Catena Aurea by St. Thomas Aguinas
17:1–5
1. These words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:
2. As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him.
3. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
4. I have glorified thee on the earth: I have finished the work which thou gavest me to do.
5. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was.
CHRYSOSTOM. (Hom. lxxx) After having said, In the world ye shall have tribulation, our Lord turns from admonition to prayer; thus teaching us in our tribulations to abandon all other things, and flee to God.
BEDE. These things spake Jesus, those things that He had said at the supper, partly sitting as far as the words, Arise, let us go hence; (c. 14:31.) and thence standing, up to the end of the hymn which now commences, And lifted up His eyes and said, Father, the hour is come; glorify Thy Son.
CHRYSOSTOM. (Hom. lxxx. 1) He lifted up His eyes to heaven to teach us intentness in our prayers: that we should stand with uplifted eyes, not of the body only, but of the mind.
AUGUSTINE. (Tr. civ) Our Lord, in the form of a servant, could have prayed in silence had He pleased; but He remembered that He had not only to pray, but to teach. For not only His discourse, but His prayer also, was for His disciples’ edification, yea and for ours who read the same. Father, the hour is come, shews that all time, and every thing that He did or suffered to be done, was at His disposing, Who is not subject to time. Not that we must suppose that this hour came by any fatal necessity, but rather by God’s ordering. Away with the notion, that the stars could doom to death the Creator of the stars.
HILARY. (iii. Tr. c. 10) He doth not say that the day, or the time, but that the hour is come. An hour contains a portion of a day. What was this hour? He was now to be spit upon, scourged, crucified. But the Father glorifies the Son. The sun failed in his course, and with him all the other elements felt that death. The earth trembled under the weight of our Lord hanging on the Cross, and testified that it had not power to hold within it Him who was dying. The Centurion proclaimed, Truly this was the Son of God. (Matt. 27:54) The event answered the prediction. Our Lord had said, Glorify Thy Son, testifying that He was not the Son in name only, but properly the Son. Thy Son, He saith. Many of us are sons of God; but not such is the Son. For He is the proper, true Son by nature, not by adoption, in truth, not in name, by birth, not by creation. Therefore after His glorifying, to the manifestation of the truth there succeeded confession. The Centurion confesses Him to be the true Son of God, that so none of His believers might doubt what one of His persecutors could not deny.
AUGUSTINE. (Tr. civ) But if He was glorified by His Passion, how much more by His Resurrection? For His Passion rather shewed His humility than His glory. So we must understand, Father, the hour is come, glorify Thy Son, to mean, the hour is come for sowing the seed, humility; defer not the fruit, glory.
HILARY. (iii. de. Trin) But perhaps this proves weakness in the Son; His waiting to be glorified by one superior to Himself. And who does not confess that the Father is superior, seeing that He Himself saith, The Father is greater than I? But beware lest the honour of the Father impair the glory of the Son. It follows: That Thy Son also may glorify Thee. So then the Son is not weak, inasmuch as He gives back in His turn glory for the glory which He receives. This petition for glory to be given and repaid, shews the same divinity to be in both.
AUGUSTINE. (Tr. cv) But it is justly asked, how the Son can glorify the Father, when the eternal glory of the Father never experienced abasement in the form of man, and in respect of its own Divine perfection, does not admit of being added to. But among men this glory was less when God was only known in Judæa; and therefore the Son glorified the Father, when the Gospel of Christ spread the knowledge of the Father among the Gentiles. Glorify Thy Son, that Thy Son also may glorify Thee; i. e. Raise Me from the dead, that by Me Thou mayest be known to the whole world. Then He unfolds further the manner in which the Son glorifies the Father; As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. All flesh signifies all mankind, the part being put for the whole. And this power which is given to Christ by the Father over all flesh, must be understood with reference to His human nature.
HILARY. (iii. de Trin) For being made flesh Himself, He was about to restore eternal life to frail, corporeal, and mortal man.
HILARY. (ix. de Trin. 31) If Christ be God, not begotten, but unbegotten, then let this receiving be thought weakness. But not if His receiving of power signifies His begetting, in which He received what He is. This gift cannot be counted for weakness. For the Father is such in that He gives; the Son remains God in that He hath received the power of giving eternal life.
CHRYSOSTOM. (Hom. lxxx) He saith, Thou hast given Him power over all flesh, to shew that His preaching extended not to the Jews only, but to the whole world. But what is all flesh? For all did not believe? So far as lay with Him, all did. If they did not attend to His words, it was not His fault who spoke, but theirs who did not receive.
AUGUSTINE. (Tr. cv. 2) He saith, As Thou hast given Him power over all flesh, so the Son may glorify Thee, i. e. make Thee known to all flesh which Thou hast given Him; for Thou hast so given it to Him, that He should give eternal life to as many as Thou hast given Him.
HILARY. (iii. de Tr. c. 14) And in what eternal life is, He then shews: And this is life eternal, that they might know Thee, the only true God. To know the only true God is life, but this alone does not constitute life. What else then is added? And Jesus Christ whom Thou hast sent.
HILARY. (iv. de Tr. c. 9) The Arians hold, that as the Father is the only true, only just, only wise God, the Son hath no communion of these attributes; for that which is proper to one, cannot be partaken of by another. And as these are as they think in the Father alone, and not in the Son, they necessarily consider the Son a false and vain God.
HILARY. (v. de Tr. 3) But it must be clear to every one that the reality of any thing is evidenced by its power. For that is true wheat, which when rising with grain and fenced with ears, and shaken out by the winnowing machine, and ground into corn, and baked into bread, and taken for food, fulfils the nature and function of bread. I ask then wherein the truth of Divinity is wanting to the Son, Who hath the nature and virtue of Divinity. For He so made use of the virtue of His nature, as to cause to be things which were not, and to do every thing which seemed good to Him.
HILARY. (ix. de Trin) Because He says, Thee the only, does He separate Himself from communion and unity with God? He doth separate Himself, but that He adds immediately, And Jesus Christ Whom Thou hast sent. For the Catholic faith confesses Christ to be true God, in that it confesses the Father to be the only true God; for natural birth did not introduce any change of nature into the Only-Begotten God.
AUGUSTINE. (vi. de Tr. c. 9) Dismissing then the Arians, let us see if we are forced to confess, that by the words, That they may know Thee to be the only true God, He means us to understand that the Father only is the true God, in such sense as that only the Three together, Father, Son, and Holy Ghost, are to be called God? Does our Lord’s testimony authorize us to say that the Father is the only true God, the Son the only true God, and the Holy Ghost the only true God, and at the same time, that the Father, Son, and Holy Ghost together, i. e. the Trinity, are not three Gods, but onea true God?
AUGUSTINE. (Tr. c. 5) Or is not the order of the words, That they may know Thee and Jesus Christ, Whom Thou hast sent, to be the only true God? the Holy Spirit being necessarily understood, because the Spirit is only the love of the Father and the Son, consubstantial with both. If then the Son so glorifies Thee as Thou hast given Him power over all flesh, and Thou hast given Him the power, that He should give eternal life to as many as Thou hast given Him, and, This is life eternal, to know Thee, it follows that He glorifies Thee by making Thee known to all whom Thou hast given Him. Moreover, if the knowledge of God is life eternal, the more advance we make in this knowledge, the more we make in life eternal. But in life eternal we shall never die. Where then there is no death, there will then be perfect knowledge of God; there will God be most glorified1, because His glory will be greatest. Glory was defined among the ancients to be fame accompanied with praise. But if man is praised in dependence on what is said of him, how will God be praised when He shall be seen? as in the Psalm, Blessed are they who dwell in Thy house: they will be alway praising Thee. (Ps. 83:4) There will be praise of God without end, where will be full knowledge of God. There then shall be heard the everlasting praise of God, for there will there be full knowledge of God, and therefore full glorifying of Him.
AUGUSTINE. (i. de Trin. c. viii) What He said to His servant Moses, I am that I am; (Exod. 3) this we shall contemplate in the life eternal.
AUGUSTINE. (iv. de Trin. c. xviii) For when sight has made our faith truth, then eternity shall take possession of and displace our mortality.
AUGUSTINE. (Tr. cv) But God is first glorified here, when He is proclaimed, made known to, and believed in, by men: I have glorified Thee on the earth.
HILARY. (iii. de Trin) This new glory with which our Lord had glorified the Father, does not imply any advancement2 in Godhead, but refers to the honour received from those who are converted from ignorance to knowledge.
CHRYSOSTOM. He says, on the earth; for He had been glorified in heaven, both in respect of the glory of His own nature, and of the adoration of the Angels. The glory therefore here spoken of is not that which belongeth to His substance, but that which pertaineth to the worship of man: wherefore it follows, I have finished the work which Thou gavest Me to do.
AUGUSTINE. (Tr. cv) Not Thou commandest Me, but, Thou gavest Me, implying evidently grace. For what hath human nature, even in the Only-Begotten, what it hath not received? But how had He finished the work which had been given Him to do, when there yet remained His passion to undergo? He says He has finished it, i. e. He knows for certain that He will.
CHRYSOSTOM. (Hom. lxxx) Or, I have finished, i. e. He had done all His own part, or had done the chief of it, that standing for the whole; (for the root of good was planted:) or He connects Himself with the future, as if it were already present.
HILARY. (ix. de Trin) After which, that we may understand the reward of His obedience, and the mystery of the whole dispensation, He adds, And now glorify Me with the glory with Thine own Self, with the glory which I had with Thee before the world was.
AUGUSTINE. (Tr. cv. 5) He had said above, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee: the order of which words shews that the Son was first to be glorified by the Father, that the Father might be glorified by the Son. But now He says, I have glorified Thee; and now glorify Me; as if He had first glorified the Father, and then asked to be glorified by Him. We must understand that the first is the order in which one was to succeed the other, but that He afterwards uses a past tense, to express a thing future; the meaning being, I will glorify Thee on the earth, by finishing the work Thou hast given Me to do: and now, Father, glorify Me, which is quite the same sentence with the first one, except that He adds here the mode in which He is to be glorified; with the glory which I had before the world was, with Thee. The order of the words is, The glory which I had with Thee before the world was. This has been taken by some to mean, that the human nature which was assumed by the Word, would be changed into the Word, that man would be changed into God, or, to speak more correctly, be lost in God. For no one would say that the Word of God would by that change be doubled, or even made at all greater. But we avoid this error, if we take the glory which He had with the Father before the world was, to be the glory which He predestined for Him on earth: (for if we believe Him to be the Son of man, we need not be afraid to say that He was predestinated.) This predestined time of His being glorified, He now saw was arrived, that He might now receive what had been aforetime predestined, He prayed accordingly: And now, Father, glorify Me, &c. i. e. that glory which I had with Thee by Thy predestination, it is now time that I should have at Thy right hand.
HILARY. (iii. de Trin) Or He prayed that that which was mortal, might receive the glory immortal, that the corruption of the flesh might be transformed and absorbed into the incorruption of the Spirit.
17:6–8
6. I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word.
7. Now they have known that all things whatsoever thou hast given me are of thee.
8. For I have given unto them the words which thou gavest me: and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me.
CHRYSOSTOM. (Hom. lxxxi) Having said, I have finished My work, He shews what kind of work it was, viz. that He should make known the name of God: I have manifested Thy name unto the men which Thou gavest Me out of the world.
AUGUSTINE. (Tr. cvi) If He speaks of the disciples only with whom He supped, this has nothing to do with that glorifying of which He spoke above, wherewith the Son glorified the Father; for what glory is it to be known to twelve or eleven men? But if by the men which were given to Him out of the world, He means all those who should believe in Him afterwards, this is without doubt the glory wherewith the Son glorifies the Father; and, I have manifested Thy name, is the same as what He said before, I have glorified Thee; the past being put for the future both there and here. But what follows shews that He is speaking here of those who were already His disciples, not of all who should afterwards believe on Him. At the beginning of His prayer then our Lord is speaking of all believers, all to whom He should make known the Father, thereby glorifying Him: for after saying, that Thy Son also may glorify Thee, in shewing how that was to be done, He says, As Thou hast given Him power over all flesh. Now let us hear what He says to the disciples: I have manifested Thy name to the men which Thou gavest Me out of the world. Had they not known the name of God then, when they were Jews? We read in the Psalms, In Jewry is God known; His name is great in Israel. (Ps. 76:1) I have manifested Thy name, then, must be understood not of the name of God, but of the Father’s name, which name could not be manifested without the manifestation of the Son. For God’s name, as the God of the whole creation, could not have been entirely unknown to any nation. As the Maker then of the world, He was known among all nations, even before the spread of the Gospel. In Jewry He was known as a God, Who was not to be worshipped with the false gods: but as the Father of that Christ, by whom He took away the sins of the world, His name was unknown; which name Christ now manifesteth to those whom the Father had given Him out of the world. But how did He manifest it, when the hour had not come of which He said above, The hour cometh, when I shall no more speak unto you in proverbs. We must understand the past to be put for the future.
CHRYSOSTOM. (Hom. lxxxi) That He was the Son of the Father, Christ had already manifested to them by words and deeds.
AUGUSTINE. (Tr. cvi) Which Thou hast given Me out of the world: i. e. who were not of the world. But this they were by regeneration, not by nature. What is meant by, Thine they were, and Thou gavest them Me? Had ever the Father any thing without the Son? God forbid. But the Son of God had that sometimes, which He had not as Son of man; for He had the universe with His Father, while He was still in His mother’s womb. Wherefore by saying, They were Thine, the Son of God does not separate Himself from the Father; but only attributes all His power to Him, from whom He is, and hath the same. And Thou gavest them Me, then, means that He had received as man the power to have them; nay, that He Himself had given them to Himself, i. e. Christ as God with the Father, to Christ as man not with the Father. His purpose here is to shew His unanimity with the Father, and how that it was the Father’s pleasure that they should believe in Him.
BEDE. And they have kept Thy word. He calls Himself the Word of the Father, because the Father by Him created all things, and because He contains in Himself all words: as if to say, They have committed Me to memory so well, that they never will forget Me. Or, They have kept Thy word, i. e. in that they have believed in Me: as it follows, Now they have known that all things whatsoever Thou hast given Me, are of Thee. Some read, Now I have known, &c. But this cannot be correct. For how could the Son be ignorant of what was the Father’s? It is the disciples He is speaking of; as if to say, They have learnt that there is nothing in Me alien from Thee, and that whatever I teach cometh from Thee.
AUGUSTINE. (Tr. cvi) The Father gave Him all things, when having all things He begat Him.
CHRYSOSTOM. (Hom. lxxxi) And whence have they learned? From My words, wherein I taught them that I came forth from Thee. For this was what He has been labouring to shew throughout the whole of the Gospel: For I have given unto them the words which Thou gavest Me, and they have received them.
AUGUSTINE. (Tr. cvi. c. 6) i. e. have understood and remembered them. For then is a word received, when the mind apprehends it; as it follows, And have known surely that I came out from Thee. And that none might imagine that that knowledge was one of sight, not of faith, He adds, And they hare believed (surely, is understood) that Thou didst send Me. What they believed surely, was what they knew surely; for, I came out from Thee, is the same with, Thou didst send Me. They believed surely, i. e. not as He said above they believed1, but surely, i. e. as they were about to believe firmly, steadily, unwaveringly: never any more to be scattered to their own, and leave Christ. The disciples as yet were not such as He describes them to be in the past tense, meaning such as they were to be when they had received the Holy Ghost. The question how the Father gave those words to the Son, is easier to solve, if we suppose Him to have received them from the Father as Son of man. But if we understand it to be as the Begotten of the Father, let there be no time supposed previous to His having them, as if He once existed without them: for whatever God the Father gave God the Son, He gave in begetting.
17:9–13
9. I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine.
10. And all mine are thine, and thine are mine; and I am glorified in them.
11. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are.
CHRYSOSTOM. (Hom. lxxxi) As the disciples were still sad in spite of all our Lord’s consolations, henceforth He addresses Himself to the Father to shew the love which He had for them; I pray for them; He not only gives them what He has of His own, but entreats another for them, as a still further proof of His love.
AUGUSTINE. (Tr. cvi) When He adds, I pray not for the world, by the world He means those who live according to the lust of the world, and have not the lot to be chosen by grace out of the world, as those had for whom He prayed: But for them which Thou hast given Me. It was because the Father had given Him them, that they did not belong to the world. Nor yet had the Father, in giving them to the Son, lost what He had given: For they are Thine.
CHRYSOSTOM. (Hom. lxxxi. 1) He often repeats, Thou hast given Me, to impress on them that it was all according to the Father’s will, and that He did not come to rob another, but to take unto Him His own. Then to shew them that this power1 had not been lately received from the Father, He adds, And all Mine are Thine, and Thine are Mine: as if to say, Let no one, hearing Me say, Them which Thou hast given Me, suppose that they are separated from the Father; for Mine are His: nor because I said, They are Thine, suppose that they are separate from Me: for whatever is His is Mine.
AUGUSTINE. (Tr. cvi. 6) It is sufficiently apparent from hence, that all things which the Father hath, the Only-Begotten Son hath; hath in that He is God, born from the Father, and equal with the Father; not in the sense in which the elder son is told, All that I have is thine. (Luke 15:31) For all there means all creatures below the holy rational creature, but here it means the very rational creature itself, which is only subjected to God. Since this is God the Father’s, it could not at the same time be God the Son’s, unless the Son were equal to the Father. For it is impossible that saints, of whom this is said, should be the property of any one, except Him who created and sanctified them. When He says above in speaking of the Holy Spirit, All things that the Father hath are Mine, (c. 16:15) He means all things which pertain to the divinity of the Father; for He adds, He (the Holy Ghost) shall receive of Mine; and the Holy Ghost would not receive from a creature which was subject to the Father and the Son.
CHRYSOSTOM. (Hom. lxxxi) Then He gives proof of this, I am glorified in them. If they glorify Me, believing in Me and Thee, it is certain that I have power over them: for no one is glorified by those amongst whom he has no power.
AUGUSTINE. (Tr. cvii. 3) He speaks of this as already done, meaning that it was predestined, and sure to be. But is this the glorifying of which He speaks above, And now, O Father, glorify Thou Me with Thine own Self? If then with Thyself, what meaneth here, In them? Perhaps that this very thing, i. e. His glory with the Father, was made known to them, and through them to all that believe.
CHRYSOSTOM. (Hom. lxxxi) And now I am no more in the world: i. e. though I no longer appear in the flesh, I am glorified by those who die for Me, as for the Father, and preach Me as the Father.
AUGUSTINE. (Tr. cvii. 4) At the time at which He was speaking, both were still in the world. Yet we must not understand, I am no more in the world, metaphorically of the heart and life; for could there ever have been a time when He loved the things of the world? It remains then that He means that He was not in the world, as He had been before; i. e. that He was soon going away. Do we not say every day, when any one is going to leave us, or going to die, such an one is gone? This is shewn to be the sense by what follows; for He adds, And now I come to Thee. And then He commends to His Father those whom He was about to leave: Holy Father, keep through Thine own name those whom Thou hast given Me. As man He prays God for His disciples, whom He received from God. But mark what follows: That they may be one, as We are: He does not say, That they may be one with Us, as We are one; but, that they may be one: that they may be one in their nature, as We are one in Ours. For, in that He was God and man in one person, as man He prayed, as God He was one with Him to Whom He prayed.
AUGUSTINE. (iv. de Trin. c. ix) He does not say, That I and they maybe one, though He might have said so in the sense, that He was the head of the Church, and the Church His body; not one thing, but one person: the head and the body being one Christ. But shewing something else, viz. that His divinity is consubstantial with the Father, He prays that His people may in like manner be one; but one in Christ, not only by the same nature, in which mortal man is made equal to the Angels, but also by the same will, agreeing most entirely in the same mind, and melted into one Spirit by the fire of love. This is the meaning of, That they may be one as We are: viz. that as the Father and the Son are one not only by equality of substance, but also in will, so they, between whom and God the Son is Mediator, may be one not only by the union of nature, but by the union of love.
Catena Aurea John 17
NAVARRE BIBLE COMMENTARY (RSV)
Ad Majorem Dei Gloriam (To the Greater Glory of God)
From: Acts 20:17-27
Speech of farewell to the elders of Ephesus
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[17] And from Miletus he (Paul) sent to Ephesus and called to him the elders of the church. [18] And when they came to him he said to them: "You yourselves know how I lived among you all the time from the first day that I set foot in Asia, [19] serving the Lord with all humility and with tears and with trials which befell me through the plots of the Jews; [20] how I did not shrink from declaring to you anything that was profitable, and teaching you in public and from house to house, [21] testifying both to Jews and to Greeks of repentance to God and of faith in our Lord Jesus Christ. [22] And now, behold, I am going to Jerusalem, bound in the Spirit, not knowing what shall befall me there; [23] except that the Holy Spirit testifies to me in every city that imprisonment and inflictions await me. [24] But I do not account my life of any value nor as precious to myself, if only I may accomplish my course and the ministry which I received from the Lord Jesus, to testify to the gospel of the grace of God. [25] And now, behold I know that all you among whom I have gone about preaching the kingdom will see my face no more. [26] Therefore I testify to you this day that I am innocent of the blood of all of you, [27] for I did not shrink from declaring to you the whole counsel of God."
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Commentary:
18-35. Paul's address to the elders of Ephesus is his third great discourse related in Acts (the others being his address to Jews in Pisidian Antioch--13:16ff--and to pagans at Athens--17:22ff). It is, as it were, an emotional farewell to the churches which he had founded.
The address divides into two parts. The first (vv. 18-27) is a brief resume of Paul's life of dedication to the church of Ephesus, which he founded and directed, with hints of the difficulties which he expects to meet in the immediate future. Two parallel sections (vv. 18-21 and 26-27) frame the central passages of this section (vv. 22-25).
In the second section the Apostle speaks movingly about the mission and role of elders. Two series of recommendations (vv. 28-31 and 33-35) hinge on the central verse (v. 32).
The pathos, vigor and spiritual depth of the discourse clearly show that it is Paul who is speaking. Here we have the Paul of the letters addressing a community which has already been evangelized, and inviting them to get to know their faith better and practise it better.
18-20. Paul is not embarrassed to set himself as an example of how to serve God and the disciples in the cause of the Gospel (cf. 1 Cor 11:1). He has worked diligently, steadily, out of love for Jesus Christ and the brethren, doing his duty, conscious that this kind of patient, persevering work is the way of perfection and holiness that God expects him to follow.
The Apostle has learned to imitate Christ both in his public life and in the long years of his hidden life, ever deepening in his love. In this connection, St Francis de Sales writes: "Those are spiritually greedy who never have enough of exercises of devotion, so keen are they, they say, to attain perfection; as if perfection consisted in the amount of things we do and not in the perfection with which we do them. [...] God has not made perfection to lie in the number of acts we do to please him, but in the way in which we do them: that way is to do the little we have to do according to our calling, that is, to do it in love, through love and for love" ("Sermon on the first Sunday of Lent").
St Catherine of Siena understood our Lord to say to her something along the same lines: "I reward every good which is done, great or small, according to the measure of the love of him who receives the reward" ("Dialogue", chap. 68).
As in his letters, Paul associates the idea of service with humility (cf. 2 Cor 10:1; 1 Thess 2:6), tears (cf. Rom 9:2; Phil 3:18) and fortitude to keep on working despite persecution (cf. 2 Cor 11:24; 1 Thess 2:14-16). The Apostle's true treasure is humility, for it allows him to discover his shortcomings and at the same time teaches him to rely on God's strength. As St Teresa says, "The truly humble person will have a genuine desire to be thought little of, and condemned unjustly, even in serious matters. For, if she desires to imitate the Lord, how can she do so better than in this? And no bodily strength is necessary here, nor the aid of anyone but God " ("Way of Perfection", l5, 2).
21. This very brief summary of Paul's preaching to Jews and pagans mentions repentance and faith as inseparable elements in the new life Jesus confers on Christians. "It is good to know", Origen writes, "that we will be judged at the divine judgment seat not on our faith alone, as if we had not to answer for our conduct; nor on our conduct alone, as if our faith were not to be scrutinized. What justifies is our uprightness on both scores, and if we are short on either we shall deserve punishment" ("Dialogue with Heraclides", 8).
The presence of grace and faith in the soul equips it to fight the Christian fight, which ultimately leads to rooting out sins and defects. "From the very day faith enters your soul," Origen also says, "battle must be joined between virtues and vices. Prior to the onslaught of the Word, vices were at peace within you, but from the moment the Word begins to judge them one by one, a great turmoil arises and a merciless war begins. 'For what partnership have righteousness and iniquity?' (2 Cor 6:14)" ("In Ex Hom.", III, 3).
22. The Apostle is convinced that God is guiding his steps and watching over him like a father; but he is also unsure about what lies ahead: this uncertainty about the future is part of the human condition. "Grace does not work on its own. It respects men in the actions they take, it influences them, it awakens and does not entirely dispel their restlessness" (Chrysostom, "Hom. on Acts", 37).
"The true minister of Christ is conscious of his own weakness and labors in humility. He searches to see what is well-pleasing to God (cf. Eph 5:10) and, bound as it were in the Spirit (cf. Acts 20:22), he is guided in all things by the will of him who wishes all men to be saved He is able to discover and carry out that will in the course of his daily routine" (Vatican II, "Presbyterorum Ordinis", 15).
23. "No man, whether he be a Christian or not, has an easy life. To be sure, at certain times it seems as though everything goes as we planned. But this generally lasts for only a short time. Life is a matter of facing up to difficulties and of experiencing in our hearts both joy and sorrow. It is in this forge that a person can acquire fortitude, patience, magnanimity and composure [...].
"Naturally, the difficulties we meet in our daily lives will not be as great or as numerous as St Paul encountered. We will, however, discover our own meanness and selfishness, the sting of sensuality, the useless, ridiculous smack of pride, and many other failings besides: so very many weaknesses. But are we to give in to discouragement? Not at all. Together with St Paul, let us tell our Lord, 'Forth sake of Christ, I am content with weakness, insults, hardships, persecutions and calamities; for when I am weak, then I am strong' (2 Cor 12:10)" (St J. Escriva, "Friends of God", 17, 212).
24. Paul has come to love Jesus Christ so much that he gives himself no importance: he sees his life as having no meaning other than that of doing what God wants him to do (cf. 2 Cor 4:7; Phil 1:19-26; Col 1:24). He sees holiness as a constant, uninterrupted striving towards his encounter with the Lord; and all the great Fathers of the Church have followed him in this: "On the subject of virtue," St Gregory of Nyssa, for example, writes, "we have learned from the Apostle himself that the only limit to perfection of virtue is that there is no limit. This fine, noble man, this divine Apostle, never ceases, when running on the course of virtue, to 'strain forward to what lies ahead' (Phil 3:13). He realizes it is dangerous to stop. Why? Because all good, by its very nature, is unlimited: its only limit is where it meets its opposite: thus, the limit of life is death, of light darkness, and in general of every good its opposite. Just as the end of life is the beginning of death, so too if one ceases to follow the path of virtue one is beginning to follow the path of vice" ("On the Life of Moses", I, 5).
26. "He considers himself innocent of the blood of the disciples because he has not neglected to point out to them their defects" (St Bede, "Super Act Expositio, ad loc.") Paul not only preached the Gospel to them and educated them in the faith: he also corrected their faults, putting into practice the advice he gave to the Galatians: "if any man trespass, you who are spiritual should restore him in a spirit of gentleness. Look to yourself, lest you too be tempted" (Gal 6:1). "A disciple of Christ will never treat anyone badly. Error he will call error, but the person in error he will correct with kindness. Otherwise he will not be able to help him, to sanctify him" (St J. Escriva, "Friends of God", 9).
From: John 17:1-11aThe Priestly Prayer of Jesus
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[1] When Jesus had spoken these words, He lifted His eyes to Heaven and said, "Father, the hour has come; glorify Thy Son that the Son may glorify Thee, [2] since Thou hast given Him power over all flesh, to give eternal life to all whom Thou hast given Him. [3] And this is eternal life, that they know Thee the only true God, and Jesus Christ whom Thou hast sent. [4] I glorified Thee on earth, having accomplished the work which Thou gavest Me to do; [5] and now, Father, glorify Thou Me in Thy own presence with the glory which I had with Thee before the world was made.
[6] "I have manifested Thy name to the men who Thou gavest Me out of the world; Thine they were, and Thou gavest them to Me, and they have kept Thy word. [7] Now they know that everything Thou hast given Me is from Thee; [8] for I have given them the words which Thou gavest Me, and they have received them and know in truth that I came from Thee; and they have believed that thou didst send Me. [9] I am praying for them; I am not praying for the world but for those whom Thou hast given Me, for they are Thine; [10] all Mine are Thine, and Thine are Mine, and I am glorified in them. [11a] And now I am no more in the world, but they are in the world, and I am coming to Thee."
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Commentary:
1-26. At the end of the discourse of the Last Supper (Chapters 13-16) begins what is called the Priestly Prayer of Jesus, which takes up all of Chapter 17. It is given that name because Jesus addresses His Father in a very moving dialogue in which, as Priest, He offers Him the imminent sacrifice of His passion and death. It shows us the essential elements of His redemptive mission and provides us with teaching and a model for our own prayer. "The Lord, the Only-begotten and co-eternal with the Father, could have prayed in silence if necessary, but He desired to show Himself to the Father in the attitude of a supplicant because He is our Teacher. [...] Accordingly this prayer for His disciples was useful not only to those who heard it, but to all who would read it" (St. Augustine, "In Ioann. Evang.", 104, 2).
The Priestly Prayer consists of three parts: in the first (verses 1-5) Jesus asks for the glorification of His holy human nature and the acceptance, by His Father, of His sacrifice on the cross. In the second part (verses 6-19) He prays for His disciples, whom He is going to send out into the world to proclaim the redemption which He is now about to accomplish. And then (verses 20-26) He prays for unity among all those who will believe in Him over the course of the centuries, until they achieve full union with Him in Heaven.
1-5. The word "glory" here refers to the splendor, power and honor which `belong to God'. The Son is God equal to the Father, and from the time of His Incarnation and birth and especially through His death and resurrection His divinity has been made manifest. "We have beheld His glory, glory as the only Son from the Father" (John 1:14). The glorification of Jesus has three dimensions to it. 1) It promotes the glory of the Father, because Christ, in obedience to God's redemptive decree (cf. Philippians 2:6), makes the Father known and so brings God's saving work to completion. 2) Christ is glorified because His divinity, which He has voluntarily disguised, will eventually be manifested through His human nature which will be seen after the Resurrection invested with the very authority of God Himself over all creation (verses 2, 5). 3) Christ, through His glorification, gives man the opportunity to attain eternal life, to know God the Father and Jesus Christ, His only Son: this in turn redounds to the glorification of the Father and of Jesus Christ while also involving man's participation in divine glory (verse 3).
"The Son glorifies You, making You known to all those You have given Him. Furthermore, if the knowledge of God is life eternal, we the more tend to life, the more we advance in this knowledge. [...] There shall the praise of God be without end, where there shall be full knowledge of God; and because in Heaven this knowledge shall be full, there shall glorifying be of the highest" (St. Augustine, "In Ioann. Evang.", 105, 3).
6-8. Our Lord has prayed for Himself; now He prays for His Apostles, who will continue His redemptive work in the world. In praying for them, Jesus describes some of the prerogatives of those who will form part of the Apostolic College.
First, there is the prerogative of being chosen by God: "Thine they were...". God the Father chose them from all eternity (cf. Ephesians 1:3-4) and in due course Jesus revealed this to them: "The Lord Jesus, having prayed at length to the Father, called to Himself those whom He willed and appointed twelve to be with Him, whom He might send to preach the Kingdom of God (cf. Mark 3:13-19; Matthew 10:1-42). These apostles (cf. Luke 6:13) He constituted in the form of a college or permanent assembly, at the head of which He placed Peter, chosen from among them (cf. John 21:15-17)" (Vatican II, "Lumen Gentium", 19). Also, the Apostles enjoy the privilege of hearing God's teaching direct from Jesus. From this teaching, which they accept with docility, they learn that Jesus came from the Father and that therefore He is God's envoy (verse 8): that is, they are given to know the relationships that exist between the Father and the Son.
The Christian, who also is a disciple of Jesus, gradually acquires knowledge of God and of divine things through living a life of faith and maintaining a personal relationship with Jesus Christ.
"Recalling this human refinement of Christ, who spent His life in the service of others, we are doing much more than describing a pattern of human behavior; we are discovering God. Everything Christ did has a transcendental value. It shows us the nature of God and beckons us to believe in the love of God who created us and wants us to share His intimate life" (St J. Escriva, "Christ Is Passing By", 109).
11-19. Jesus now asks the Father to give His disciple four things--unity, perseverance, joy and holiness. By praying Him to keep them in His name (verse 11) He is asking for their perseverance in the teaching He has given them (cf. verse 6) and in communion with Him. An immediate consequence of this perseverance is unity: "that they may be one, even as We are one"; this unity which He asks for His disciples is a reflection of the unity of the Three Divine Persons.
He also prays that none of them should be lost, that the Father should guard and protect them, just as He Himself protected them while He was with them. Thirdly, as a result of their union with God and perseverance they will share in the joy of Christ (verse 13): in this life, the more we know God and the more closely we are joined to Him, the happier will we be; in eternal life our joy will be complete, because our knowledge and love of God will have reached its climax.
Finally, He prays for those who, though living in the world, are not of the world, that they may be truly holy and carry out the mission He has entrusted to them, just as He did the work His Father gave Him to do.
