2228. Supra Dominus petiit discipulorum conservationem, hic petit eorum sanctificationem et
2228. Above, our Lord prayed for the protection of his disciples; here he prays for their sanctification.
primo petit eorum sanctificationem;
First, he asks for their sanctification;
secundo sanctificationis assignat necessitatem, ibi sicut tu me misisti in mundum;
second, he mentions why they need to be sanctified: as you have sent me into the world;
tertio insinuat huius sanctificationis inchoationem, ibi et ego pro eis sanctifico meipsum.
third, he says this sanctification has already begun: and for them I do sanctify myself.
2229. Dicit ergo: sic petii quod serventur a malo, sed hoc non sufficit nisi perficiantur in bono; Ps. XXXVI, 27: declina a malo, et fac bonum. Et ideo, Pater, sanctifica, idest perfice, eos, et sanctos fac. Et hoc in veritate, idest in me Filio tuo, qui sum veritas, supra XIV, 6, quasi diceret: fac eos participes meae perfectionis et sanctitatis. Et ideo addit sermo tuus, idest Verbum tuum, veritas est, ut sit sensus: sanctifica eos in me veritate, quia ego Verbum tuum sum veritas.
2229. He says: I have prayed that my disciples be kept from evil; but this is not enough unless they are perfected by what is good: depart from evil, and do good (Ps 37:27). Accordingly he prays, Father sanctify them, that is, perfect them and make them holy. And do this in the truth, that is, in me, your Son, who am the truth (John 14:6). It is like saying: make them share in my perfection and holiness. And thus he adds, your word, that is, your Word, is truth. The meaning is then: sanctify them in me, truth, because I, your Word, am the truth.
Vel sanctifica eos, immittendo eis Spiritum Sanctum; et hoc in veritate, idest in cognitione veritatis fidei et tuorum mandatorum; supra VIII, 32: cognoscetis veritatem, et veritas liberabit vos. Nam per fidem et cognitionem veritatis sanctificamur; Rom. III, 22: iustitia enim Dei per fidem Iesu Christi, in omnes et super omnes qui credunt in eum. Et ideo subdit sermo tuus veritas est: quia scilicet veritas sermonum Dei nullam habet falsitatem admixtam; Prov. VIII, 8: recti sunt sermones mei, non est in eis pravum quid neque perversum. Et quia sermo eius docet veritatem increatam.
Or, we could say this: sanctify them, by sending the Holy Spirit. And do this in truth, that is, in the knowledge of the truths of the faith and of your commandments: you will know the truth, and the truth will set you free (John 8:32). For we are sanctified by faith and the knowledge of the truth: the righteousness of God through faith in Jesus Christ for all who believe (Rom 3:22). He adds, your word is truth, because the truth of God’s words is unmixed with falsity: all the words of my mouth are righteous; here is nothing twisted or crooked in them (Prov 8:8). Further, his word teaches the uncreated truth.
Vel aliter. In Veteri Testamento erat modus loquendi, quod omne quod deputatur cultui divino, dicitur sanctificari; Ex. XXVIII, 1: applica ad me Aaron fratrem tuum cum filiis suis de medio filiorum Israel, ut sacerdotio fungantur mihi. Dicit ergo sanctifica, idest deputa quasi per modum sanctificationis, eos in veritate, idest tuae veritati praedicandae: quia sermo tuus, quem debent praedicare, veritas est.
Another interpretation: in the Old Testament everything set aside for divine worship was said to be sanctified: then bring near to you Aaron your brother, and his sons with him, from among the people of Israel to serve me as priests (Exod 28:1). Accordingly he says, sanctify them, that is, set them aside, in truth, that is, to preach your truth, because your word, which they are to preach, is truth.
2230. Et necessitas sanctificationis subditur cum dicit sicut tu me misisti in mundum, ita et ego misi eos in mundum; quasi dicat: ad hoc ego veni ut praedicarem veritatem, infra XVIII, 37: in hoc natus sum . . . ut testimonium perhibeam veritati: ita et ego misi discipulos ad veritatem praedicandam; Mc. ult., 15: euntes in mundum universum, praedicate Evangelium omni creaturae. Necesse ergo habent quod in veritate testificentur; infra XX, 21: sicut misit me Pater, et ego mitto vos.
2230. The need for their sanctification is added when he says, as you have sent me into the world, I also have sent them into the world. He is saying in effect: I have come to preach the truth: for this I was born . . . that I should give testimony to the truth (John 18:37). And so I have sent my disciples to preach the truth: go into all the world and preach the Gospel to the whole creation (Mark 16:15). Accordingly, they have to be sanctified in the truth: as the Father has sent me, I also send you (John 20:21).
2231. Sed debent sanctificari non solum propter officium ad quod deputantur, sed quia iam inchoata est per me; unde dicit et pro eis ego sanctifico meipsum.
2231. They need to be sanctified not only because of the task they have been given, but also because their sanctification has already been begun by me. Thus he says, and for them do I sanctify myself.
Secundum Augustinum enim sciendum est, quod in Christo est duplex natura: sed quantum ad divinam Christus est sanctus per essentiam, quantum vero ad humanam Christus est sanctus per gratiam, quae derivatur a divina natura. Dicit ergo secundum divinitatem sanctifico meipsum, assumendo carnem pro eis: et hoc, ut sanctitas gratiae, quae est a me Deo in me homine, derivetur a me eis; quia de plenitudine eius omnes accepimus; supra I, 16. Ps. CXXXII, 2: sicut unguentum quod est in capite, Christi quod est Deus, quod descendit in barbam Aaron, idest in humanitatem, et ab hac, descendit in oram vestimenti eius, idest in nos.
According to Augustine, we should note that there are two natures in Christ. Christ is holy by essence, considering his divine nature; while he is holy by grace, which is derived from the divine nature, considering his human nature. Referring to his divine nature he says, I sanctify myself, by taking on flesh for them. I do this in order that the sanctity or holiness of grace, which is found in my humanity, but is also from me as God, might flow from me to them, because of his fullness we all have received (John 1:16). It is like the precious oil upon the head, and this head is Christ, who is God, running down upon the beard, upon the beard of Aaron, that is, upon his human nature, and from here, running down on the collar of his robes (Ps 133:2), that is, to us.
Vel aliter, secundum Chrysostomum, rogavit ut sanctificarentur sanctificatione spirituali. In Veteri autem Testamento erant iustificationes carnales; Hebr. IX, 10: iustitiis carnis usque ad tempus correctionis impositis. Sed illae erant figurae spiritualis sanctificationis, quae tamen fiebant per aliquod sacrificium; et ideo ad sanctificationem discipulorum competebat fieri aliquod sacrificium. Et hoc est quod dicit: ut sanctificentur ipsi, ego iam sanctifico me; idest offero me sacrificium; Hebr. c. IX, 14: obtulit semetipsum Deo; ibid. XIII, v. 12: propter quod Iesus, ut sanctificaret per suum sanguinem populum, extra portam passus est. Et hoc in veritate, non in figura, sicut in Veteri Testamento.
Or, according to Chrysostom, he is asking that they be sanctified by a spiritual sanctification. In the Old Testament there were sanctifications of the body: cleansing of the body imposed until the time comes to set things right (Heb 9:10). These were figures of a spiritual sanctification, and these figures involved the offering of some sacrifice. And so it was appropriate that some sacrifice be offered for the sanctification of the disciples. This is what he is saying: I sanctify myself in order that they might be sanctified, that is, I am offering myself as a sacrifice: who offered himself without blemish to God (Heb 9:14); so Jesus also suffered outside the gate in order to sanctify the people through his own blood (Heb 13:12). He did this in truth, not in a figure, as was done in the Old Testament.
Lectio 5
Lecture 5
Oratio pro omnibus fidelibus
Prayer for all the faithful
17:20 Non pro eis autem rogo tantum, sed pro eis qui credituri sunt per verbum eorum in me: [n. 2233]
17:20 Not for them only do I pray, but for those also who through their word will believe in me; [n. 2233]
17:21 ut omnes unum sint, sicut tu, Pater, in me, et ego in te, ut et ipsi in nobis unum sint: ut credat mundus, quia tu me misisti. [n. 2237]
17:21 that they all may be one, as you, Father, in me, and I in you; that they also may be one in us; that the world may believe that you sent me. [n. 2237]
17:22 Et ego claritatem quam dedisti mihi, dedi eis: ut sint unum, sicut et nos unum sumus. [n. 2244]
17:22 And the glory which you gave me, I have given to them; that they may be one, as we also are one: [n. 2244]
17:23 Ego in eis, et tu in me: ut sint consummati in unum: et cognoscat mundus quia tu me misisti et dilexisti eos, sicut et me dilexisti. [n. 2247]
17:23 I in them, and you in me; that they may be made perfect in one: and the world may know that you sent me, and loved them, as you also loved me. [n. 2247]
2232. Postquam Dominus oravit pro suis discipulis, hic rogat communiter pro fidelibus omnibus, et
2232. After our Lord prayed for his disciples, he now prays in general for all the faithful (C. 17, L. 3).
primo proponit orationem;
First, we see his prayer;
secundo subiungit exauditionis rationem, ibi Pater iuste, mundus te non cognovit.
second, he states why he should be heard: just Father, the world has not known you (John 17:25).
In oratione autem duo petit a Patre discipulis suis.
In his prayer he asks the Father two things for those who follow him:
Primo quidem unitatis perfectionem;
first, a perfect unity;
secundo gloriae visionem, ibi Pater quos dedisti mihi, volo ut ubi ego sum et illi sint mecum.
second, the vision of glory: Father, I will where I am they whom you have given me may be with me (John 17:24).
Circa primum duo facit.
He does two things about the first:
Primo petit quasi homo unitatis perfectionem;
he asks, as man, for a perfect unity;
secundo ostendit quod ipse ut Deus fecerit eis potestatem ad hanc unitatem consequendam, ibi et ego claritatem quam dedisti mihi, dedi eis.
second, he shows that as God he gives them the ability to acquire this unity: and the glory which you gave me, I have given to them.
Circa primum duo facit.
He does two things with the first:
Primo proponit pro quibus petit;
he mentions for whom he is asking;
secundo subdit quid petit, ibi ut omnes unum sint etc.
second, what he is asking for: that they all may be one.
2233. Petit autem pro toto coetu fidelium, unde dicit: dixi, quod conserves discipulos a malo, et quod sanctifices eos in veritate; sed non pro eis rogo tantum, sed etiam pro eis qui credituri sunt, idest pro illis quorum fides confirmabitur: et hoc per verbum eorum, idest apostolorum. Et iuste rogat, quia nullus salvatur, nisi per intercessionem Christi. Ne autem solum apostoli salvarentur, sed etiam alii, ideo etiam pro aliis orandum erat; Deut. IV, 37: dilexit patres tuos, et elegit semen eorum post eos; Eccli. c. XLIV, 11: cum semine eorum permanebo, et haereditas sancta nepotes eorum.
2233. He is praying for the entire community of the faithful. He says: I have asked that you protect my disciples from evil, and that you sanctify them in the truth; but not for them only do I pray, but for those also who through their word will believe me, that is, for those whose faith will be strengthened, through their word, the word of the apostles. It is right for him to ask this, because no one is saved except by the intercession of Christ. So that it would not only be the apostles who were saved, but also others, he also had to pray for these others: he loved your fathers and chose their descendants after them (Deut 4:37); their prosperity will remain with their descendants (Sir 44:11).
2234. Sed contra. Videtur quod non oravit pro omnibus fidelibus suis. Nam pro his hic orat qui convertendi erant per verba apostolorum: sed antiqui patres et Ioannes Baptista non fuerunt conversi per verba eorum.
2234. The objection is made that he does not seem to be praying for all his faithful, because he is praying for those who would be converted by the word of the apostles. But the old fathers and John the Baptist were not converted by their word.
Ad quod dicendum, quod ipsi iam pervenerant ad consummationem; et licet non fruerentur Dei visione, cum non esset solutum pretium, tamen cum meritis suis hinc abierant, ita ut statim aperta ianua introducendi essent: et ideo oratione non indigebant.
We should answer that these persons had already arrived at their destination; and although they were not enjoying the vision of God, since the price had not yet been paid, they went from this world with their merits, so that as soon as the gate was opened they would enter. Thus, they did not need such prayer.
2235. Sed adhuc iterum quaeritur de aliquibus, qui non per apostolorum verba crediderunt, sed immediate per Christum, sicut Paulus; Gal. I, 12: non ab hominibus neque per hominem accepi illud neque didici, sed per revelationem Iesu Christi. Et latro in cruce, Lc. XXIII, 43. Non videtur ergo quod pro eis oraverit.
2235. Again, what of others who did not believe through the word of the apostles, but through Christ’s, as Paul did: I did not receive it from man, nor was I taught it, but it came through a revelation of Jesus Christ (Gal 1:12), or like the thief on the cross (Luke 23:43). It does not seem that Christ prayed for them.
Sed ad hoc dicendum, secundum Augustinum, quod per verbum apostolorum dicuntur credere non solum qui ab ipsis audierunt, sed quicumque credunt per verbum quod apostoli praedicaverunt, quod est verbum fidei, Rom. X, 8, quod dicitur verbum apostolorum, quia ipsis principaliter commissum et praedicatum: quod etiam Paulo et latroni in cruce est revelatum divinitus.
The answer, according to Augustine, is that those are said to believe through the word of the apostles who not only listened to the apostles, but those also who believed through the word which the apostles preached, which is the word of faith (c.f. Rom 10:8). The word of faith is called the word of the apostles because they were especially commissioned to preach it. The same word was divinely revealed to Paul and the thief on the cross.
Vel dicendum, quod qui immediate a Christo et per Christum conversi sunt, sicut Paulus, et latro in cruce, et si qui alii, computantur in parte orationis qua Dominus pro discipulis oravit. Unde Dominus dixit (supra hoc cap.): quos dedisti mihi, seu daturus es.
Or, one could say that those who were converted directly by and through Christ, like Paul and the thief on the cross, and others like these, are included in that part of the prayer in which our Lord prayed for his disciples. And so our Lord said: whom you have given me (John 17:6), or will give me.
2236. Sed adhuc quaeritur de nobis, qui non credimus per apostolos.
2236. What about us, who do not believe through the apostles?