2177. Above, our Lord consoled his disciples by example and encouragement; here he comforts them by his prayer. In this prayer he does three things: 2177. Supra Dominus confortavit discipulos exemplo et exhortatione; in parte ista confortat eos oratione: in qua quidem oratione tria facit. First, he prays for himself; Primo orat pro seipso; second, for the group of the disciples: I have manifested your name to the men whom you have given me out of the world (John 17:6); secundo pro discipulorum collegio, ibi manifestavi nomen tuum hominibus quos dedisti mihi de mundo; third, for all the faithful: and not for them only do I pray, but for those also who through their word will believe in me (John 17:20). tertio pro universo fideli populo, ibi non pro eis rogo tantum, sed pro eis qui credituri sunt. He does three things with the first: Circa primum tria facit. first, he makes his request; Primo proponit petitionem; second, he states the fruit of this request, that your Son may glorify you; secundo petitionis fructum, ibi ut Filius tuus clarificet te etc.; third, he mentions why his request deserves to be heard: I have glorified you on the earth. tertio petitionis exaudiendae meritum, ibi ego clarificavi te etc. In regard to the first point: Circa primum first, we see the order he followed in his prayer; primo ponitur orandi ordo; second, the way he prayed; secundo orandi modus; third, the words he used. tertio orationis verba. 2178. The order he followed was fitting, because he prayed after first encouraging them. So we read, these things Jesus spoke. This gives us the example to help by our prayers those we are teaching by our words, because religious teaching has its greatest effect in the hearts of those who hear it when it is supported by a prayer which asks for divine help: pray for us, that the word of the Lord may speed on and triumph (2 Thess 3:1). Again, our sermon should end with a prayer: the sum of our words is: he is the all (Sir 43:29). 2178. Ordo orandi est congruus, quia post exhortationem; unde dicit haec locutus est Iesus. In quo datur nobis exemplum, ut quos instruimus verbo, iuvemus orationum suffragio, quia sermo divinus maxime habet effectum in cordibus auditorum, cum oratione fulcitur, per quam divinum auxilium imploratur; II Thess. ult., 1: orantes simul etiam pro nobis, ut Deus aperiat nobis ostium sermonis. Unde et finis sermonis nostri debet ad orationem terminari; Eccli. XLIII, 29: consummatio sermonum ipse est. 2179. The way he prayed is that lifting up his eyes to heaven. There is a difference between the prayer of Christ and our own prayer: our prayer arises solely from our needs, while the prayer of Christ is more for our instruction, for there was no need for him to pray for himself, since together with his Father he answers prayers. 2179. Modus dicens, quia sublevatis oculis in caelum. Differentia est enim inter orationem Christi et orationem nostram: nam oratio nostra est solum ad necessitatem, sed oratio Christi est magis ad instructionem. Nulla enim necessitas inerat sibi orandi, qui simul cum Patre exaudit. He instructs us here by his words and actions. He teaches us by his actions in lifting up his eyes, so that we also will lift our eyes to heaven when we pray: to you I lift up my eyes, O you who are enthroned in the heavens! (Ps 123:1) And not just our eyes, but also our actions, by referring them to God: let us lift up our hearts and hands to God in heaven (Lam 3:41). Instruxit autem nos in hoc, et verbo et facto. Facto quidem, sublevando oculos, ut et nos in oratione nostra oculos ad caelum levemus; Ps. CXXII, 1: ad te levavi oculos meos, qui habitas in caelis. Et non tantum oculos nostros, sed etiam operationes nostras in Deum referendo; secundum illud Thren. c. III, 41: levemus corda nostra cum manibus ad dominum in caelos. He teaches us by his words, for he said his prayer publicly; hence he said, so that those whom he taught by teaching he might also teach by praying. We are taught not just by the words of Christ, but also by his actions. Verbo autem, quia manifeste orationem protulit; unde dicit et dixit, ut scilicet quos instruxerat docendo, instrueret orando. Non solum enim verbum Christi, sed et facta eius, nostra instructio est. 2180. His words are effective; thus he says, Father, the hour has come. Their effectiveness is caused by three things. First, by the love of the one praying. For the Son is praying to his Father and petitioning the Father because of his love for him. So he says, Father, to show us that we should pray to God with the affection of his children: and I thought you would call me, my Father, and would not turn from following me (Jer 3:19). 2180. Verba autem eius sunt efficacia; unde dicit Pater, venit hora: quae quidem efficacia causatur ex tribus. Scilicet ex orantis effectu: Filius enim orat Patrem, cuius est Patrem ex amore quaerere, et ex amore rogare; unde dicit Pater, ut per hoc det intelligere, ut filiali affectu oremus Deum; Ier. c. III, 19: Patrem vocabis me, et post me ingredi non cessabis. Second, his prayer is effective because of the need for this prayer; for as he says, the hour has come, for his passion, about which he had said before: my hour has not yet come (John 2:4). The hour, I say, not the season, not the day, because Christ was to be seized right away. Not an hour fixed by fate, but chosen by his own plan and good pleasure. And it is appropriate that right before he prays he mentions his troubles, because God especially hears us when we are troubled: in my troubles I cried to the Lord, and he heard me (Ps 120:1); since we do not know what to do, we can only turn our eyes to you (2 Chr 20:12). Secundo ex orandi necessitate; unde dicit venit hora, passionis, de qua supra II, 4: nondum venit hora mea. Hora inquam, non tempus, non dies, quia statim capiendus erat etc. Nec hora fatalis necessitatis, sed suae ordinationis et beneplaciti. Et convenienter rogaturus interponit tribulationes, quia in eis maxime Deus exaudit; Ps. CXIX, 1: ad Dominum, cum tribularer, clamavi et exaudivit me; II Paral. XX, 12: cum ignoremus quid agere debeamus, hoc solum habemus residui ut oculos nostros dirigamus ad te. Third, his prayer is effective because of its content, glorify your Son. Tertio ex petitionis tenore; unde dicit clarifica Filium tuum. 2181. But the Son of God is Wisdom itself, and this has the greatest glory: wisdom is radiant and unfading (Wis 6:13). How then can he speak of glory being glorified, especially since he is the splendor of the Father? (Heb 1:3). 2181. Sed cum Filius Dei sit ipsa Sapientia, I Cor. I; haec autem maximam claritatem habeat, Sap. VI, 13: clara est, et quae numquam marcescit sapientia: quomodo dicitur claritas clarificari, praesertim cum ipse sit splendor Patris? Hebr. I, 3. We should say that Christ asked to be glorified by the Father in three ways. First, in his passion, and this was done by the many miracles which occurred: for the sun was darkened, and the veil of the temple was rent, and graves were opened. This was referred to before: I have both glorified it, by the miracles occurring before the passion, and will glorify it again (John 12:28), during the passion. With this understanding Christ says, glorify me in my passion by showing that I am your Son. And so the centurion, after seeing the miracles, said: truly, this was the Son of God (Matt 27:54). Sed dicendum, quod Christus tripliciter petebat clarificari a Patre. Scilicet in passione: et hoc per multa miracula quae tunc ostensa sunt, cum sol obscuratus est, scissum est velum templi et monumenta aperta sunt. Et de hoc dicitur supra XII, 28: et clarificavi, scilicet miraculis ante passionem, et iterum clarificabo, in passione. Unde dicit, secundum hoc, clarifica, in passione me ostendendo esse Filium tuum. Unde centurio visis miraculis dixit: vere Filius Dei erat iste. Second, Christ sought to be glorified in his resurrection. His holy soul was always joined to God and possessed glory from the vision of God: we saw his glory, glory as it were of the only begotten of the Father (John 1:14). From the beginning of his conception, his soul was glorified, but in the resurrection he had glory of body also, referred to in Jesus Christ, who will change our lowly body to be like his glorious body (Phil 3:21). Secundo in resurrectione. Anima enim illa sancta semper Deo coniuncta fuit habens gloriam ex Dei visione; supra, I, 14: vidimus gloriam eius, gloriam quasi unigeniti a Patre, plenum gratiae et veritatis. Nam a principio conceptionis quantum ad animam habuit claritatem, sed in resurrectione habuit claritatem corporis, de qua Phil. III, 21: reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae. Third, he sought to be glorified in the knowledge of all people: because of her I will have glory among the multitudes and honor in the presence of the elders (Wis 8:10). Tertio in notitia omnium populorum; Sap. c. VIII, 10: habeo per hanc claritatem ad turbas, et honorem apud seniores. And so he says, glorify your Son, that is, show the entire world that I am your Son, in the strict sense: by birth, not by creation, in opposition to Arius, who said that the Son of God is a creature; in truth, not just in name, against Sabellius, who said that the same person is now called Father and then called Son; by origin, not adoption, in opposition to Nestorius, who said that Christ was an adopted son. Et sic dicit clarifica, idest, manifesta toti mundo me esse Filium tuum, scilicet proprium, et hoc nativitate, non creatione: contra Arium dicentem, Filium Dei esse creaturam, veritate, non nuncupatione: contra Sabellium dicentem, quod idem est qui dicitur Pater, et qui dicitur Filius, origine, non adoptione: contra Nestorium, qui dixit Christum esse Filium adoptivum. 2182. Now we see the fruit of his being glorified: 2182. Hic ponitur fructus clarificationis, et first, the fruit is mentioned; primo proponit fructum; second, it is explained, as you have given him power over all flesh. secundo exponit, ibi sicut dedisti ei potestatem omnis carnis. 2183. The fruit of the Son’s being glorified is that the Father is glorified; thus he says, that your Son may glorify you. 2183. Fructus autem clarificationis Filii est clarificatio Patris, unde dicit ut Filius tuus clarificet te. When Arius observed that our Lord said, glorify your Son, he supposed that the Father is greater than the Son. This is true if we consider the Son in his human nature: the Father is greater than I (John 14:28). Consequently, Christ adds, that your Son may glorify you (in the knowledge of men) to show he is equal to the Father as regards the divine nature. Now glory is renown joined with praise. Formerly, God was renowned among the Jews: in Judah God is known (Ps 76:1); but later, through his Son, he was known throughout the entire world. Holy people also increase God’s renown by their good works: that they may see your good works and give glory to your Father who is in heaven (Matt 5:16). Above Christ said: I do not seek my own glory, but there is one who seeks and judges (John 8:50). Et sciendum, quod audiens Arius Dominum dicentem clarifica Filium tuum, opinatus est Patrem maiorem Filio: quod quidem verum est secundum humanitatem. Supra XIV, 28: Pater maior me est. Et ideo, ut ostendat aequalitatem eius ad Patrem secundum divinitatem, subiungit ut Filius tuus clarificet te, scilicet in notitia hominum. Gloria enim est clara cum laude notitia. Deus autem olim erat clarus apud Iudaeos, quia notus in Iudaea Deus, Ps. LXXV, 2, sed postea per Filium notus est per totum mundum. Sed et sancti viri bonis operibus notitiam Dei clarificant. Matth. V, 16: videant opera vestra bona, et glorificent Patrem vestrum qui in caelis est. Unde supra VIII, 50: ego gloriam meam non quaero: est qui quaerat et iudicet. 2184. Next we come to the fruit of Christ’s request: 2184. Hic ponit petitionis fructum, et first, we see the benefit conferred on us by Christ; primo ponit beneficium a Christo collatum hominibus; second, he shows that this benefit is related to the glory of the Father: now this is eternal life. secundo ostendit hoc beneficium ad gloriam Patris pertinere, ibi haec autem est vita aeterna. 2185. He says, that your Son may glorify you, and this as you have given him power over all flesh. We should know that what acts in virtue of another tends in its effect to reveal that other: for the action of a principle which proceeds from another principle manifests this principle. Now whatever the Son has, he has from the Father; and thus it is necessary that what the Son does manifests the Father. Thus he says to the Father, you have given him power over all human beings. By this power the Son ought to lead them to a knowledge of the Father, which is eternal life. This is the meaning of, that your Son may glorify you. As you have given him power over all flesh, that is, over all human beings: all flesh will see the salvation of God (Luke 3:6). You have given him this, says Hilary, by giving, through an eternal generation, the divine nature to the Son, from which the Son has the power to embrace all things: all things have been delivered to me by my Father (Matt 11:27); for the Father loves the Son and shows him all things that he himself does (John 5:20). Or, in another way, you have given this power to Christ in his human nature because this nature is united with your Son to form one person. And in this way flesh has power over flesh: all authority in heaven and on earth has been given me (Matt 28:18); and to him, that is, the Son of man, was given dominion and glory and kingdom (Dan 7:14). 2185. Dicit ergo ut Filius tuus clarificet te; et hoc sicut dedisti ei potestatem omnis carnis. Sciendum est enim, quod agentis cuiuslibet, quod agit ab alio, intentio est reducere suum effectum in causae manifestationem: nam ex actione principii quod est de principio, manifestatur ipsum principium. Filius autem quidquid habet, a Patre habet, et ideo oportet quod per ea quae facit, Patrem manifestet, et ideo dicit dedisti ei potestatem, super omnes homines. Sed et Filius per hanc potestatem debet eos ad tui cognitionem, quae est vita aeterna, perducere. Et sic est sensus Filius clarificet te, sicut dedisti ei potestatem omnis carnis, idest omnis hominis, Lc. III, 6: videbit omnis caro salutare Dei. Dedisti, inquam, secundum Hilarium, dando per aeternam generationem naturam divinam, per quam habet potestatem omnia continendi; Matth. XI, 27: omnia mihi tradita sunt a Patre meo. Et supra V, 20: Pater diligit Filium, et omnia demonstrat ei quae ipse facit. Vel dedisti ei, scilicet Christo homini, propter consortium personale ad Filium tuum, ut sic caro haberet potestatem super carnem; Matth. ult., 18: data est mihi omnis potestas in caelo et in terra. Dan. c. VII, 14: dedit ei, scilicet Filio hominis, potestatem et honorem et regnum. He says, Father, you have given him power: Father, just as you have power, not to wrest things from your human creatures, but to give yourself to them, so you have given power to Christ in his human nature, power over all flesh, so that he may give eternal life to all whom you have given him, through eternal predestination: my sheep hear my voice, and I know them (John 10:27). Ad hoc, inquit, dedisti, ut scilicet sicut tu habes potestatem ut non ab homine aliquid accipias, sed ut teipsum ei conferas, ita et Christo homini, ut omne quod dedisti ei, per aeternam praedestinationem, det eis, sibi datis, vitam aeternam. Supra X, 27: oves meae vocem meam audiunt, et ego cognosco eas. 2186. But is the eternal life given to men related to the glory of the Father? Indeed it is, for this is eternal life: that they may know you the only true God, and Jesus Christ, whom you have sent; that is, that the Father could be glorified by being known by men. 2186. Sed numquid vita aeterna data hominibus pertinet ad gloriam Patris? Immo, quia haec est vita aeterna, ut cognoscant te solum Deum verum, et quem misisti Iesum Christum; idest, ut clarificetur Pater in notitia hominum. Two things need explanation here. First, why he says, this is eternal life: that they may know. Note that strictly speaking, we call those things living which move themselves to their activities. Those things which are only moved by other things are not living, but dead. And so all those activities to which an active thing moves itself are called living activities, for example, to will, to understand, to sense, to grow and to move about. Sed hic duo sunt exponenda. Primo quidem est hoc quod dicit haec est vita aeterna ut cognoscant. Circa quod sciendum est, quod illa proprie vivere dicimus quae se ipsa movent ad operandum; quaecumque autem non nisi ab aliis moventur, non dicuntur viventia, sed mortua: et ideo omnes operationes ad quas operans movet se, dicuntur opera vitae, sicut velle, intelligere, sentire, augeri et moveri.