That which the Father hath according to His substance, i. e. His eternity, immutability, goodness, it is this which the Son hath also. Away with the cavils of logicians, who say, therefore the Father is the Son. Had He said indeed, All that God hath are Mine, impiety might have taken occasion to raise its head; but when He saith, All things that the Father hath are Mine, by using the name of the Father, He declareth Himself the Son, and being the Son, He usurpeth not the Paternity, though by the grace of adoption He is the Father of many saints.

All things that the Father has are the Son's. And … all that belongs to the Son is the Father's. Nothing then is peculiar [to any person] because all things are in common. For their being itself is common and equal, even though the Son receives it from the Father.

And as for the Father's names, God Almighty, the Most High, the Lord of hosts, the King of Israel, the "One that is," we say (for so much do the Scriptures teach us) that they belonged suitably to the Son also, and that the Son came under these designations, and has always acted in them, and has thus manifested them in Himself to men. "All things," says He, "which the Father hath are mine." Then why not His names also? When, therefore, you read of Almighty God, and the Most High, and the God of hosts, and the King of Israel the "One that is," consider whether the Son also be not indicated by these designations, who in His own right is God Almighty, in that He is the Word of Almighty God, and has received power over all; is the Most High, in that He is "exalted at the right hand of God," as Peter declares in the Acts; is the Lord of hosts, because all things are by the Father made subject to Him; is the King of Israel because to Him has especially been committed the destiny of that nation; and is likewise "the One that is," because there are many who are called Sons, but are not.

Otherwise: "from Mine," that is, from My treasure, which is the Father's. And since all that the Father has is Mine, and My wealth, and the Comforter will speak from the Father, I rightly say "He shall take of Mine," that is, the treasures, and riches, and knowledge. Why then did the Spirit bestow so many blessings upon us, and not the Son? To this, first of all, we shall say that the Son prepared the way for the gifts of the Spirit, and He is the cause of so many blessings. For if He had not destroyed sin, how would we have been deemed worthy of the Spirit? For the Spirit "will not dwell in a body subject to sins" (Wis. 1:4). Therefore, the gifts of the Spirit are great, but their foundation is in Christ. Then, since heretics were to appear who would diminish the dignity of the Spirit because He came after the Son, He grants Him to work in the apostles more than He Himself did, so that, compelled by the greatness of the gifts, they would even against their will acknowledge the dignity of the Spirit, and would not consider Him lesser than the Son because He appeared in the world after Him.

2109 Now this reason is further explained when Christ shows that the Holy Spirit received from him because of the unity and consubstantiality of the Father and the Son. First, we see the consubstantiality of the Father and Son; secondly, the conclusion is drawn, therefore I said that he will receive from me.

2110 He says: he will receive from me because all that the Father has is mine. This is like saying: Although the Spirit of truth proceeds from the Father, yet because all that the Father has is mine, (and the Spirit is the Spirit of the Father), the Spirit receives from me.

Note that one "has" something in two ways: in one way as a possession, and in the other way as something existing in oneself, as a form or a part. The Father has as a possession and as something subject to himself the totality of created things: "The earth is the Lord's and the fullness thereof" (Ps 24:1). The Father also has something which is in him, indeed, which is himself, because the Father is whatever is in Christ, since the Father is his own essence, own goodness, own truth and own eternity. The word "has" is being used in this sense here. And so whatever the Father has is the Son's, because the Son has the same wisdom and the same goodness that the Father also has: "For as the Father has life in himself, so he has granted the Son also to have life in himself" (5:26); "All things have been delivered to me by my Father" (Mt 11:27).

2111 As Didymus says, some might make this objection: If all that the Father has the Son also has, then since the Father has the characteristic of fatherhood, it follows that the Son also has this. I answer that this argument would appear to be valid if our Lord had said, "All that God has is mine." But he says, all that the Father has is mine, and this keeps a distinction between the Father and the Son, and leads us to understand that all that the Father has is the Son's, except that by which the Father is distinguished from the Son. For by using the word Father, Christ declares that he is the Son, and has not usurped the attribute of fatherhood.

2112 We have conceded that whatever the Father has the Son has, but not that the Son has it in the same order as the Father. For the Son has as receiving from another; while the Father has as giving to another. Thus, the distinction is not in what is had, but in the order of having. Now relations of this kind, that is, of fatherhood and sonship, signify a distinction of order: for fatherhood signifies a giving to another and sonship a receiving from another.

2113 One might ask whether a relation is something real in the divinity. It seems that it is: for if not, then since the divine persons are distinguished by relations, the distinction of the persons would not be real. The answer to this is that in the divinity a relation is considered in two ways. In one way, a relation is considered in comparison to the essence or person of the Father. And in this way the relation of Father is not other than the essence or person of the Father. In the other way, a relation can be considered in comparison to the opposite relation, for example, to sonship. In this way fatherhood is a real relation, because it signifies an order of the nature which the Father gives the Son by an eternal generation. And this order is really in God. Therefore, if fatherhood is compared to the essence of the Father, all that the Father has the Son has, because fatherhood is not other than the essence of the Father, but the Son does not have it in the same order, as was said.

2114 Now he draws his conclusion, that the Holy Spirit receives from the Son. If all things which the Father has are the Son's, and the Son is consubstantial to the Father, it is necessary that the Holy Spirit proceed from the Son as he proceeds from the Father, as Hilary and Didymus argue.

To understand this we should note that among created things in every procession or origination that by which the agent acts or gives what it has is the same as what the recipient receives. For instance, fire which has been generated receives the form of fire which the generating fire gives it by its own form. There is something similar to this in the origin of the divine persons, because that by which the Father gives his nature to the Son (not by will, but by nature), is the same as that which he gives. Still there is an unlikeness in this way: in creatures, that which is communicated and that by which it is communicated is only the same in species, not the same individual; but in the divinity, what the Father gives to the Son and that by which he gives or communicates it is the same individual nature.

2115 Note that we say that the Son receives from (de) the substance of the Father, that is, he receives the substance of the Father; and we say that the Holy Spirit receives from the substance of the Father and the Son; and that the Father, by virtue of his nature, gives his substance to the Son, and the Father and the Son give to the Holy Spirit. But we do not say that the Father is from (de) the substance of the Son, or that the Father and the Son are from the substance of the Holy Spirit, because the "from" (de) signifies consubstantiality with an order of origin. Thus, what is communicated to the Holy Spirit is what is common to the Father and the Son. Now in the divinity the principle of communication must be the same as what is communicated. And so if what is communicated to the Holy Spirit is as essence, that which communicates must be this essence. This essence, however, is common to the Father and the Son. So, if the Father gives his essence to the Holy Spirit, the Son must also do so. For this reason he says, all that the Father has is mine. And if the Holy Spirit receives from the Father, he will also receive from the Son. And for this reason he says, therefore I said that he will receive from me and declare it to you, for according as he receives from me, so he will show you.

Or thus, It will be a little time during which ye will not see Me, i. e. the three days that He rested in the grave; and again, it will be a little time during which ye shall see Me, i. e. the forty days of His appearance amongst them, from His Passion to His ascension. And ye shall see Me for that little time only, Because I go to the Father; for I am not going to stay always in the body here, but, by that humanity which I have assumed to ascend to heaven.

These words of the Lord, when He says, "A little while, and ye shall no more see me: and again a little while, and ye shall see me; because I go to the Father," were so obscure to the disciples, before what He thus says was actually fulfilled, that they inquired among themselves what it was that He said, and had to confess themselves utterly ignorant. But now, what was then obscure to them, and was shortly afterwards revealed, is already perfectly manifest to us: for after a little while He suffered, and they saw Him not; again, after a little while He rose, and they saw Him. But how the words are to be taken that He used, "Ye shall no more see me," inasmuch as by the word "more" He wished it to be understood that they would not see Him afterwards, we have explained at the passage where He said, The Holy Spirit "shall convince of righteousness, because I go to the Father, and ye shall see me no more;" meaning thereby, that they would never afterwards see Christ in His present state of subjection to death.

On this point, also, in reference to what has been said above, I think we may get a still better understanding of the words, "A little while, and ye shall no more see me: and again a little while, and ye shall see me." For the whole of that space over which the present dispensation extends, is but a little while; and hence this same evangelist says in his epistle, "It is the last hour." For in this sense also He added, "Because I go to the Father," which is to be referred to the preceding clause, where He saith, "A little while, and ye shall no more see me;" and not to the subsequent, where He saith, "And again a little while, and ye shall see me." For by His going to the Father, He was to bring it about that they should not see Him. And on this account, therefore, His words did not mean that He was about to die, and to be withdrawn from their view till His resurrection; but that He was about to go to the Father, which He did after His resurrection, and when, after holding intercourse with them for forty days, He ascended into heaven. He therefore addressed the words, "A little while, and ye shall no more see me," to those who saw Him at the time in bodily form; because He was about to go to the Father, and never thereafter to be seen in that mortal state wherein they now beheld Him when so addressing them. But the words that He added, "And again a little while, and ye shall see me," He gave as a promise to the Church universal: just as to it, also, He gave the other promise, "Lo, I am with you always, even to the end of the world." The Lord is not slack concerning His promise: a little while, and we shall see Him, where we shall have no more any requests to make, any questions to put; for nothing shall remain to be desired, nothing lie hid to be inquired about.

(Tr. c. 1) The meaning of these words however was obscure, before their fulfilment; Then said some of His disciples among themselves, What is this that He saith unto us, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me: and, Because I go to the Father.

(Tr. ci. 1) For above, because He did not say, A little while, but simply, I go to the Father, He seemed to speak plainly. But what to them was obscure at the time, but by and by manifested, is manifest to us. For in a little while He suffered, and they did not see Him; and again, in a little while He rose again, and they saw Him. He says, And ye shall see Me no more; for the mortal Christ they saw no more.

(Tr. ci) Which must be understood thus, viz. that the disciples sorrowed at their Lord's death, and then immediately rejoiced at His resurrection. The world (i. e. the enemies of Christ, who put Him to death) rejoiced just when the disciples sorrowed, i. e. at His death: Ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy.

(Tr. ci) This comparison does not seem difficult to understand. It was one which lay near at hand, and He Himself immediately shows its application. And ye now therefore have sorrow; but I will see you again, and your heart shall rejoice. The bringing forth is compared to sorrow, the birth to joy, which is especially true in the birth of a boy. And your joy no man taketh from you: their joy is Christ. This agrees with what the Apostle saith, Christ being risen from the dead dieth no more. (Rom. 6:9)

(Tr. ci. 6) To this joy it is better to refer what was said above, A little while and ye shall not see Me, and again, a little while and ye shall see Me. For the whole space of time that this world continues is but a little while. Because I go to the Father, refers to the former clause, a little while and ye shall not see Me, not to the latter, a little while and ye shall see Me. His going to the Father was the reason why they would not see Him. So to them who then saw Him in the body He says, A little while and ye shall not see Me; for He was about to go to the Father, and mortals would thenceforth never see Him again, as they saw Him now. The next words, A little while and ye shall see Me, are a promise to the whole Church. For this little while appears long to us while it is passing, but when it is finished we shall then see how little a time it has been.

(Tr. ci. 6) Nor yet in this bringing forth of joy, are we entirely without joy to lighten our sorrow, but, as the Apostle saith, we rejoice in hope: (Rom. 12:12) for even the woman, to whom we are compared, rejoiceth more for her future offspring, than she sorrows for her present pain.

(Tr. ci. 5) This fruit indeed the Church now yearneth for in travail, but then will enjoy in her delivery. And it is a male child, because all active duties are for the sake of devotion; for that only is free which is desired for its own sake, not for any thing else, and action is for this end. This is the end which satisfies and is eternal: for nothing can satisfy but what is itself the ultimate end. Wherefore of them it is well said, Your joy no man taketh from you.

Since he spoke these words on the night on which he was betrayed, it was "a little while," that is, the [remaining] time of that same night and that of the following day, until the hour [came] when they would begin not to see him. For he was arrested on that night by the Jews, and he was crucified the next day when it was late. He was taken down from the cross and shut off from human sight within the confines of the sepulcher. "And again" it was "a little while" until they saw him again, for he rose from the dead on the third day and appeared to them with many proofs throughout forty days. As to why there had to be "a little while" when they would not see him, "and again a little while" and they would see him, he added the reason, saying, "Because I am going to the Father," as if he were saying unmistakably, "After a little while I am going to be hidden from your sight within the closed space of the grave, and again after a little while I am going to appear for you to look at, after the sovereignty of death has been destroyed. This is so that I may now return to the Father, since the divinely arranged plan of my taking mortality on myself has been fulfilled, together with the triumph of my resurrection."

A little while, and you will no longer see me. This is the second part of the chapter, in which He consoles them by the promise of His visitation, and He proceeds in this part according to this method. First is set forth the promise of Christ's visitation; second, the doubt of the disciples; third, the explanation of the doubt; fourth, the exemplification; fifth, the application of the example.

He therefore first promises a visitation after his departure; for this reason he says: A little while, and you shall not see me, because, namely, I shall depart from you; and again a little while, and you shall see me, because he was about to visit them immediately after the passion; whence the little while was until the passion, in which he was not to be seen, and the little while from the passion until the resurrection, in which he was to appear; Isaiah fifty-four: "For a moment and for a little while I forsook you, and with great mercies I will gather you." And he gives the reason why they were not to see him: Because I go to the Father.

It is explained otherwise concerning the vision through glory, so that the meaning is that there was a little time until Christ's departure and ascent to the Father, and again a little while until his coming to them, to take them into glory; whence above in chapter fourteen: "And if I go and prepare a place for you, I come again and will take you to myself, that where I am, you also may be."

There is a question concerning what he says: A little while, and you shall not see me, because I go to the Father.

1. Because it is said in the last chapter of Matthew: Behold, I am with you even unto the consummation of the world.

2. Likewise, what is it that he says: A little while, and you shall see me? Because it is said above in the same chapter: I go to the Father, and you shall see me no more. How does he depart and remain, how is he seen and not seen?

I respond: It must be understood that in Christ there is a divine being and a human being, visible and invisible, suffering and glorious. Therefore, as regards his divine being, he never departs from the elect; as regards his human and invisible being under the Sacrament, he will not leave unto the consummation of the world; as regards his visible and impassible human being, he did not leave until the Ascension; as regards his visible and passible human being, he left in the Passion, because he was not seen as passible nor did he afterwards dwell with them as passible.

After having first said that He would reveal to them by His Spirit everything that was necessary and essential for them to know, He discourses to them of His Passion, nigh unto which was His Ascension into heaven, rendering the coming of the Spirit very necessary; for it was no longer possible for Him, after He had gone up to the Father, to hold converse in the flesh with His holy Apostles. And He makes His discourse with the greatest caution, thereby robbing their sorrow of its sting; for well He knew that great fear would once more reign in their hearts, and that they would be consumed with an agony of grief, expecting to be overwhelmed by terrible and unendurable evils, when their bereavement should come to pass and the Saviour ascend to the Father. For this cause, I think, He does not tell them that He would die----the madness of the Jews requiring even His life of Him----but keeps this secret. Rather in His great consideration for them He greatly softens the rigour of His discourse, and shows them that close upon their suffering would follow the joy of heart which His Resurrection would occasion them, saying: A little while, and ye behold Me no more; and again a little while, and ye shall see Me. For now the time of His death drew nigh which would take the Lord out of the sight of His disciples for a very short season, until, after despoiling hell and throwing open the gates of darkness to those that dwelt therein, He built up again the temple of His Body. Whereupon He manifested Himself once more to His disciples, and promised to be with them alway [even unto the end] of the world, according to the Scripture. For even though He be absent in the body, taking His place for our sake at the Father's side and sitting at His right Hand, still He dwells by the Spirit with those who are worthy of Him, and has perpetual converse with His Saints; for He has promised that He will not leave us comfortless. As then, there was but a short interval of time before His Passion would begin, He says, A little while, and ye see Me no more; for He was to be hidden from sight in a manner by death for a brief space: and again, He says, a little while, and ye shall see Me. For on the third day He revived, having preached unto the spirits in prison. The proof of His love towards mankind was hereby rendered most complete by His giving salvation, I say, not merely to the quick, but also by His preaching remission of sins to those who were already dead, and who sat in darkness in the depths of the abyss according to the Scripture.

And remark how, with reference to His Passion and His Resurrection, He said: A little while, and ye behold Me no more; and again a little while, and ye shall see Me; and how, merely adding, because I go to My Father, leaves the rest unsaid. He did not explain to them how long He would remain there, or when He would come again. And why was this? Because it is not for us to know times and seasons which the Father hath set within His own authority, according to the words of our Saviour Himself.

Since he had said a little before this that he would reveal to them through his Holy Spirit all things that were necessary and profitable to them, he also tells them of his passion and that then would come his ascension into heaven. After this would follow the most necessary descent of the Holy Spirit. Returning now to the Father, there would be no more mutual conversing in the flesh with his holy apostles. He uses only a few words, lessening in this way the sharpness of their sorrow. For he knew that the fear his disciples were going to face would not be easy and that they were going to be tested by the most piercing grief, awaiting in dread grave and unendurable evils after the Savior had ascended to his Father in heaven, leaving them alone. Because of this, I believe, he does not openly tell them that he is about to die and that the fury of the Jews was about to break on him. Rather, sympathetically and mingling great delicacy with his words, he shows them that the sufferings of his passion will swiftly be followed by the joy of his resurrection, saying to them, "A little while and you shall not see me, and again a little while and you shall see me." For the time of his death was now at hand, when the Lord would be taken from the sight of his disciples. And indeed, it would be for a little time until he destroyed the power of hell and opened the gates of darkness to those who dwelled there. Then he would again raise up his temple. Once he accomplished this, he would again appear to his disciples, promising that he would remain with them all the days of this world, as it is written. For though absent in the flesh, having placed himself before the Father for our sake and sitting at the right hand of his begetter, he dwells in the just through his Spirit and remains forever one with his saints. For he has promised that he will not leave them as orphans.

Nothing is wont so to cast down the soul that is anguished and possessed by deep despondency, as when words which cause pain are continually dwelt upon. Why then did Christ, after saying, "I go," and, "Hereafter I will not speak with you," continually dwell on the same subject, saying "A little while, and ye shall not see Me, because I go to Him that sent Me"? When He had recovered them by His words concerning the Spirit, He again casteth down their courage. Wherefore doth He this? He testeth their feelings, and rendereth them more proved, and well accustometh them by hearing sad things, manfully to bear separation from Him; for they who had practiced this when spoken of in words, were likely in actions also, easily to bear it afterwards. And if one enquire closely, this very thing is a consolation, the saying that, "I go to the Father." For it is the expression of One, who declares that He shall not perish, but that His end is a kind of translation. He addeth too another consolation; for He saith not merely, "A little while, and ye shall not see Me," but also, "A little while, and ye shall see Me"; showing that He will both come to them again, and that their separation would be but for a little while, and His presence with them continual.

Why does Christ again remind them of His departure and death, when it would have been more fitting to conceal this? He exercises their soul and makes it firmer, and constantly reminds them of the sorrowful so that they might grow accustomed to it and expect it, rather than being struck by its suddenness. At the same time, to the sorrowful He adds also that which can encourage. So here too He said the sorrowful "a little while and you will not see Me," and added the joyful "and again a little while and you will see Me," because I am going to God, who is able to help you. I am not perishing, but changing My state. My separation is not for long, but My abiding with you, which will then follow, is eternal. But they did not understand this.

2116 Above, our Lord explained one reason for their consolation, that was his promise of the Holy Spirit. Here he gives the second, which is that they will see him again. First, the promise that they will see him again is made; secondly, we see the perplexity of the disciples (v 17); and thirdly, their perplexity is answered (v 19).

2117 When our Lord foretold that he would leave his disciples, he also promised that they would see him again. He insists on this several times so that by considering the fact that he would come again they might better endure his absence. He actually mentions three things to console them: his absence will be brief; he will be with them again; and he will leave with honor.

2118 His absence is brief because a little while and you will see me no more, so that the little while refers to the time when you will see me no more. It is like saying: I will be taken from you by death and you will see me no more; but do not be sad, because the time during which you will not see me will be a little while, for I will rise at dawn, that is, on the third day: "Hide yourselves for a little while until the wrath is past" (Is 26:20).

2119 Yet I will be with you again because again a little while, that is, during a brief time after the resurrection, for forty days, "appearing to them during forty days" (Acts 1:3), you will see me: "Then the disciples were glad when they saw the Lord" (20:20).

2120 And this is because I am leaving with honor, because I go to the Father: "As they were looking on, he was lifted up" (Acts 1:9).

Another interpretation would be that the little while refers to the time before Christ's death, so that the meaning is: It will just be a little while until I am taken from you, that is, on the morrow: "Yet a little while I am with you" (13:33). And you will see me no more, that is, in mortal form, because "yet a little while, and the world will see me no more," as mortal (14:19); yet it will see him at the judgment and coming in majesty. But the disciples will see Christ when immortal, after the resurrection, because as we read in Acts (10:40): "God... made him manifest, not to all the people but to us who were chosen by God as witnesses." And so he adds, a little while, and you will see me, for I will remain in death only for a little while: "In a moment of indignation I hid my face from you for a little while" (Is 54:8).

Or this little while and we will see him can refer to the time of our entire life until the judgment; and then we will see Christ at the judgment and in glory. It is called a "little while" in relation to eternity: "For a thousand years in your sight are but as yesterday when it is past" (Ps 90:4). Because I go to the Father, by my resurrection and ascension: "Jesus knew that his hour had come to depart out of this world to the Father" (13:1).

Some of his disciples therefore said, etc. Here the second point is touched upon, namely the doubt of the disciples, which proceeded from what he had said: in a little while not to be seen and to be seen; on account of which he says: Some of his disciples therefore said to one another: What is this that he says to us: A little while, and you shall not see me; and again a little while, and you shall see me? About this they doubt first, because he seems to say two contradictorily opposed things; and about another thing they doubt, namely where he was going; whence: and because I go to the Father? For they did not know how he meant this; they were doubting about the meaning of the word.

"If," saith one of them, "we shall see Thee, whither goest Thou? And if Thou goest, how shall we see Thee?" Therefore they say, "We cannot tell what He saith." That He was about to depart, they knew; but they knew not that He would shortly come to them. On which account He rebuketh them, because they did not understand His saying.

Therefore one might well wonder how they did not understand His words. Most likely, the grief that had taken hold of their soul was erasing from their memory what was being said, or a lack of comprehension came upon them due to the obscurity of the words themselves. And so a certain contradiction appeared to them in the words of Jesus: "If we shall see You, then where are You going? But if You are going away, then how shall we see You?" This seemed to them a riddle.

2121 Now we see the perplexity of the disciples: first, they talk it over among themselves; secondly, we see the reason for their perplexity; and thirdly, we see their point of view and attitude.

2122 The disciples questioned one another about the Lord's statement, saying, What does he mean by a little while? They show an admirable respect for Christ for it was so great that they did not presume to question him. The angels do the same: "Who is this that comes from Edom, in crimsoned garments from Bozrah" (Is 63:1). And he answers: "It is I who am speaking of righteousness and a defender who saves you" (Is 63:1). We see from the words of the disciples that they did not yet have a complete understanding of what Christ said, either because they were still sunk in sorrow or because the words themselves were obscure: "Are you also still without understanding?" (Mt 15:16).

2123 The reason for their perplexity was that Christ's statements seemed to be incompatible. They understood well enough when he said, you will not see me, and because I go to the Father. But they were perplexed as to how they could see the same person a little while after he had died, for they did not yet know of the resurrection, and we read "What man can live and never see death? Who can deliver his soul from the power of Sheol?" (Ps 89:48); "No one has been known to return from Hades" (Wis 2:1).

They therefore said: What is this that he says to us: A little while? We do not know what he is speaking about. They did not know what he meant by this; the disciples still had little understanding; whence the Lord rebuked them in Matthew fifteen: "Are you also still without understanding?"

The inspired disciples, not yet understanding what He had said, converse among themselves, and are in doubt as to what a little while, and again a little while, and ye shall not see Me, might mean.

2124 This is why the disciples say, What does he mean by a little while and we will see him? We do not know what he means, they reply in an unassuming way. As Augustine remarks, when some do not understand the words of Scripture they belittle it, preferring their own theories to the authority of Scripture. Yet others, when they do not understand, unpretentiously admit their own lack of knowledge: "I am... a man who is weak and short-lived, with little understanding of judgment and laws" (Wis 9:5). This is what the apostles are doing here, for they do not say that Christ was wrong or that he said nothing. They ascribe their lack of understanding to their own ignorance.

It follows; Now Jesus knew that they were desirous to ask Him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see Me: and again, a little while, and ye shall see Me? Verily, verily, I say unto you, That ye shall weep and lament. Their merciful Master, understanding their ignorance and doubts, replied so as to explain what He had said.

But Jesus knew. Here the third point is touched upon, namely the removal of doubt, which was done by the Master before the inquiry of the disciples; on account of which he says: Jesus knew that they wished to ask him, etc.; Sirach twenty-three: "The eyes of the Lord are far brighter than the sun, looking round about all the ways of men and the depth of the abyss, and beholding the hearts of men into hidden parts"; and Sirach sixteen: "Every heart is understood by him; and who understands his ways?" And he anticipated their doubt or inquiry, and said to them: Concerning this you inquire among yourselves, because I said to you: A little while, and you shall not see me; and again a little while, and you shall see me. He resolves this doubt by showing the twofold time, namely of tribulation and of consolation, and that on account of the one it was said: You shall not see, and on account of the other: You shall see. And on account of this there was no contradiction, because it does not refer to the same time, but on account of the different times a little while was said twice. For this reason he says:

Christ, however, anticipates their desire for information, and once more very seasonably shows them that He knows their hearts as God, and that He is as well aware of what they are turning over in their minds, and what was as yet buried in the depths of their hearts, as though they had already given utterance to it in speech. For what is there which can be hid from Him before Whom all things are naked? Wherefore also He saith to one of the Saints: Who is this that hideth counsel from Me, and putteth together words in his heart and thinketh that he keepeth it secret from Me? He then at every turn uses occasion as it offers to nurture in them secure and unshaken faith.

As then they were thirsting for information and sought to know more exactly the meaning of His words, He gives a clearer exposition of His Passion, and vouchsafes them the foreknowledge of the sufferings that He was about to undergo to their great profit. It was not in order that He might engender in them premature alarm that He deemed it meet to give them this explanation beforehand, but in order that, forearmed by their knowledge, they might perchance be found more courageous to withstand the terror that would assail them. For that of which the advent is expected is milder in its approach than that which is wholly unlooked for.

The Lord saw that the disciples, burdened with sorrow, did not fully understand His words; therefore He offers them a clearer teaching about His death, so that, having grown accustomed to the words and deeds, they might bear it courageously.

2125 Now their perplexity is revealed. First, it is acknowledged by Christ; secondly, it is cleared up (v 20); and thirdly Christ presents a similar situation (v 21).

2126 He does two things about the first. First, he shows how the perplexity of the disciples was recognized by Christ, when he says, Jesus knew, by reason of his divinity, that they wanted to ask him, about this difficulty: "He himself knew what was in man" (2:25); "Man looks on the outward appearance, but the Lord looks on the heart" (1 Sam 16:7). Then he shows how this recognition was expressed in words, when Christ said to them, Is this what you are asking yourselves... ? "I made them known; then suddenly I did them and they came to pass" (Is 48:3).

But this speech of our Lord's is applicable to all believers who strive through present tears and afflictions to attain to the joys eternal. While the righteous weep, the world rejoiceth; for having no hope of the joys to come, all its delight is in the present.

"Now Jesus knew," as the evangelist proceeds to say, "that they were desirous to ask Him, and said unto them, Ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again a little while, and ye shall see me. Verily verily, I say unto you, That ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy:" which may be understood in this way, that the disciples were thrown into sorrow over the death of the Lord, and straightway were filled with joy at His resurrection; but the world, whereby are signified the enemies that slew Christ, were, of course, in a state of rapture over the murder of Christ, at the very time when the disciples were filled with sorrow. For by the name of the world the wickedness of this world may be understood; in other words, those who are the friends of this world. As the Apostle James says in his epistle, "Whosoever will be a friend of this world, is become the enemy of God;" for the effect of that enmity to God was, that not even His Only-begotten was spared.

This little while appears long to us, because it is still in continuance; when it is over, we shall then feel what a little while it was. Let not, then, our joy be like that of the world, whereof it is said, "But the world shall rejoice;" and yet let not our sorrow in travailing in birth with such a desire be unmingled with joy; but, as the apostle says, be "rejoicing in hope, patient in tribulation;" for even the woman in travail, to whom we are compared, has herself more joy over the offspring that is soon to be, than sorrow over her present pains.

What he added by way of explanation to those inquiring of him, "Truly, truly, I say to you that you will lament and weep, but the world will rejoice. You will be sorrowful, but your sorrow will be changed to joy" is fitting to their condition and to that of the entire church. Those who loved Christ lamented and wept when they saw him apprehended by his enemies, bound, led before the Sanhedrin, condemned [to death], scourged, exposed as an object of derision and finally crucified, his side pierced with a lance and buried. Those who loved the world … rejoiced when they condemned to a shameful death one who was troubling for them even to look at. The disciples were sorrowful when their Lord was put to death, but when they acknowledged his resurrection, their sorrow was changed to joy. And when they saw the mighty power of his ascension, they were raised up to an even higher level of joy, praising and blessing God. …But this discourse of the Lord is also appropriate to all believers who are striving to arrive at eternal joys through the tears and distress of the present [life]. They rightly lament and weep and are sorrowful during the present [time], since they are not yet capable of seeing him whom they love. As long as they are in their body, they recognize that they are on a journey and [absent] from their fatherland and kingdom. They have no doubt that they must reach their crown by labors and contests. Their sorrow will be changed to joy when, after the struggle of this present life is over, they receive the prize of everlasting life, about which it is said in the psalm, "Those who sow in tears will reap in joy."

Amen, amen I say to you: That you shall weep and lament: you shall weep outwardly, you shall lament inwardly, for the time in which you will not see me: and therefore blessed; Luke 6: "Blessed are you who weep now, for you shall laugh." But the world shall rejoice, and you shall be sorrowful. The world rejoices: Job 21: "They rejoice at the sound of the timbrel." But the good are saddened; 1 Peter 1: "For a little while now, if need be, you are made sorrowful in various trials." But your sorrow shall be turned into joy, and therefore it was said: A little while, and you shall see me; Tobit 3: "After weeping and lamentation, you pour in exultation." Therefore it is said in Ecclesiastes 7: "The heart of fools is where mirth is; the heart of the wise is where sorrow is."

There is a question concerning what he says: You shall weep and lament, etc.

The question is: whether the Apostles in that sorrow merited or demerited. That they merited, it seems:

1. Because it is said in 2 Timothy 2: If we suffer with him, we shall also reign with him: therefore to suffer with him was meritorious for them.

2. Likewise, evil sorrow is converted into greater sorrow, but that which is converted into joy—that, I say, is good sorrow; but the sorrow of the Apostles was converted into joy, as is said in the text: Your sorrow shall be turned into joy: therefore it was good and meritorious.

Against this: 1. Because either they willed that Christ should die, or they did not. If not, then they sinned, whence Peter was rebuked for this; but if they did will it, then they did not grieve.

2. Likewise it seems from the text, because the Lord exhorts them not to be troubled: but the Lord does not discourage what is good: therefore to be troubled is not good.

3. Likewise, above in chapter fourteen it is said: If you loved me, you would indeed rejoice: therefore they ought to have rejoiced at the Passion; but whoever grieves over that at which one ought to rejoice grieves inordinately: therefore the Apostles were troubled inordinately and culpably.

I respond: It must be said that there are two ways to judge what kind of sadness it is, namely from the side of its origin and from the side of its manner.

From the side of its origin, sadness has its rise from love. A certain sadness, then, is from pleasurable and carnal love, as when a glutton is saddened at the loss of a good morsel; a certain sadness is from natural love, as when the soul is separated from the body, or a mother at the death of her son; a certain sadness is from social love, as when a friend is saddened when he is bodily separated from a friend whose company delights him; and a certain sadness is from spiritual love, as when someone loves out of charity and suffers with one who suffers.

The first sadness is blameworthy; the second and third are tolerable; but the fourth is praiseworthy.

It must therefore be understood that the Apostles loved the Lord in two ways, namely with a social love, by which one loves a companion because he does not wish to be separated from him, and with a spiritual love. And so there was in them a certain praiseworthy sadness, by which they suffered with Christ, and a certain tolerable sadness, by which they did not wish to be separated from Christ.

From the side of the manner of being sad, it must be understood that measure must be kept in sadness. Hence the Apostle says: Be not sorrowful, even as others who have no hope. Hence sadness ought to be tempered by joy. And in this regard the Apostles went to excess and were deserving of reproof, because they rejoiced in no way; rather, they grieved as those who despair. And with respect to this manner, that is, to remove this immoderation, the Lord exhorted them not to be sorrowful; he exhorted them to rejoice. Hence Chrysostom says: "Great is the tyranny of sadness, and we have need of much manliness to resist this passion; and purifying what is useful, let us set aside what is superfluous." Therefore they were praiseworthy in their sadness, but blameworthy in its manner.

So many persecutions the soul suffers daily, with so many risks is the heart wearied, and yet it delights to abide here long among the devil's weapons, although it should rather be our craving and wish to hasten to Christ by the aid of a quicker death; as He Himself instructs us, and says, "Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy." Who would not desire to be without sadness? who would not hasten to attain to joy? But when our sadness shall be turned into joy, the Lord Himself again declares, when He says, "I will see you again, and your heart shall rejoice; and your joy no man shall take from you." Since, therefore, to see Christ is to rejoice, and we cannot have joy unless when we shall see Christ, what blindness of mind or what folly is it to love the world's afflictions, and punishments, and tears, and not rather to hasten to the joy which can never be taken away!

That it was before predicted that the world would hold us in abhorrence, and that it would stir up persecutions against us, and that no new thing is happening to the Christians, since from the beginning of the world the good have suffered, and the righteous have been oppressed and slain by the unrighteous.

The Lord in the Gospel forewarns and foretells, saying: "If the world hates you, know that it first hated me. If ye were of the world, the world would love what is its own: but because ye are not of the world, and I have chosen you out of the world, therefore the world hateth you. Remember the word that I spoke unto you, The servant is not greater than his master. If they have persecuted me, they will persecute you also." And again: "The hour will come, that every one that killeth you will think that he doeth, God service; but they will do this because they have not known the Father nor me. But these things have I told you, that when the hour shall come ye may remember them, because I told you." And again: "Verily, verily, I say unto yon, That ye shall weep and lament, but the world shall rejoice; ye shall be sorrowful, but your sorrow shall be turned into joy."

When then you who are truly Mine and united to Me by your love towards Me shall behold your Guide and Master undergoing the brunt of the madness of the Jews, their insults and outrages, and all that their mad frenzy will prompt, then, indeed, ye shall weep and lament, but the world shall rejoice; that is, those who are not minded to follow God's Will, but are, as it were, enchained by worldly lusts. He refers also to the vulgar herd of Jewish rabble, as well as the impious band of enemies of God who had secured the lead among them, namely, the Scribes and Pharisees, who made jests at the trials our Saviour had to endure, and raised many cries to their own damnation, at one time saying, If Thou art the Son of God come down now from the cross, and we will believe Thee: and at another, Thou that destroyest the temple and buildest it in three days, save Thyself----for such will be the foul utterances of the blasphemous tongue of the Jews. But while the men of the world would be of this mind, and such will be their deeds and cries, "you will mourn;" but not for long will you have this suffering to endure, for your sorrow will be turned into joy. For I shall live again, and will wholly remove the cause of your despondency, and I will comfort the mourners, and will renew in them a good courage that will be eternal and without end. For the joy of the Saints ceaseth not. For Christ is alive for evermore, and through Him the bonds of death are loosed for all mankind. It is perhaps, too, not impertinent to reflect that the worldly will contrariwise be doomed to a fate of endless misery. For if, when Christ died after the flesh, those who were truly His mourned, but the world rejoiced at His Passion; and if, when death and corruption were rendered powerless by the Resurrection of our Saviour Christ from the dead, the mourning of the Saints was turned into joy, surely in like manner also the joy of the worldly-minded will be lost in sorrow.

When Christ died according to the flesh, his disciples mourned, but the world rejoiced at his passion. If, however, the mourning of the saints was turned into joy when death and corruption were rendered powerless by Christ our Savior's resurrection from the dead, then surely in a similar way the joy of the worldly minded was lost in sorrow.

"A time to weep, and a time to laugh."

A time to weep, when it is the time of suffering; as when the Lord also says, "Verily I say unto you, that ye shall weep and lament." But to laugh, as concerns the resurrection: "For your sorrow," He says, "shall be turned into joy."

For, desiring to infix in them the doctrine concerning His death, what saith He? "Verily, verily, I say unto you, That ye shall weep and lament"-which belonged to the Death and the Cross-"but the world shall rejoice." Because by reason of their not desiring His death, they quickly ran into the belief that He would not die, and then when they heard that He would die, cast about, not knowing what that "little" meant, He saith, "Ye shall mourn and lament." "But your sorrow shall be turned into joy." Then having shown that after grief comes joy, and that grief gendereth joy, and that grief is short, but the pleasure endless, He passeth to a common example.

But, for these purposes, "There is nought of communion between light and darkness," between life and death or else we rescind what is written, "The world shall rejoice, but ye shall grieve." If we rejoice with the world, there is reason to fear that with the world we shall grieve too.

Now they have gladness and we are troubled. "The world," says Jesus, "shall rejoice; ye shall be sorrowful." Let us mourn, then, while the heathen are merry, that in the day of their sorrow we may rejoice; lest, sharing now in their gladness, we share then also in their grief.

You have your own registers, your own calendar; you have nothing to do with the joys of the world; nay, you are called to the very opposite, for "the world shall rejoice, but ye shall mourn." And I think the Lord affirms, that those who mourn are happy, not those who are crowned.

If we rejoice with the world, it is to be feared that we shall also mourn with the world. But let us mourn while the world rejoices, and we shall afterward rejoice when the world mourns.

"You," He says, "will weep and lament that I will die on the Cross, while the world will rejoice, that is, the Jews, who think in worldly terms, will rejoice that they have destroyed Me, their enemy; but your sorrow will be turned into joy, while the joy of the Jews, on the contrary, will be turned into sorrow for them, when after the Resurrection My name will be glorified." You can understand the joy of the world not as the joy of the Jews, who rejoiced at the killing of the Lord, but as the salvation of the world, so that in these words the meaning will be as follows: you will be sorrowful, but these sufferings of Mine, over which you grieve, will be the joy of the whole world and its salvation.

2127 Now he explains his words and removes the perplexity of the disciples, not just repeating what he had said, but setting their minds at ease. First, he states that there will be a division of those who are sad and those who are joyful; secondly, he mentions their own interior sorrow; and thirdly, the joy that will follow.

2128 About the first, he says, Truly, truly I say to you that during that little while in which you will not see me you will weep, groaning aloud in sad tones, and lament, shedding tears: "She weeps bitterly in the night," referring to the first, "tears on her cheeks" referring to the second (Lam 1:2); "Keep your voice from weeping" (Jer 31:16).

2129 But their interior sadness will be in contrast to the joy of the world. Thus he says, but the world will rejoice. This can be understood in a particular way as referring to the time of Christ's passion, and then the world, that is, the Scribes and Pharisees, will rejoice that Christ is killed: "Ah, this is the day we longed for; now we have it; we see it!" (Lam 2:16). Or the world, that is the evil members of the Church, will rejoice that the saints are persecuted: "The inhabitants of the earth will rejoice" (Rev 17:8). Or in a general sense, the world, those living carnally, will rejoice in worldly things: "And behold, joy and gladness, slaying oxen and killing sheep, eating flesh and drinking wine" (Is 22:13).

The sorrow of the disciples follows, and so he says, you will be sorrowful, because of the sufferings you will have in this world, or rather at my being killed. This is the way the saints are saddened: by the sufferings they endure at the hands of the world and by sin: "For godly grief produces a repentance that leads to salvation" (2 Cor 7:10).

2130 Yet joy will follow this sadness, because your sorrow, which you will experience over my passion, will turn into joy, at my resurrection: "The disciples were glad when they saw the Lord" (20:20). And in general, the sorrow of all the saints will be turned into the joy of the future life: "Blessed are those who mourn, for they shall be comforted" (Mt 5:4); "He that goes forth weeping, bearing the seed for sowing, shall come home with shouts of joy" (Ps 126:6). For the saints weep as they sow during this time of merit, but they will rejoice at the reaping, during the time of reward.

The woman is the holy Church, who is fruitful in good works, and brings forth spiritual children unto God. This woman, while she brings forth, i. e. while she is making her progress in the world, amidst temptations and afflictions, hath sorrow because her hour is come; for no one ever hated his own flesh.

But as soon as she is delivered, i. e. when her laborious struggle is over, and she has got the palm, she remembereth no more her former anguish, for joy at reaping such a reward, for joy that a man is born into the world. For as a woman rejoiceth when a man is born into the world, so the Church is filled with exultation when the faithful are born into life eternal.

And then He goes on to say, "A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow; but I will see you again, and your heart shall rejoice, and your joy no man taketh from you." Nor does the metaphor here employed seem difficult to understand; for its key is at hand in the exposition given by Himself of its meaning. For the pangs of parturition are compared to sorrow, and the birth itself to joy; which is usually all the greater when it is not a girl but a boy that is born.

Just as a woman is glad when a human being has been born into the world, so the church is filled with fitting exultation when a multitude of the faithful are born into the life to come. [The church] labors and groans greatly at the present [time] over their birth, and it sorrows like [a woman] in travail. It should not seem odd to anyone that a person's departure from this life is said to be his birth. Just as it is customary to say that a person "is born" when he comes forth from his mother's womb and emerges into the light here [on earth], so also can someone be perfectly appropriately referred to as "born" when he is released from the bonds of the flesh and raised up to eternal light. Hence church practice has been that the day on which blessed martyrs or confessors of Christ departed from the world we call their birthday, and their solemn festival is not spoken of as their "funeral" but as their "birthday."

The glorious Virgin, strong and devout, paid that price with the piety of compassion toward Christ. It is said in John: "A woman, when she gives birth, has sorrow, because her hour has come." On account of giving birth, a woman has pain, namely preceding the delivery. But the blessed Virgin did not have pain preceding the delivery, because she did not conceive from sin, as did Eve, to whom the curse was given; rather, she had pain after the delivery. Whence she gave birth before she was in labor. On the cross she labored; whence in Luke: "And a sword shall pierce your own soul." In other women there is pain of the body, in her there is pain of the heart; in others there is pain of corruption, in her there is pain of compassion and charity.

A woman, when she gives birth. Here the fourth point is touched upon, namely exemplification. And the exemplification concerns how quickly and in a short time sorrow will be turned into joy: and the example is of a woman in labor, who, when she gives birth, is sorrowful, although she does something good; but when she has given birth, she immediately rejoices. Therefore he says: A woman, when she gives birth, has sorrow, because her hour has come, namely of giving birth, which she would still wish to be delayed on account of the pain; for the pain in childbirth is intense; Isaiah 13: "They shall be in pain as a woman in labor"; and 1 Thessalonians 5: "And as labor pains upon a woman with child, and they shall not escape." But when she has brought forth the child, she no longer remembers the anguish, for joy that a man is born into the world; on account of the joy that she has from her offspring: Genesis 21: "The Lord has made laughter for me: whoever hears of it will laugh with me," said Sarah.

He once more dilates upon the solace He had given them, and illustrates it by divers words, in every way aiding them to dispel the bitterness of their sorrow. For observe how earnestly He persuades them, by obvious illustration, of the necessity of endurance, and of not being over dismayed by troubles or sorrows, if they must surely and inevitably end in rejoicing. For the child, He says, is the fruit of sore travail; and it is through pain that the joy they have in their children comes to mothers. And if at the first they had felt fainthearted at the prospect of the travail of childbirth, they would never have consented to conceive; but would rather have chosen to escape marriage, which is the cause, and would never have become mothers at all; avoiding by their cowardice a state which is highly desirable and thrice blest.

"A woman when she is in travail hath sorrow." And He hath used a comparison which the Prophets also use continually, likening despondencies to the exceeding pains of childbirth. But what He saith is of this kind: "Travail pains shall lay hold on you, but the pang of childbirth is the cause of joy"; both confirming His words relative to the Resurrection, and showing that the departing hence is like passing from the womb into the light of day. As though He had said, "Marvel not that I bring you to your advantage through such sorrow, since even a mother to become a mother, passeth in like manner through pain." Here also He implieth something mystical, that He hath loosened the travail pangs of death, and caused a new man to be born of them.

And He said not, that the pain shall pass away only, but, "she doth not even remember it," so great is the joy which succeedeth; so also shall it be with the Saints. And yet the woman doth not rejoice because "a man hath come into the world," but because a son hath been born to her; since, had this been the case, nothing would have hindered the barren from rejoicing over another who beareth. Why then spake He thus? Because He introduced this example for this purpose only, to show that sorrow is for a season, but joy lasting: and to show that (death) is a translation unto life; and to show the great profit of their pangs. He said not, "a child hath been born," but, "A man." For to my mind He here alludeth to His own Resurrection, and that He should be born not unto that death which bare the birth-pang, but unto the Kingdom. Therefore He said not, "a child hath been born unto her," but, "A man hath been born into the world."

Then He brings an ordinary example of a woman and childbirth. This comparison was also used by the prophets, using the severity of labor pains to denote the highest degree of sorrow. He speaks as if to say: "Sorrows will overtake you, like the pains of birth; but the pain is the cause of the birth." At the same time He confirms the teaching about the resurrection and shows that to die is similar to coming out of the mother's womb into the light. Do not marvel, then, that you must attain joy through such sorrow. For a mother, too, through grief and pain attains to becoming a mother. Here He hints at something mysterious, namely: that He destroyed the pangs and death and brought it about that a new Man was born, one no longer subject to corruption, no longer subject to death, who is the Lord Himself. For look, He did not say "the woman no longer remembers her anguish because a child has been born to her," but — "because a man has been born into the world." He did not say this without purpose, but in order to hint enigmatically and covertly that He Himself is the Man who was born not for Hades, which travailed with Him, but for the world. For through the resurrection a new and incorruptible Man was born for us — Jesus Christ, our God. So then, the example of a woman giving birth does not require full adaptation to the events of Christ, but only aims to show that sorrow is temporary, and that from these pains the benefit is great, and that the resurrection gives birth to life and a new existence. Everything else in the comparison has no application, and rightly so. For this is a parable, and a parable, if it is preserved in all its parts, is no longer a parable, but the very thing that it depicts.

2131 Now our Lord mentions a similar case and then draws the parallels. The similar instance he gives is that of a woman about to give birth. First, he mentions the sorrow she has while in labor; and secondly, her joy once her child is born (v 21).

2132 In regard to the first he says, When a woman is in travail she has sorrow, very great sensible sorrow, because her hour of pain has come: "Anguish as of a woman in travail" (Ps 48:6). We can understand this pain as the pain of the passion of Christ, which was the greatest: "Look and see if there is any pain like my pain" (Lam 1:12). We can also see in it the pain of the saints when repentant over their sins: "Like a woman with child, who writhes and cries out in her pangs, when she is near her time, so were we because of you, O Lord" (Is 26:17).

2133 Now he mentions the joy when it is over. After a birth there is a double joy: one, because the pain is past; the other, and greater, is over the birth of the child. This joy is greater if the child is of the male sex, since the male is complete, while the female is incomplete and fortuitous. "Cursed be the man who brought the news to my father, 'A son is born to you!'" (Jer 20:15). And in Genesis, when Sara conceived she said, "God has made laughter for me; everyone who hears will laugh with me" (Gen 21:6). So he says, but when she is delivered of the child, she no longer remembers the anguish, rejoicing that the pain is over, but even more for joy that a man is born into the world.

This image is appropriate to Christ because by his suffering he delivered us from the anguish of death and gave birth to a new man, that is, he conferred on human nature a newness of life and glory which were not yet known to us. Thus he does not say, "a child is born," but rather a man is born, because Christ, in his human nature, rose from the dead, renewed, with the newness of a child at birth. This image also fits the Church militant, which walks in a newness of life; and the Church triumphant, which walks in a newness of glory. He does not say, "There will be no anguish," but she no longer remembers the anguish, because even though the saints in glory will remember the afflictions they endured, they will not experience them.

I will see you again, i. e. I will take you to Myself. Or, I will see you again, i. e. I shall appear again and be seen by you; and your heart shall rejoice.

Nor does the metaphor here employed seem difficult to understand; for its key is at hand in the exposition given by Himself of its meaning. For the pangs of parturition are compared to sorrow, and the birth itself to joy; which is usually all the greater when it is not a girl but a boy that is born. But when He said, "Your joy no man taketh from you," for their joy was Jesus Himself, there is implied what was said by the apostle, "Christ, being raised from the dead, dieth no more; and death shall have no more dominion over Him."

For I think that His words, "But I will see you again, and your heart shall rejoice, and your joy no man taketh from you," are not to be referred to the time of His resurrection, and when He showed them His flesh to be looked at and handled; but rather to that of which He had already said, "He that loveth me, shall be loved of my Father; and I will love him, and will manifest myself to him." For He had already risen, He had already shown Himself to them in the flesh, and He was already sitting at the right hand of the Father, when that same Apostle John, whose Gospel this is, says in his epistle, "Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that, when He shall be manifested, we shall be like Him; for we shall see Him as He is." That vision belongs not to this life, but to the future; and is not temporal, but eternal. "And this is life eternal," in the words of Him who is that life, "that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent." Of this vision and knowledge the apostle says, "Now we see through a glass, in a riddle; but then face to face: now I know in part; but then shall I know even as also I am known." At present the Church is in travail with the longing for this fruit of all her labor, but then she shall bring to the birth in its actual contemplation; now she travails in birth with groaning, then shall she bring forth in joy; now she travails in birth through her prayers, then shall she bring forth in her praises. Thus, too, is it a male child; since to such fruit in the contemplation are all the duties of her present conduct to be referred. For He alone is free; because He is desired on His own account, and not in reference to aught besides. Such conduct is in His service; for whatever is done in a good spirit has a reference to Him, because it is done on His behalf; while He, on the other hand, is got and held in possession on His own account, and not on that of aught besides. And there, accordingly, we find the only end that is satisfying to ourselves. He will therefore be eternal; for no end can satisfy us, save that which is found in Him who is endless. With this was Philip inspired, when he said, "Show us the Father, and it sufficeth us." And in that showing the Son gave promise also of His own presence, when He said, "Believest thou not that I am in the Father, and the Father in me?" Of that, therefore, which alone sufficeth us, we are very appropriately informed, "Your joy no man taketh from you."

And you therefore. Here is the adaptation of the example, that they would similarly be saddened at Christ's passion, but would rejoice at his glorification or resurrection: on account of which he says: And you therefore now indeed have sorrow, and this on account of the departure of the bridegroom; Matthew 9: "The days will come when the bridegroom shall be taken from them: and then they shall mourn." But that sorrow will last but a little while: therefore he says: I will see you again, and your heart shall rejoice: below, chapter 20: "The disciples rejoiced, having seen the Lord." And this not for a time, but for eternity; therefore he says: And your joy no one shall take from you: because Christ, who was their joy, "rising from the dead, dies no more"; Revelation 7: "God shall wipe away every tear from the eyes of the Saints," etc. And then your questions will be ended, nor will they trouble you, as they do now: therefore he says:

So many persecutions the soul suffers daily, with so many risks is the heart wearied, and yet it delights to abide here long among the devil's weapons, although it should rather be our craving and wish to hasten to Christ by the aid of a quicker death; as He Himself instructs us, and says, "Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice; and ye shall be sorrowful, but your sorrow shall be turned into joy."11 Who would not desire to be without sadness? who would not hasten to attain to joy? But when our sadness shall be turned into joy, the Lord Himself again declares, when He says, "I will see you again, and your heart shall rejoice; and your joy no man shall take from you."12 Since, therefore, to see Christ is to rejoice, and we cannot have joy unless when we shall see Christ, what blindness of mind or what folly is it to love the world's afflictions, and punishments, and tears, and not rather to hasten to the joy which can never be taken away!

In like manner then will your suffering also not fail to meet its reward. For you will rejoice when you see a new child born into the world, incorruptible and beyond the reach of death. Plainly He alludes to Himself here. He tells them that the joy of heart that they will have in Him cannot be taken away from them or lost. For, as Paul says, or rather as the Very Truth Itself implies, having died once for all, He dieth no more. The joy of heart then that rests upon Him hath in very truth a sure foundation. For, if we mourned at His death, who shall take from us our joy, now that we know that He lives and will be alive for evermore----He Who gives and ordains for us all spiritual blessings? No man then "taketh their joy" from the Saints, as our Saviour says; but they who nailed Him to the Cross were bereft of their joy once and for ever. For now that His suffering is ended, which they thought an occasion for rejoicing, sorrow will be their portion of inevitable necessity.

"And ye now therefore have sorrow-but I will see you again, and your sorrow shall be turned into joy." Then, to show that He shall die no more, He saith, "And no man taketh it from you."

So here too, by the pangs of birth we understand the sorrow of the apostles, and by the joy — their consolation after the resurrection, and again by the loosing of the pangs — the destruction of Hades, and by the birth — the resurrection of the Firstborn from the dead. But we no longer understand by the mother — Hades; for it was not Hades that rejoiced, but the apostles rejoiced, and they rejoiced with such joy that no one took from them. For when they were wronged, when they were dishonored for the name of Christ, even then they rejoiced (Acts 5:41). By the words "your joy no one will take away," He also shows that He will no longer die, but, being ever alive, will grant them inexhaustible joy.

2134 Here he draws the parallels. As regards the present sorrow the apostles were experiencing he says, So you have sorrow now, now being from the time of my passion, and the sorrow is over my death: "What is this conversation which you are holding with each other as you walk and look sad?" (Lk 24:17). Or now, during your entire life, you have sorrow: "You will weep and lament" (16:20).

As regards their future joy he says, but I will see you again. This is the same as if he said "you will see me," because we can see him only if he shows himself. Yet he does not say, "You will see me," but I will see you, because this showing of himself to us springs from his compassion, which the very sight of him indicates. He says, I will see you again, at my resurrection and in future glory: "Your eyes will see the king in his beauty" (Is 33:17).

Secondly, he promises them a joyful heart and gladness, saying, and your hearts will rejoice, when you see me at my resurrection. Thus the Church sings: "This is the day the Lord has made: let us rejoice and be glad." And your hearts will rejoice at the vision of my glory: "Your face will fill me with joy" (Ps 16:11); "Then you shall see and be radiant, your heart shall thrill and rejoice" (Is 60:5). For it is natural for each one to rejoice at the sight of what is loved. Now no one can see the divine essence unless he loves it: "He shows it to his friend, as it is his possession" (Job 36:33). And so it is necessary that joy follow upon this vision: "You shall see," knowing with your mind, "and your heart shall rejoice" (Is 66:14). This joy will even spill over on to the body when it is glorified, and so Isaiah continues: "Your bones shall flourish like the grass"; "Enter into the joy of your master" (Mt 25:21).

Thirdly, he promises that this joy will last forever, saying, and no one will take your joy from you, that is, the joy you will have over my resurrection will not be taken from you, like the Jews took your joy during my passion. And this is because "Christ rising from the dead will never die again; death no longer has dominion over him" (Rom 6:9). Or, your joy in the fullness of your glory no one will take from you since it cannot be lost and is continuous: "Everlasting joy shall be upon their heads" (Is 35:10). For we will not lose this joy for ourselves by sin since our wills shall be fixed in the good; and no one can take this joy from us because then there will be no violence and no injuries will be inflicted on us, etc.

This is His meaning then: In the world to come, ye shall ask Me nothing: but in the mean time while ye are travelling on this wearisome road, ask what ye want of the Father, and He will give it you: Verily, verily, I say unto you, Whatsoever ye shall ask the Father in My Name, He will give it you.

We have now to consider these words of the Lord, "Verily, verily, I say unto you, If ye shall ask anything of the Father in my name, He will give it you." It has already been said in the earlier portions of this discourse of our Lord's, on account of those who ask some things of the Father in Christ's name and receive them not, that there is nothing asked of the Father in the Saviour's name that is asked in contrariety to the method of salvation. For it is not the sound of the letters and syllables, but what the sound itself imports, and what is rightly and truly to be understood by that sound, that He is to be regarded as declaring, when He says, "in my name." Hence, he who has such ideas of Christ as ought not to be entertained of the only Son of God, asketh not in His name, even though he may not abstain from the mention of Christ in so many letters and syllables; since it is only in His name he asketh, of whom he is thinking when he asketh. But he who has such ideas of Him as ought to be entertained, asketh in His name, and receiveth what he asketh, if he asketh nothing that is contrary to his own everlasting salvation. And he receiveth it when he ought to receive it. For some things are not refused, but are delayed till they can be given at a suitable time. In this way, surely, we are to understand His words, "He will give you," so that thereby we may know that those benefits are signified which are properly applicable to those who ask. For all the saints are heard effectively in their own behalf, but are not so heard in behalf of all besides, whether friends or enemies, or any others: for it is not said in a general kind of way, "He will give;" but, "He will give you."

(Tr. ci. 4) The word ask here means not only to seek for, but to ask a question: the Greek word from which it is translated has both meanings.

(Tr. cii) But does He love us because we love Him; or rather do not we love Him, because He loved us? This is what the Evangelist says, Let us love God, because God first loved us. (1 John 4:19) The Father then loves us, because we love the Son, (Diligamus Deum, Vulg.) it being from the Father and the Son, that we receive the love from the Father and the Son. He loves what He has made; but He would not make in us what He loved, except He loved us in the first place.

(Tr. cii) He came forth from the Father, because He is of the Father; He came into the world, because He showed Himself in the body to the world. He left the world by His departure in the body, and went to the Father by the ascension of His humanity, nor yet in respect of the government of His presence, left the world; just as when He went forth from the Father and came into the world, He did so in such wise as not to leave the Father. But our Lord Jesus Christ, we read, was asked questions, and petitioned after His resurrection: for when about to ascend to Heaven He was asked by His disciples when He would restore the kingdom to Israel; when in Heaven He was asked by Stephen, to receive his spirit. And who would dare to say that as mortal He might be asked, as immortal He might not? I think then that when He says, In that day ye shall ask Me nothing, He refers not to the time of His resurrection, but to that time when we shall see Him as He is: which vision is not of this present life, but of the life everlasting, when we shall ask for nothing, ask no questions, because there will remain nothing to be desired, nothing to be learnt.

(Tr. cii) The word whatsoever, must not be understood to mean any thing, but something which with reference to obtaining the life of blessedness is not nothing. That is not sought in the Saviour's name, which is sought to the hindering of our salvation; for by, in My name, must be understood not the mere sound of the letters or syllables, but that which is rightly and truly signified by that sound. He who holds any notion concerning Christ, which should not be held of the only Son of God, does not ask in His name. But he who thinks rightly of Him, asks in His name, and receives what he asks, if it be not against his eternal salvation: he receives when it is right he should receive; for some things are only denied at present in order to be granted at a more suitable time. Again, the words, He will give it you, only comprehend those benefits which properly appertain to the persons who ask. All saints are heard for themselves, but not for all; for it is not, will give, simply, but, will give you; what follows: Hitherto have ye asked nothing in My name, may be understood in two ways: either that they had not asked in His name, because they had not known it as it ought to be known; or, Ye have asked nothing, because with reference to obtaining the thing ye ought to ask for, what ye have asked for is to be counted nothing. That therefore they may ask in His name not for what is nothing, but for the fulness of joy, He adds, Ask and ye shall receive, that your joy may be full. This full joy is not carnal, but spiritual joy; and it will be full, when it is so great that nothing can be added to it.

(1. de Trin. c. 8) And this is that full joy, than which nothing can be greater, viz. to enjoy God, the Trinity, in the image of Whom we are made.

(Tr. cii) Whatsoever then is asked, which appertained to the getting this joy, this must be asked in the name of Christ. For His saints that persevere in asking for it, He will never in His divine mercy disappoint. But whatever is asked beside this is nothing, i. e. not absolutely nothing, but nothing in comparison (computatione) with so great a thing as this. It follows: These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall show you plainly of the Father. The hour of which He speaks may be understood of the future life, when we shall see Him, as the Apostle saith, face to face, (1 Cor. 13:12) and, These things have I spoken to you in proverbs, of that which the Apostle saith, Now we see as in a glass darkly. But I will show you that the Father shall be seen through the Son; For no man knoweth the Father save the Son, and he to whom the Son shall reveal Him. (Mat. 11:17)

(Tr. cii. c. 3) But this sense seems to be interfered with by what follows: At that day ye shall ask in My name. What shall we have to ask for in a future life, when all our desires shall be satisfied? Asking implies the want of something. It remains then that we understand the words of Jesus going to make His disciples spiritual, from being carnal and natural beings. The natural man so understands whatever he hears of God in a bodily sense, as being unable to conceive any other. Wherefore whatever Wisdom saith of the incorporeal, immutable substance are proverbs to him, not that he accounts them proverbs, but understands them as if they were proverbs. But when, become spiritual, he hath begun to discern all things, though in this life he see but in a glass and in part, ye doth he perceive, not by bodily sense, not by idea of the imagination, but by most sure intelligence of the mind, perceive and hold that God is not body, but spirit: the Son showeth so plainly of the Father, that He who showeth is seen to be of the same nature with Him who is shewn. Then they who ask, ask in His name, because by the sound of that name they understand nothing but the thing itself which is expressed by that name. These are able to think that our Lord Jesus Christ, in so far as He is man, intercedes with the Father for us, in so far as He is God, hears us together with the Father: which I think is His meaning when He says, And I say not unto you that I will pray the Father for you. To understand this, viz. how that the Son does not ask the Father, but Father and Son together hear those who ask, is beyond the reach of any but the spiritual vision.

It can disturb hearers with weak [faith] that, at the beginning of this reading from the Gospel, the Savior promises his disciples, "If you ask anything of the Father in my name, he will give it to you." Not only do people like us not receive many things we seek to ask of the Father in Christ's name, but even the apostle Paul himself asked the Lord three times that the angel of Satan with which he was tormented might depart from him, and he was not able to obtain what he asked. But the perplexity caused by this question has already been resolved by the old explanation of the Fathers. They understood truthfully that those people alone ask in the name of the Savior who ask for those things that pertain to eternal salvation. They understood, therefore, that the apostle did not ask in the Savior's name [when he asked] to be relieved of the temptation that he had received as a protection for his humility. If he had been relieved of it, he could not have been saved.… Whenever we are not listened to when we ask, it happens either because we are asking [for something] contrary to what would aid our salvation, and for this reason the grace of his kindness is denied us by our merciful Father because we are unsuitably asking … or [it happens because] we are asking for things that are indeed useful for and connected with true salvation, but we ourselves by our evil lives divert away from us the voice of the just Judge, falling into what was said by Solomon, "The person who turns away his ear from hearing the law, his prayer will be an abomination." Or [it happens because] when we pray for certain sinners, that they may recover their senses and return to themselves, that although we are asking [for something] pertaining to salvation, and we deserve to be heard for our own merit, yet their obstinacy stands in the way of our obtaining what we ask.

This Hierarch is the most generous because He gives us whatever we ask. "Amen, amen, I say to you, if you ask the Father anything in My name," He shall give it to you. He swears to it and asserts it with complete truthfulness.

And in that day you shall not ask me anything, that is, you shall not question me. If this is referred to the day of glory, it is true, because then they will see all things clearly; Isaiah fifty-four: "I will make all your children taught by the Lord." But if it is understood as after the glorification of Christ, it is still true, because then they had an interior teacher, according to what was said above in the same chapter: "When that Spirit of truth shall come, he will teach you all truth"; and: "The anointing will teach you concerning all things."

Or: you shall not ask, because you will not be in need, but you will be blessed, for whom all things succeed according to their desire.

Amen, amen I say to you. This is the third part of the chapter, in which the Lord consoles the disciples from the hearing of their petitions; and he proceeds in this part in the following manner. First is noted the Lord's generous promise; second, the consolation of the disciples, at the words: His disciples say to him, etc. The first, then, is described as follows. First is noted the Lord's generosity in promising; second, the opportuneness of the time for petitioning; third, the readiness of will to hear.

First, therefore, the Lord's liberality in promising is made or noted under certitude: on account of which he says: Amen, amen I say to you, this is a sign of certitude: if you shall ask the Father anything in my name, he will give it to you. If anything, that is, if something: that something is eternal life; whence Augustine: "Whatever else is asked for, nothing is asked for, not because it is no thing at all, but because in comparison with so great a thing, whatever else is desired is nothing"; therefore James 1: "If any of you lacks wisdom, let him ask of God, who gives to all abundantly, and it shall be given to him."

There is a question concerning what he says: If you ask the Father anything in my name, he will give it to you.

1. It is asked: since he said the same thing above in chapters fourteen and fifteen, why does he now repeat it in chapter sixteen? It seems superfluous: therefore, if nothing in Christ's words was superfluous, why does he say it so many times?

2. Likewise it is asked, because this seems false: for Paul asked for the thorn of the flesh to be removed from him, and yet he did not obtain it, 2 Corinthians twelve. Likewise, every day we see that the Saints ask, and yet are not heard. What is the meaning of what he says: If anything etc.?

I respond: It must be said that for a prayer to be worthy of being heard, it is required that the one praying be worthy, be persevering: that he ask for what pertains to salvation: that he ask for himself. When these conditions concur, Christ's promise is understood: and then it does not fail to be heard. Moreover, for one to be worthy, it is necessary that he have faith, hope, and charity; therefore this promise was made three times. First by the merit of faith, second of charity, and here now third of hope.

To this end, that it be persistent, it is necessary that one ask many times; therefore he repeated many times: If you ask anything, to show that the same thing must be asked for many times. It is necessary that one's petition be salutary: therefore he often says, whatever you ask in my name: Augustine says: This means in the reality of the name, because Jesus means salvation. To ask in the name of Jesus is to ask for what pertains to salvation: and therefore Paul was not heard. Fourth, for oneself, therefore he says: He will give to you, he does not say: he will give to others, but to you.

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!

He says that His holy disciples will increase in wisdom and knowledge when they should be clothed with power from on high according to the Scripture, and with their minds illumined by the torchlight of the Spirit should be able to conceive all wisdom, even though they asked no question of Him Who was no longer present with them in the flesh. The Saviour does not indeed say this because they will have no more need of light from Him, but because when they had received His own Spirit, and had Him indwelling in their! hearts, they would have in their minds no lack of every good thing, and would be fulfilled with the most perfect knowledge. And by perfect knowledge we mean that which is correct and incapable of error, and which cannot endure to think or say any evil thing, and which has a right belief concerning the Holy and Consubstantial Trinity. For if we see now in a mirror darkly, and we know in part, still while we wander not astray from the doctrines of the truth but adhere to the spirit of the holy and inspired writings, the knowledge that we have is not imperfect, a knowledge which no man can acquire save by the light of the Holy Spirit given unto him. Hereby he exhorts the disciples to pray for spiritual graces, and at the same time gives them this encouragement----that what they ask they will not fail to obtain; adding the comforting assurance of the word "verily" to His promise that if they will go to the Father's throne and make any request, they will receive it of Him, He Himself acting as Mediator and leading them into the Father's Presence. For this is the meaning of the words in my Name; for we cannot draw nigh unto God the Father save by the Son alone. For through Him we have obtained access in One Spirit unto the Father, according to the Scripture. Therefore also He saith: I am the Door: I am the Way: no one cometh unto the Father but by Me. For inasmuch as the Son is also God, together with the Father He conveys good gifts to the Saints, and associates Himself with Him in granting us the portion of the blessed. Moreover, the inspired Paul most evidently confirms our belief herein by writing these words: Grace to you and peace from God our Father and the Lord Jesus Christ. And in right of His titles, Mediator, High Priest, and Advocate, He conveys to the Father prayers on our behalf, for He gives us all boldness to address the Father. In the Name then of Our Saviour Christ we must make our requests, for so will the Father most readily grant them, and will give to those that ask good gifts, that we may take them and rejoice therein. So being fulfilled with spiritual graces, and enriched with the grant of knowledge from Him through the Holy Spirit dwelling in our hearts, we shall gain a very easy triumph over every strange and abominable lust; and thus being active in good works, and attaining to the practice of every virtue with fervent zeal, and strengthened with everything whatsoever that maketh for sanctification, we rejoice with exceeding joy at the prospect of the reward that awaits us; and, dismissing the despondency that springs from an evil conscience, we have our hearts enriched with the joy that is in Christ. This did not enter into the life of the men of old time; they never practised this manner of prayer, for they knew it not. But now is it ordained for us by Christ, at the appropriate season, when the time of the accomplishment of our redemption was fulfilled, and the perfect fruition of all good was gained for us by Him. For just as the Law accomplished nothing, and as righteousness according to the Law was incomplete, so also was the mode of prayer inculcated thereby.

It follows: "That whatsoever you shall ask the Father in my name, he may give it you." Behold, here he says: "Whatsoever you shall ask the Father in my name, he will give it you." Again, elsewhere through the same Evangelist he says: "If you shall ask the Father anything in my name, he will give it you. Hitherto you have not asked anything in my name." If the Father gives us everything we ask in the name of the Son, what then does it mean that Paul asked the Lord three times and did not deserve to be heard, but it was said to him: "My grace is sufficient for you, for power is made perfect in weakness"? Did not that most excellent preacher ask in the name of the Son? Why then did he not receive what he asked? How then is it true that whatever we ask the Father in the name of the Son, the Father gives us, if the Apostle asked in the name of the Son that the angel of Satan be removed from him, and yet did not receive what he asked? But since the name of the Son is Jesus, and Jesus means savior, or is also called salvation, therefore he asks in the name of the Savior who asks for that which pertains to true salvation. For if something that is not expedient is asked for, the Father is not being asked in the name of Jesus. Hence the Lord says to those same apostles while they were still weak: "Hitherto you have not asked anything in my name." As if it were openly said: You have not asked in the name of the Savior because you do not know how to seek eternal salvation. Hence it is that Paul also is not heard, because if he were freed from the temptation, it would not profit him unto salvation.

"And in that day ye shall ask Me nothing." Again He proveth nothing else by these words, but that He is from God. "For then ye shall for the time to come know all things." But what is, "Ye shall not ask Me"? "Ye shall need no intercessor, but it is sufficient that ye call on My Name, and so gain all things."

"Verily, verily, I say unto you, Whatsoever ye shall ask My Father in My Name."

He showeth the power of His Name, if at least being neither seen nor called upon, but only named, He even maketh us approved by the Father. But where hath this taken place? Where they say, "Lord, behold their threatenings, and grant unto Thy servants that with boldness they may speak Thy word" (Acts iv. 29, Acts iv. 31), "and work miracles in Thy Name." "And the place was shaken where they were."

And so, when the saints give thanks to God in their prayers, they acknowledge through Christ Jesus the favors he has done. And if it is true that one who is scrupulous about prayer ought not to pray to someone else who prays but rather to the Father whom our Lord Jesus taught us to address in prayers, it is especially true that no prayer should be addressed to the Father without him, who clearly points this out himself when he says, "Truly, truly, I say to you, if you ask anything of the Father, he will give it to you in my name. Up till now you have asked nothing in my name. Ask, and you will receive, that your joy may be full." Now he did not say "ask me" or simply "ask the Father." On the contrary, he said, "If you ask anything of the Father, he will give it to you in my name." For until Jesus taught this, no one asked the Father in the name of the Son. And what Jesus said was true, "Up till now you have asked nothing in my name." And also true was his saying, "Ask, and you will receive, that your joy may be full."

"When," He says, "I rise again, and then the Comforter comes to you and guides you into all truth, then you will not ask Me anything, as, for example, you previously asked: 'Where are You going?' (John 14:5), 'Show us the Father' (John 14:8). For by the power of the Spirit you will know all things." Or "ask" is used in place of "request, demand." So, when I, after the resurrection from the dead, send you the Comforter, then you will no longer ask Me, that is, you will not need My mediation, but it will be enough for you to utter My name in order to receive what you desire from the Father. So here He shows the power of His name. Since they will not see Him and will not ask Him, but will only invoke His name, and He will perform such deeds.

2135 Above, our Lord enlarged on two things which would comfort his apostles, the promise of the Paraclete and his own return. Here he mentions a third reason by which he comforts them, promising them access to the Father. First, he promises them an intimate relationship with the Father; secondly, he gives a reason for this intimacy (v 25). He does two things about the first: he gives them that security that comes from confidence; secondly, he encourages them to act on their confidence (v 24). He does two things with the first: first, he rejects a need for an intercessor; secondly, he promises them an opportunity to ask (v 23).

2136 He says, In that day you will ask nothing of me. According to Augustine, where we have ask, the Greeks have a word which means two things: to ask for something, and to ask or pose a question. Consequently, In that day you will ask nothing of me can mean two things: you will not ask me for anything, or you will not question me about anything.

In that day. What that day is can be seen from what he said before, "I will see you again" (v 22). This can be understood to be the day of his resurrection, or the day when we have the vision of his glory.

2137 Chrysostom understands this passage the first way. Thus, In that day, when I arise from the dead, you will ask nothing of me, that is, you will not say such things as "Show us the Father." Augustine objects to this interpretation because after the resurrection the disciples did say: "Lord, will you at this time restore the kingdom to Israel?" (Acts 1:6); and Peter poses the question: "Lord, what about this man?" (20:21).

Yet one can uphold Chrysostom's explanation by saying that our Lord calls that day not only the day of his resurrection, but also that day the disciples were to be taught by the Holy Spirit: "When the Spirit of truth comes, he will teach you all truth" (16:13). And so by speaking in a vague manner of that time, our Lord also includes the coming of the Holy Spirit. It is like saying: In that day, once the Holy Spirit has been given, you will ask nothing of me, because you will know all things by the Holy Spirit: "His anointing teaches you about everything" (1 Jn 2:27). Again, according to Chrysostom, In that day, when the Holy Spirits comes, you will ask nothing of me, that is, you will have no need to ask me.

2138 But after the resurrection did not the apostles pray to Christ for things? It seems so, for the Apostle says: "Three times I besought the Lord," that is, Christ (2 Cor 12:8). I answer that there are two natures in Christ: his human nature, by which he is the mediator between God and us (1 Tim 2:5), and his divine nature, by which he is one God with the Father. Christ, considered as having a human nature, was not a mediator who never united us to God, like some mediators who never unite extremes. So, Christ joins us to the Father. Now to join God the Father and to join Christ as God are the same. Thus he says: It is not necessary for you to use my mediation as man. Thus, In that day you will ask nothing of me as mediator, because you will have access to God by yourselves ‑ but you will ask me as God. Although Christ intercedes for us, as the Apostle says (Rom 8:34), still the Church does not ask him as an intercessor. Thus we do not say, "Christ, pray for us"; but we do ask him as God, adhering to him as God by faith and love.

2139 Augustine explains this passage as referring to the day of the vision of glory in this way: In that day, when I see you in glory, you will ask nothing of me, that is, you will not ask me for anything because there will be nothing left to desire, since all goods will be ours in superabundance in our homeland: "You will fill me with joy by your face" (Ps 16:11); and again, "I will be satisfied when your glory appears" (Ps 17:15). Also, you will ask no questions because you will be filled with the knowledge of God: "In your light do we see light" (Ps 36:9).

2140 An objection can be raised against both of these points. The saints do pray in our homeland: "Call now, if there is any who will answer you; and turn to some of the saints" (Job 5:1); and in 2 Maccabees (15:12) we see that a saint prayed for the entire Jewish people. Nor can one say that the saints pray just for others and not for themselves, for we read: "O Sovereign Lord... how long before you will judge and avenge our blood on those who dwell upon the earth?" (Rev 6:10). Further, the saints ask questions: for they will be equal to the angels (Mt 22:30), and the angels question: "Who is the King of glory?" (Ps 24:8), and "Who is this that comes from Edom?" (Is 63:1). Therefore, the saints do question.

Two points can be made in answer to this. The time of glory can be considered in two ways: the time of the beginning of glory, and the time of its full completion. The time of the beginning of glory lasts until the day of judgment: for the saints receive glory in their soul, but something still remains to be received, that is, the glory of the body for each one, and the completion of the number of the elect. Consequently, till the day of judgment the saints can both ask for things and question, but not about what pertains to the very essence of beatitude. The time of fully complete glory is after the day of judgment, and after this nothing is left to be asked for, and nothing left to be known. It is about this that he says, In that day, of consummated glory, you will ask nothing of me.

The observation about the angels asking questions is true in his way: they do ask about the mysteries of the humanity of Christ and the incarnation, but they do not question about the divinity.

2141 Now he promises them an opportunity to ask. This is related to the above in two ways. According to Chrysostom, this refers to the time of the resurrection and the coming of the Holy Spirit. It is like saying: It is true that in that day of the resurrection and of the Holy Spirit that you will not ask me; yet you will have my help, because you will ask the Father, to whom you have access through me, in my name.

Augustine explains it the other way. "In that day," of my glory, "you will ask nothing of me"; but in the meantime, during your sorrowful pilgrimage, if you ask anything of the Father, he will give it to you. So according to this explanation, if you ask anything of the Father, does not refer to "in that day," but to what precedes that day.

2142 Our Lord lays down seven conditions for good prayer. The first is that spiritual goods should be sought, when he says, "If you ask anything." For what is entirely earthly, even though it is something in itself, is nothing when compared to spiritual goods: "I accounted wealth as nothing in comparison with her" (Wis 7:8); "I looked on the earth, and lo, it was waste and void" (Jer 4:23). But an objection: In Matthew (6:11), our Lord teaches us to ask for temporal goods: "Give us this day our daily bread." I answer that a temporal good asked for in relation to a spiritual good is then something. The second is that it be made with perseverance; as to this he says, If you ask, with perseverance: "They ought always to pray and not lose heart" (Lk 18:1); "Pray constantly" (1 Thess 5:17).

Thirdly, we should pray in harmony with others; he says, if you, in the plural, ask: "If two of you agree on earth about anything they ask, it will be done for them by my Father in heaven" (Mt 18:19). Thus the Gloss says, about Romans (c 16), that it is impossible for the prayers of many not to be heard. Fourthly, it should arise from an affection like that of a child for its parents, as he says, the Father. One who asks out of fear does not ask a father, but a master or an enemy: "If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!" (Mt 7:11).

The fifth condition is that it be made with piety, that is, with humility: ‑ "He will regard the prayer of the humble and will not despise their petitions" (Ps 102:17) ‑ with confidence that it will be granted ‑ "Let him ask in faith, with no doubting" (Jas 1:6) ‑ and it should be made correctly ‑ "You ask and do not receive, because you ask wrongly" (Jas 4:3). In regard to this he says, in my name, which is the name of the Savior, in which name one asks when asking for things pertaining to salvation, and when asking in that way by which one can attain salvation: "There is no other name under heaven given among men by which we must be saved" (Acts 4:12).

The sixth condition is that prayer be made for an appropriate time, so he says, he will give. One should not stop praying if one does not immediately receive; it will be given to us even if it is postponed till a better time, so as to increase our desire: "You give them their food in due season" (Ps 145:15). Seventhly, one should ask for himself. Thus he says, to you, because sometimes prayers for others are not heard because the demerits of those we ask for stand in the way: "Do not pray for this people" (Jer 7:16); "Though Moses and Samuel stood before me, yet my heart would not turn toward this people" (Jer 15:1).