 Chapter 7 and 8 of Commentary in the Gospel of John Book XI by Cyril of Alexandria, translated by Reverend Thomas Randall, this LibriVox recording is in the public domain. Chapter 7. That the fact that something is said to have been given to the son from the father does not rob him of God-befitting dignity, but he plainly appears to be consubstantial and of the father even if he is said to receive ought. 6.7.8. I manifested thy name unto the men whom thou hast given me out of the world. Thine they were, and thou hast given them to me, and they have kept thy word. Now they know that all things whatsoever thou hast given me are from thee. For the words which thou hast given me I have given unto them, and they received them and knew of a truth that I came forth from thee, and they believed that thou did send me. 7.8. I have previously stated with reference to the passages I have just examined, not without care, if I may say so, that Christ made his prayer to the Father in the heavens both as man and also as God. For he carefully moderates his language so as to avoid either extreme, neither keeping it all together within the limits of humanity, nor yet allowing it to be wholly affected by his divine glory. And nonetheless here also may we see the same characteristic observed. For as being by nature God and the express image of his unspeakable nature, he says to his Father, I manifested thy name unto the men, using the word name instead of glory, for this is the usual practice and speech amongst us. Moreover, the wise Solomon wrote, a good name is more to be desired than great riches, that is, a good reputation and honor is better than the splendor and eminence which wealth confers. And God himself says, by the mouth of Isaiah, to those who have made themselves eunuchs for the kingdom of heaven's sake, let not the eunuchs say, Behold, I am a dry tree, for thus sayeth the Lord unto the eunuchs that keep my commandments, and choose the things that please me, even unto them will I give in minehouse and within my walls a place and a name better than of sons and daughters, I will give them a everlasting name. And no man ought to imagine, I think, if he be wise, that the honor with which God will requite them will be paid out in bare names and titles to those who, with noble and virtuous aspirations, have wrestled with worldly pleasure and have mortified their members, which are upon the earth, and regarded only those things which are not displeasing to the divine law. Rather, he uses the word name instead of glory, for they who reign with Christ will be enviable and worthy all admiration. The Saviour therefore plainly declares that he has manifested the name of God the Father, that is, he has established his glory throughout the whole world. And how? Clearly by the manifestation of himself through his exceeding great works. For the Father is glorified in the Son, as in an image and type of his own form, for in the lineaments of that which is modeled the beauty of the model is always clearly seen. The only begotten, then, has manifested himself, being in his essence wisdom and life, architect and creator of the universe, superior to death and corruption, holy, blameless, compassionate, sacred, pure. Hereby all men know that he that begat him is even as he is, for he cannot be different in nature from his offspring. He shows himself therefore as in an image and type of his own form in the glory of the Son. Such was indeed the language concerning him among the men of old time, but now has he manifested himself to our very sight, and that which we see with our eyes is more convincing than any words. I think indeed that what we have here stated is not irrelevant. We must now, however, tread another path, that is, enter on another line of speculation. For the Son manifested the Father's name clearly by bringing us to the knowledge and perfect apprehension, not of the fact that he is God alone, for this message was conveyed to us before his coming by the inspired Scripture. But that, besides being God in truth, he is also Father in Nusburya's sense, having in himself and proceeding from himself his own offspring, co-equal and co-eternal with his own nature. For he did not beget in time the Creator of the ages, and God's name of Father is in some sort greater than the name God itself, for the one is symbolical only of his majesty, while the other is explanatory of the essential attribute of his person. For when a man speaks of God, he indicates the sovereign of the universe. But when he utters the name of Father, he touches on the definition of his individuality, for he manifests the fact that he beget. And Christ himself gives to God the name of Father, as in some sense a more appropriate and true appellation, saying on one occasion, not I and God, but I and the Father are one. And on another occasion, with reference to himself, for him the Father, even God, hath sealed. And also when he bade his disciples baptize all nations, he did not bid them do this in the name of God, but he expressly enjoined them to do this into the name of the Father and of the Son and of the Holy Spirit. And the inspired Moses, when he was explaining the origin of the world, did not attribute its creation to a single person, for he wrote, and God said, Let us make man in our image after our likeness. And by the words, let us make, and in our likeness, the Holy Trinity is signified, for the Father created and called into being the universe through the Son in the Spirit. But the men of old found such expressions hard to understand and the language obscure, for the Father was not individually named, nor was the person of the Son expressly introduced. Our Lord Jesus Christ, however, without any concealment and with perfect freedom of speech, called God his Father. And by naming himself Son, and showing that he was himself in very truth the offspring of the sovereign nature of the universe, he manifested the Father's name and brought us to perfect knowledge of him. For the perfect knowledge of God and the Creator of the universe stand not in believing merely that he is God, but in believing also that he is the Father, and the Father also of a Son, not unaccompanied, of course, by the Holy Spirit. For the bear belief that God is God suits us no better than those under the law, for it does not exceed the limit of the knowledge the Jews attained. And just as the law, when it brought in this axiom of instruction, which was insufficient to sustain a life of piety in God's service, perfected nothing. So also the knowledge which it instilled about God was imperfect, only able to restrain men from love of false gods, and persuade them to worship the one true God. For thou shalt have, it says, no other gods beside me, thou shalt worship the Lord thy God, and him only shalt thou serve. But our Lord Jesus Christ sets better things before those who are under the law of Moses, and giving them instruction clearer than the commandment of the law, vouchsafe them better and clearer knowledge than that of old. For he has made it plain to us not merely that the originator and sovereign of the world is God, but also that he is a Father. And facts prove this. For he has set himself before us as his likeness, saying, He that hath seen me hath seen the Father. I and the Father are one. And this, as we suppose, as being God and of God by nature, he saith openly in his divine character to his Father. But he adds at once, speaking more as man, Whom thou hast given me out of the world, thine they were, and thou hast given them to me. We must think that our Lord says this, not as though some separate and particular portion had been allotted and belonged to the dominion of the Father, in which the Son himself had no part, for he is king before the ages began, as the psalmist says, and eternally shares the Father's rule. Moreover, the wise evangelist John, teaching us that all things belong to him and are put under his sway, wrote, He came unto his own, and they that were his own received him not, calling those his own who knew him not, and were rejecting the yoke of this kingdom. He spake this on this occasion from the wish to make clear to his hearers that there were some in this world who did not even so much as receive into their minds the one true God, but served the creature, and devils, and the inventions of devils. Still, though they knew not the creator of the world, and were astray from the truth, they were gods, in so much as he is Lord of all as their creator. For all things belong to God, and there is nothing that exists over which the one God is not ruler, though the creature may not know his maker. For no man can maintain that the fact that some have gone astray from him can avail to deprive the creator of the world of his universal dominion, but he must rather admit that all things are subjected to his rule, through his having made them and brought them into being. Since then this is the truth, even they who were fast bound by the snares of the devil, and entangled in the vanities of the world, belonged in fact to the living God. And how were they given to the Son? For God the Father consented that Emmanuel should reign over them, not as though he then first began his reign, for he was ever Lord and King as being God by nature. But because having become man and ventured his life for the salvation of the world he purchased all men for himself, and through himself brought them to God the Father. He then, that of old Reigneth from the beginning with his Father, was appointed King as a man, to whom, like all else, the scepter comes by gift, according to the limitations of human nature. For not in the same sense as that in which man is a rational being capable of thought and knowledge, these things be included in his natural advantages. Is he also a king? For while the former attributes are comprehended in the definition of his essence, the latter is extraneous and additional, and not among those which attach inseparably to his nature. For kingly power is given and taken away from a man, without affecting in any degree at all the definition of his essence. The dignity of kingship, therefore, is thrust upon a man by God as a gift, and from without. For by me, he says, kings rule and princes reign over the earth. He then, that ruleeth over all with the Father, in so much as he was, and is, and will be, by nature God, receives power over the world, according to the form and limits proper to a man. And therefore he saith, all things whatsoever thou hast given me are from thee. For in a special and peculiar sense all things are God's, and are given to us his creatures. Universal possession and power are most appropriate to God, but to us it is most fitting to receive. He bore witness, however, before his devout believers, to what was fitting to the servant and prompted to obedience. For, he saith, the words which thou hast given me I have given unto them, and they received them, and knew of a truth that I came forth from thee, and they believed that thou did send me. He expressly here calls his own words the sayings of God the Father, because of their identity of substance, and because he is God the Word declaratory of his Father's will. Just as the word which proceeds out of our own mouths, and by its utterance assailing the hearing of one who stands by, interprets the hidden mysteries of the heart. Therefore also the saying of the Prophet declared concerning him, his name is called Messenger of Great Council. For the truly great, wonderful, and mysterious Council of the Father is conveyed to us by the Word that is in him, and of him, through the words he uttered as a man, when he came among us, and also by the knowledge and light of the Spirit after his ascent into heaven. For he revealeth to his saints his mysteries, as Paul bears witness, saying, if ye seek a proof of Christ that speaketh in me. He testified then to those who love him that they received and kept the words given him by the Father, and were besides satisfied that he came and was sent from God. While those who were diseased with the contrary opinion were otherwise minded, for they who neither received his words nor kept their minds open to conviction were not disposed to believe that he came from God and was sent by him. Moreover the Jews said on one occasion, if this man were from God he would not have broken the Sabbath. And on another, we are disciples of Moses, we know that God hath spoken unto Moses, but as for this man we know not whence he is. You see how they denied his mission, so that they even cried in their shamelessness, they knew not whence he was. And that they did not admit his unspeakably high berth from everlasting. I mean his proceeding from God the Father, diseased as they were by the great perversity of their thoughts, and ready to stone him with stones merely because of his incarnation. You may easily satisfy yourself if you will listen to the words of the evangelist. For this caused therefore the Jews sought to kill him, because he not only break the Sabbath, but also called God his own Father, making himself equal with God. And what the impious Jews said unto him is also recorded. For a good work we stone thee not, but for blasphemy, because that thou, being a man, makest thyself God. You will understand then very clearly that those who truly kept his words have believed and confessed that he manifested himself from the Father. For this is, I think, what I came forth means. And that he was sent to us to tell us the commandment of the Lord, as is said in the Psalms. While they who laughed to scorn the word, who was thus divine and from the Father, rejected the faith, and plainly denied that he was God and from the Father, and that he came to us for our salvation, and dwelt among us yet without sin. Justly then, does he commend to God the Father those who are good men and are his own, and have submitted their souls to the hearing of his words, and will ever hold them in remembrance, that what he said may be made clear beginning from the time of his sojourn amongst us. And what are his words? Everyone therefore who shall confess me before men, him will I also confess before my Father which is in heaven, but whosoever shall deny me before men, him will I also deny before my Father which is in heaven. This also God the Father himself long ago declared that he would do, speaking by the mouth of Isaiah. Ye are my witnesses, sayeth the Lord, and the servant whom I have chosen. Our Saviour then speaks at the same time in his character as God, and in his character as man. For he was at once God and man, speaking in either character without reproach, suiting each occasion with appropriate words as it required. Chapter 8. That nothing which is spoken of as belonging to the Father will be excluded from the kingdom of the Son, for both alike rule over all. 9, 10, 11. I pray for them, I pray not for the world, but for those whom thou hast given me, for they are thine, and all things that are mine are thine, and thine are mine, and I am glorified in them, and I am no more in the world, and these are in the world, and I come to thee. He once more mediates as man the reconciler and mediator of God and men, and being our truly great and all-holy high priest, by his own prayers he appeases the anger of his Father, sacrificing himself for us. For he is the sacrifice, and is himself our priest, himself our mediator, himself a blameless victim, the true lamb which takeeth away the sin of the world. The mosaic ceremonial was then, as it were, a type and transparent shattering forth of the mediation of Christ, shown forth in the last times, and the high priest of the law indicated in his own person that priest who is above the law. For the things of the law are shadows of the truth. For the inspired Moses, and with him the eminent Aaron, continually intervened between God and the assembly of the people, at one time deprecating God's anger for the transgressions of the people of Israel, and inviting mercy from above upon them when they were faint. At another, praying and blessing the people, and ordering sacrifices according to the law, and offerings of gifts besides in their appointed order, sometimes for sins, and sometimes thank offerings for the benefits they felt that they had received from God. But Christ who manifested himself in the last times above the types and figures of the law, at once our high priest and mediator, prays for us as man, and at the same time is ever ready to cooperate with God the Father, who distributes good gifts to those who are worthy. Paul showed us this most plainly in the words, Grace to you in peace from God our Father and the Lord Jesus Christ. He then prays for us as man, and also unites in distributing good gifts to us as God, for he, being a wholly high priest, blameless and undefiled, offered himself not for his own weakness, as was the custom of those to whom was allotted the duty of sacrificing according to the law, but rather for the salvation of our souls, and that once for all because of our sin, and is an advocate for us, and he is the perpetuation for our sins, as John saith, and not for ours only, but also for the whole world. But perhaps someone wishing to controvert what we have said will exclaim, is not what the disciple says quite contrary to the Saviour's words, for our Lord Jesus Christ expressly in these words repudiates the necessity of praying to God for the whole world, while the wise John affirmed quite the contrary, for he maintains that the Saviour will be the advocate and perpetuation, not merely for our sins, but also for the sins of the whole world. It is not hard to find the solution to this difficulty, or to say how the disciple may be seen to be in accord with his master's singing. For the blessed John, as he was a Jew and of the Jews, that some might not perhaps think that our Lord was merely an advocate for the Israelites, and not in any sense for the rest of the nation scattered over the whole world, though destined to distinguish themselves by faith on him, and to be shortly called to knowledge of salvation through Christ, is perforce impelled to declare that our Lord will not only be the perpetuation for the race of Israel, but also for the whole world. That is, those of every nation and kindred, who shall be called through faith to righteousness and sanctification. Our Lord Christ distinguishes from his own those who were otherwise minded, and who have chosen to insult him by stubborn disobedience, and referring to those who are prone to listen to his divine commands, and who have already submitted, as it were, the necks of the hearts, and well-nigh bound round them the yoke of submission to God, said that for them only it was most fitting for him to pray. For to those only, whose mediator and high priest he is, he thought it meet to bring the blessings of his mediation. To those I mean who, he says, were given to himself, but were the fathers, as there is no other way of fellowship with God saved by the Son. And he will himself teach you this in the words, no one cometh unto the Father but by me. For observe how the Father, when he gave to his Son those of whom he speaks, won them over to himself. And the apostle, who was so conversant with the sacred writings, knowing this well, says, God was in Christ reconciling the world unto himself. For when Christ acted as mediator, and received those who come to him by faith, and brought them a right through himself to the Father, the world was reconciled to God. Therefore also the prophet Isaiah taught us, in anticipation, to choose peace with God in Christ. Let us have peace with him. Let us who are in the way have peace. For if we banish from our hearts whatsoever estrangedeth us from the love of Christ, I mean the base lasciviousness which hankers after sinful pleasure, and is ever inclined to the delights of the world, and is besides the mother and nurse of all vice, and leads us widely astray. We shall become united in fellowship with Christ, and shall make peace with God, being joined to the Father himself through the Son, in as much as we receive in ourselves the word that was begotten of him, and cry out in the Spirit, Abba Father. Those then who have been given to Christ are the Fathers, but are not therefore removed from Christ. For God the Father reigneth with him, and through him ruleeth over his own. For the holy and consubstantial trinity share the same kingdom, and their universal dominion is one and the same. And whatever is the sons will be subject to the glory of the Son and the Father. And also whatsoever is said to be under the rule of the Father, over that the Son will surely hold sway. And therefore he saith, And all mine are thine, and thine are mine. For as in them perfect identity of nature is visible and evident. The opinion held about their majesty is not various, and does not attribute anything individually to one apart from the other, but considers one and the same glory identical in every respect to attach to both. For he that is by right of his nature the heir of his Father's divine dignities will clearly have all that the Father hath, and will also show that his Father hath all that he himself hath. For either naturally reveals the other in himself. And the Son is seen in the Father, and the Father also in the Son. This kind of instruction the inspired writings gave us in the mystery. When then universal dominion is one of the dignities of the Father, it will belong also to the Son. For he is the express image of his person, and can endure no shadow of unlikeness or variance at all. He declares that he has been glorified in them, showing that his prayer for them is, as it were, a recompense well deserved. What then is his request, and why does he endeavor to obtain God's favor for his followers? I am no more in the world, he says, and these are in the world, and I come to thee. For while he yet lived in converse with his holy apostles in the flesh upon earth, the consolation of his visible presence was ever with them in their daily path, as it were to give instant succor to those in peril, and they were therefore sustained in courage. For the mind of man is reddier to rely upon the things that are seen than things that are unseen, for encouragement or pleasure. When we say this, we are far from asserting that the Lord is powerless to save if he be not visibly present. For anyone who thought this would rightly be convicted to folly. For Jesus Christ is the same yesterday and today, yea and forever. But he knew that his disciples were very faint at heart, left desolate as it were on the earth, with the world raging round them like fierce billows, and ever ready to beleaguers with intolerable terrors and imminent and great dangers those who persist in bearing God's tidings to the uninitiated. Since then, he says, I come to thee, for I shall soon ascend to sit on the throne of God the Father and reign with him, and these will remain the while in the world. I pray for them, for thou gavest them me, and as thine and mine now I rightly care for them, and I am glorified in them. For all things whatsoever thou hast given me are thine, and thine are mine. And the saying is true. For those in the world who have been given to Christ and are on that account the Fathers, have not therefore disavowed the duty of praising him through whom they were united to God the Father, and having been brought to him will remain nonetheless his. For he hath all things in common with the Father, together with his inherent Godhead and power. For there is one God in us who is worshipped in the Holy and Consubstantial Trinity. And we all of us belong to the one true God, being subject as servants to the Holy and Consubstantial Trinity. The Father keep them in thy name which thou hast given me, that they may be one, even as we are. He still preserves the blending of two things into one, the human element I mean which so far as we are concerned imparts humiliation, and the divine element which is pregnant with the most exalted majesty. For his speech is combined of both, and just as we stated in our interpretation of the foregoing passage, the divine element is not perfectly exalted to the height, nor yet is it wholly sundered from the limitations of humanity, holding as it were a middle place by an unspeakable and ineffable fusion of the two, so as not to pass outside the limits of true Godhead, nor yet altogether to leave behind those of humanity. For his ineffable descent from God the Father exalts him, in as much as he is the Word and only Begotten, into a divine nature and the majesty which naturally accompanies it, while his humiliation brings him down in some sort to our level, not as though it availed perforce to overpower the kingship over the universe which he shares with the Father, for the only Begotten could never submit to violence against his will. Rather was his humiliation self-chosen, accepted, and maintained from love towards us. For he humbled himself, that is, of his own will, and not by any compulsion. For he would be proved to have undergone the incarnation against his will if there were any one at all able to prevail over him and to bade him unwillingly take this upon him. He humbled himself therefore willingly for our sakes, for we should never have been called his sons and gods if the only Begotten had not undergone humiliation for us and on our account, to whose likeness we are conformed by participation in the spirit, and so become children of God and gods. Whenever therefore in his sayings he blends together in some way the human with the divine, do not be therefore offended, nor lightly relinquish the admiration you ought to feel at the incomparable art displayed in his sayings, skillfully preserving for us in diverse ways their twofold character. So that we can see at the same time the God and the man speaking truly in his nature, marvelously combining the humiliation of his humanity with the glory of his ineffable divinity, preserving wholly blameless and irreproachable the harmonious fusion of the two. And how is it that, when we say this, we do not affirm that the nature of the word is degraded from its original majesty? To think this would indeed display the greatest ignorance, for that which is divine is altogether and wholly changeless, and endureth no shadow of turning, but rather ever remain nith on one's day. We rather make such a statement because of the manner of his voluntary degradation, because by necessary inference investing him with the form of humiliation causes the only begotten who is co-equal with and in the likeness of the Father, and in him and proceeding from him to be apparently in an inferior position to him. Be not astonished at hearing this if the Son appeared to fall short of the Father's majesty because of his humanity, when for this very reason Paul declared that he was thus inferior even to the angels in the following words. Him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honor, though the holy angels were bidden to worship him. For when, he says, he bringeth in the firstborn into the world, he sayeth, and let all the angels of God worship him, as well as also the holy set of him, who stood around and fulfilled the office of servants when he appeared unto the prophet sitting on a high and lofty throne. Then so far as his being begotten and proceeding from God the Father is concerned, his humanity is not proper to the Son, but it is proper to him insofar as he is incarnate man, and remaineth ever what he was and is, and will be such forevermore, and debaseth himself to what he was not of old for our sakes. He sayeth then, Holy Father, keep them in thy name which thou hast given me, that they may be one even as we are. He desires his disciples to be kept by the power and might of the ineffable divine nature, well and suitably attributing the power of saving whomsoever he will, yea and with ease, to the true and living God, and thereby again he glorifies no other nature than his own, as in the person of the Father, from whom he proceeded as God. For he sayeth, Father, keep them in thy name which thou hast given me, that is, the name of God. He says again that the name of God was not given unto him as though he had not been God by nature, and were now called from without to the dignity of Godhead. For then would he be created, and possess a spurious and elective glory and an adulterate nature, which it were impious for us to imagine. For thereby he would be mocked of his inherent character of sonship. But since, as the inspired writings prophesy, the word became flesh, that is, man, he says that he received divine attributes by gift, for clearly the title and actuality of divine glory could not naturally attach to man. But consider, and attentively reflect, how he showed himself the living and inherent power of God the Father, whereby he doeth all things. For when, addressing his Father, he says, keep them. He did not indeed suffice for them alone, but suitably brought in himself as working for their preservation, and being for that purpose also the power and instrument of his Father. For he says, keep them in thy name which thou hast given me. Note how guarded the saying is. For allotting and attributing is suitable only to the nature of God, providential care over us. He declares at once that to himself has been given the glory of Godhead, because of the form of man-hod, saying that what was his by natural right was given to him. That is, the name which is above every name. Therefore also we say that this name belongs to the Son by nature, as proceeding from the Father. But so far as he is man, those things are his by gift, which he receives as man. Using herein the form of speech applicable to ourselves, for man is not God by nature. But Christ is God by nature. And though he be conceived of as human, because he was amongst us. He wishes indeed the disciples to be kept in unity of mind and purpose, being blended, as it were, with one another in soul and spirit and the bond of brotherly love, and to be linked together in an unbroken chain of affection, so that their unity may be so far perfected as that their elective affinity may resemble the natural unity which exists between the Father and the Son. And remaining undebased and invincible may not be distorted by anything whatever that exists in the world, or by the lust of the flesh, into dissimilarity of purpose. But rather preserving in the unity of true piety and holiness the power of love intact, which also came to pass. For as we read in the Acts of the Apostles, the multitude of them that believed were of one heart and soul, in the unity that is of the Spirit. And this is what Paul himself also meant when he said, One body and one spirit, for we who are many are one body in Christ, for we all partake of the one bread. And we have all received the unction of one spirit, that is, the Spirit of Christ. As then they were to be one body, and to partake of one and the self-same spirit. He desires his disciples to be preserved in a unity of spirit which nothing could disturb, and in unbroken singleness of mind. And if any man suppose that after this manner the disciples are united even as the Father and the Son are one, not merely in substance, but also in purpose. For the Holy Nature of God has one will, and one and the self-same purpose altogether. Let him so think. For he will not stray wide of the mark, since we can see identity of purpose among true Christians, though we have not consubstantiality as the Father and the Word that preceded from him and is in him. 12. While I was with them I kept them in thy name which thou hast given me, and I guarded them and not one of them perished but the Son of Perdition, that the Scripture might be fulfilled, but now I come to thee. Our Saviour's speech soon proceeds to illustrate his meaning more plainly, and while at the first dark hints were given it is now proclaimed and revealed like a storm breaking into sunshine. For the disciples thought that our Saviour's abandonment of them, I mean in the flesh, would inflict on them great loss, for nothing could prevent his being with them as God. But they expected that no one could then save them after Christ's ascension into heaven, but that they would fall a prey to those who wish to injure them, and that there would be nothing to restrain the hand of their powerful adversaries, but rather that anyone so disposed might work as will on them without hindrance and involve them in any peril. But wise as they were, and fathers in the faith, and bearers of light to the world, we need not shrink from saying that they ought not merely to have regarded the incarnate presence of our Saviour Christ, but to have known that even though he were to deprive them of converse with him in the flesh, and they saw him not with the eye of the body, yet that it was their duty at any rate to think of him as present with them forever more in the power of his Godhead. For will God ever lose the attributes of his person? Or what power can resist an omnipotent nature, or is able to preforce to hinder it in the performance of its functions? And it is the power or actuality of God's being to be present everywhere, and unspeakably to fill the heavens and also the earth, and to contain all things, but to be contained of none. For God is not bounded by place, nor separated by distance within any sphere, however great. For such like things cannot avail to affect that nature which has nothing to do with the dimensions of space. Then since Christ was at the same time God and man, the disciples ought to have been aware that, though he were absent in the body, yet he would not wholly forsake them, but would be ever with them by reason of God's unspeakable might. And for this reason also our Saviour himself said in the foregoing passage, Holy Father, keep them in Thy name which Thou hast given me. And here again, while I was with them, I kept them in Thy name which Thou hast given me. Almost pointing out this fact to his disciples, that the ability to save them suited rather the working of his power is God than his presence in the flesh. For this very flesh was not sanctified of itself. But when, by his incarnation, the Word was made one with it, it was in some sort transformed into his inherent power, and is now become the channel of salvation and sanctification to those who partake thereof. We must not then attribute the whole of the divine activities of Christ to the flesh by itself. But we shall be rather right if we ascribe them to the divine power of the Word. For does not keeping the disciples in the name of the Father mean this and nothing else? For they are kept by the glory of God. He removes, then, from his disciples' minds the fear which they felt because they thought themselves forsaken. Often following the same course of thought, he assures them that they will be in perfect safety, not through living with their master in the body, but rather because he is by danger God. Evidently, the universal dominion and might which are his have no end. For he can suffer no change or alteration from that state in which he dwells eternally, but will keep them safe with ease for evermore, and rescue them from every peril that may assail them. Consider also the forethought wrapped up in this saying to our prophet in edification. For when he asks that they, I mean his holy disciples, should be kept by God the Father, he declares that he himself had done this, showing himself like in power and works to his Father, or rather his inherent might. For surely he who is seen to have the same power as God, he who is acknowledged the true God, must be thought to be wholly inherent in him, and to possess equality of power and identity of nature with him. But how can he who kept them as God in the name of God, and as a God crowned them with the glory that proceeded from righteous actions befitting the title, before and to God, or of different nature? Is he not in very deed shown to be that which he is, namely, God? For nothing that exists can do those works which are peculiar to God, without being in its own nature that which we imagine God to be. He still preserves in the passage the twofold conception of his character owing to his incarnation. For he takes away, as it were, from his nature, as a created being, the power of saving and preserving all to whom this is due for their piety towards God, and describes it to the name of the Father, attributing to the divine nature alone the things which are of God. And for this reason, again, though he says that he kept the disciples, he did not give the honour of taking up the work to his humanity, but rather says that it was fulfilled in the name of God, excluding himself any manner from its accomplishment so far as he is flesh and is so conceived of, but not excluding himself from the power of keeping them and of accomplishing the works of a God in so much as he is God, and from God, the all-working power of the Father, a divine force which even when at rest displays by its very attributes the nature from which it ineffably proceeded. And if here too, again, he says that the name of God has been given unto him, although he is, in fact, God by nature, as the only begotten who proceeded from him, he is not thereby in truth degraded, nor would he thereby exclude himself from the honour and glory which is his due, far from it. For to receive is appropriate to his humanity, and can befittingly ascribed thereto, for of itself humanity possesses nothing. He says that he so kept his disciples and had such care for them that none of them was lost save one whom he calls the Son of Perdition, as though he were doomed to destruction of his own choice, or rather his own wickedness and impiety. For it is inconceivable that the traitor-disciple was by a divine and irresistible decree entangled, as it were, in the snare of the fowler, and brought within the devil's noose, for then would he surely have been guiltless when he succumbed to the verdict of heaven. For who shall oppose the decree of God? And now he is condemned and accursed, and it would have been better for him if he had never been born. And why? Only the wretched man met his doom as a consequence of his own volitions, and is not convicted by destiny. He that was so enamored of destruction may well be called a Son of Perdition, in as much as he merited ruin and corruption, and ever awaits the day of perdition, as fraught with anguish and lamentation. And as Christ added to the words he used concerning him, that the scripture might be fulfilled, we have given an explanation which may be useful to readers of this passage. For it was not because of any prophecy in Scripture that the traitor was lost, and became so vile as to barter for a few coins the precious blood of Christ. But rather, as through his own innate wickedness he betrayed his Lord, and was infallibly destined to destruction on that account, the scripture which cannot lie, for we're told that so it would be. For the scripture is the word of God, who knows all things, and carries in his own consciousness the character and life of each one of us, and his conversation from the beginning to the end. Moreover, the psalmist, attributing to him knowledge of all things, of the past as well as of the future, thus addresses him. Thou understandest all my thoughts so far off, Thou compassest my path and my lying down, and art acquainted with all my ways. The divine word then, which had complete foreknowledge, and saw the future as though it were already present, besides all the rest which it told us about Christ, revealed unto us that he that was rang the disciple would also die the death of a traitor. Still the foreknowledge and foretelling of the future indicated not the pleasure and commandment of God, nor yet was the prophecy directed to compel the actual fulfillment of the evil that was foreshadowed, and the conspiracy against the Saviour, but rather to avert it. For when Judas had this knowledge he might, at any rate, if he had so chosen, have shunned and avoided the result, as he was free to determine his inclinations in any direction. But perhaps he will say, How then can Christ be said to have kept his disciples, if merely in pursuance of the inclinations and volitions of their own wills, the rest escaped the devil's net while Judas alone was taken, ill-fated beyond the others? How then can the safekeeping here bespoke enough be said to have been of profit? Nay, my good friend, we answer, Soberness is indeed a good thing, and the keeping guard over our minds profiteth much, together with an earnest endeavour towards the doing of good works, establishing ourselves in virtue, for so shall we work out our own salvation. But this alone will not avail to save the soul of man. For it stands in urgent need of assistance and grace from above, to make what is difficult of achievement easy to it, and to render this deep and thorny path of righteousness smooth, and to prove to you that we are not able to do anything at all of ourselves without the aid of divine grace, hearken to the voice of the psalmist. If the Lord build not the house, their labour is in vain that build it, and if the Lord keep not the city, the watchmen wakeeth but in vain. I say, then, that it is our bounden duty to foster and practice a homebred, self-denial, and a religious frame of mind, but in so doing also to ask help of God, and receiving the aid that comes from above as a panoply proof against every assault, to acquit ourselves like men. And God is once for all vouchsafe to grant our prayer, and it is therefore in our power to subdue the might of our adversaries and conquer the power of the devil, if we do not choose to follow him when he allures us to pleasure or any other kind of sin. Then I say, if we let our wills comply with him, and yielding to our wicked inclinations are entangled in his noose, how can we any more with justice accuse anyone else, or fail to attribute our doom to our own folly? For is this not what Solomon said long ago? The foolishness of man perverted his way, and his heart fretteth against the Lord. And this is unquestionably the case. If however the traitor was unable to enjoy the sucker of the Saviour as much as the other disciples, let any man only prove this and we submit. But if, while he was, in common with the rest, encompassed by the divine grace of his own will he relapsed into the abyss of perdition, how can Christ be said not to have kept him when he vouchsafed him the riches of his mercy, and increased, so far as it was possible in any man's case, his chance of safety? If he had not chosen his doom of his own will? His grace, moreover, was conspicuous in the rest, continually keeping in safety those who made their own free will, as it were, co-operate therewith. For this is the manner in which the salvation of each one of us is achieved. End of chapter 9 part 1 Chapter 9 part 2 of Commentary in the Gospel of John Book 11 by Cyril of Alexandria, translated by Reverend Thomas Randall, this LibriVox recording is in the public domain. 13. And these things I speak in the world, that they may have my joy fulfilled in themselves. Keep in mind once more what we were just now saying, and you will easily understand the drift of the passage, for he on all occasions preserved the juxtaposition of the two aspects of his character. At the same time displaying the divine majesty for which he was preeminent, and not discarding the proper limitations of the human nature which he assumed it is incarnation. For there would be something absurd in this opposition that he wished to disown what he had willingly taken upon himself. For being himself in lack of nothing but the all-perfect son of a perfect father, he emptied himself of his glory, not to do himself any service, but rather to convey to us the blessing which would result from his humiliation. Showing himself then to them as at the same time both God and man, he as it were, induces his disciples to reflect that absent as well as present, he would work the things which made for their salvation in God. And that as he had kept them in his keeping while he was yet with them on the earth in the form of man, so also would he keep them while absent from them as God, through the excellency of his substance. For that which is divine is not bounded by space, and is not far from anything that exists, but fills and pervades the universe, and though present in all things is contained of none. In addressing his own father he says, Holy Father, keep them. He had once refers, by right of its existence, to the universal working of the power of the Father, and at the same time shows that he standeth not apart from his nature, but being in it and proceeding from it is indivisibly united with it, though he be conceived of as independently existing. Keep them, he says, in thy name which thou hast given me. And again, while I was with them I kept them in thy name which thou hast given me. We are bound, therefore, to think that if he had kept them hitherto in the name given him by the Father, that is, in the glory of Godhead, for he gave unto him the name which is above every name. And if he wishes the Father himself also to keep them in the name given unto him, he will not be excluded from acting in the work. For the Father will keep those who are knit to him by faith through the agency of the only begotten, who is his power and might. For he will not exercise his power in any way save through him. Then, if even in the flesh he kept them by the power and glory of his Godhead, how can we think that he would fail to think his disciples were the of the mercy which they need, and how can they ever lose his sure support while the divine power of the only begotten abideth ever more, and the power which is his by nature is forever firmly established. For that which is divine admits of no variance at all, or of any change into any evil agency, but shines forth forever in those attributes which belong to it eternally. I have spoken, then, he says, these things in the world, that my disciples might have my joy fulfilled in them. What kind of joy is meant we will proceed to show, putting away from us fear of dispute because of the obscurity of the expression? The blessed disciples, then, thought indeed that while Christ was present with them in their daily lives, I mean, of course, in the flesh. They could easily rid themselves of every calamity and readily escape danger from the Jews, and that they would remain proof against every assault of their foes. But that when he was separated from them, and had gone up to heaven, they would fall in easy prey to perils of every sort, and would have to bear the attack of the king of terrors himself, as there was no one any more with them who was strong to save, and who could scare away the temptations that assailed them. For this cause, then, our Lord Jesus Christ neither disavowed the man- hod he had once for all taken upon himself, nor yet showed himself deficient in divine power. Taking plainly to this intent, and saying that the name of God had been given to him as man, but that through him and in him the Father showed mercy to those who worshipped him, and had them in safekeeping. What then was the wise object that he here had in view? It was that the blessed disciples might understand and know well, if they only slightly considered this singing, that even when he was in the flesh it was not through the flesh that he was working for their salvation, but in the omnipotent glory and might of his Godhead. My absence in the flesh, then, he says, will do my disciples no harm, while the divine power of the only begotten can easily keep them safe, even though he be not visibly present in the body. We give this explanation not as making of no account the holy body of Christ, God forbid. But because it were more fitting that the accomplishment of his word should be ascribed to the glory of the Godhead. For even the body itself of Christ was sanctified by the power of the Word made one with it, and it is thus endowed with living force and the blessed Eucharist, so that it is able to implant in us its sanctifying grace. For also our Saviour Christ himself, once conversing with the Jews, and speaking many things concerning his own body, calling it the true bread of life, said, The bread which I will give you is my flesh, which I will give for the life of the world. And when they were sore-mazed and perplexed to know how the nature of earthly flesh could be to them the channel of eternal life, he answered and said, It is the spirit that quickeneth, the flesh profiteth nothing, the word that I spaken to you are spirit and our life. For here too, he says, that the flesh can profit nothing, that is, to sanctify and quicken those who receive it, so far that is, as it is mere human flesh. But when it is understood and believed to be the temple of the word, then surely it will be a channel of sanctification and life, but not altogether of itself, but through God, who has been made one with it, who is holy and life. Describing everything then to the power of his Godhead, he says that his disciples will suffer no loss from his departure in the body, with reference at any rate to their seeking to be in his keeping. For the Saviour, though he be vanished into heaven, will yet not be far from those who love him, but will be with them by the power of his Godhead. In order, then, that they may have my joy fulfilled in themselves, he says, I have spoken these things in the world. What then is this joy which is fulfilled and perfect? It is the knowledge and belief that Christ was not a mere man as we are, but that, besides being as we are, yet without sin, he is also the true God. It is clear then and beyond dispute that he will always have the power to save those who worship him at any time he will, even though he be not present in the body. For this knowledge will involve the perfect fulfillment of our own joy, in as much as we have an ally ever near us, who is strong enough to rescue us from every evil. 14.15 I have given them thy word, and the world hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil one. He points out to us the most needful increase of favour from above and from the Father, which, he says, is almost owed by him to those who incur danger for his sake, as a just and well-deserved return. For the world hated on God's account those who worship him, and who are obedient to the laws that he has laid down, and who lightly esteem worldly pleasure, and who also, as is most right, will receive succour and grace from him, and continuance in well-being. For surely they who, after a man or rely upon him, and are of good courage and engage in warfare on his account, will receive a recompense and harmony with the aim they have in view. Therefore the Saviour says, I have given them thy word, and the world hated them, because they are not of the world, even as I am not of the world. For they received with great gladness, he says, thy word given unto them by me, that is, the gospel message, which easily extricates from a worldly life and thoughts of earth those who welcome it. Therefore also are they hated of the world, that is, of those who choose to have at heart the things of this world, and who love this pleasure-loving and most impure life. For the conversation of saints is displeasing to worldlings, never making light as it does of the hardships of this life, and pointing out how abominable is a worldly career, and accusing its vileness, and assailing with bitter rebukes those who think that pleasure consists in succumbing to temptation and in having continual intercourse with the evil of this world, and triumphing over all selfish desire, and condemning ambition, and teaching men to abhor covetousness the mother of all evils, and to cast it far from them, and furthermore bidding those who are ensnared in the net of the devil to escape from old deceits, and to butake themselves to the God of the universe. For this cause, therefore, O Father, he says, are they hated. For they are an ill odor with the world, not because they have been convicted of any crime or impiety, but because I have given unto them thy word, so that they are also out of the world even as I am. For the life and conduct that is in Christ is wholly deceivered from earthly thoughts and worldly conversation. That life, by following after which we shall ourselves also, so far as possible, escape being reckoned among the men of this world. Therefore the inspired Paul enjoins us to follow his steps, and we shall then best follow him when we love only the things that are not of this world, and lifting our minds above fleshly thoughts, gaze only on heavenly things. He ranks himself, too, with his disciples because of his manhud, by imitating which, in the conception of him as man, we attain every kind of virtue, as we just now said. Passing unscathed through all the wickedness of the world, and showing ourselves strangers and aliens to its wickedness. Just so, then, the divine Paul indeed himself exhorts us, and with reference to himself and Christ, through which the world hath been crucified unto me and I unto the world, bids us, speaking in another place, be ye imitators of me, even as I also am of Christ. Paul did not indeed imitate Christ insofar as our Lord is creator of the world, for he did not establish a new firmament, nor did he ever reveal to us new seas or a new earth. How, then, did he imitate him? Only it was by molding in his own character and conduct an admirable pattern of the life of which Christ was himself the exemplar, so far at least as Paul could attain to it. For who can be equal to Christ? Putting himself, then, on a level with us, because of his human nature, or to speak more accurately, as first presenting us with the blessing of taking ourselves out of the world by the life which transcends worldly things, for the life and teaching of the gospel is above the world. He says that he himself is not of the world, and that we are even as he is, since his divine word has taken up its abode in our hearts. Furthermore, he declares that as the world hated him so will it also hate them. The world indeed hated Christ, because it is in conflict with his words, and accepts not his teaching, men's minds being wholly yielded up to base desires. And even as the world hates our Saviour Christ, it hath hated also the disciples who carry through him his message, as Paul also did, who said, We are ambassadors, therefore, on behalf of Christ, as though God were entreating by us. We beseech you on behalf of Christ, be ye reconciled to God. What then is his prayer, after that he has shown that the disciples are hated by those who are fast bound by the evil things of the world? I pray not, he saith, that thou shouldst take them from the world, but that thou shouldst keep them from the evil one. For Christ does not wish them to be quit of human affairs, or to be rid of life in the body, when they have not yet finished the course of their apostleship, or distinguished themselves by the virtuous of a godly life. But he wishes them, after they have lived their lives in the company of men in the world, and have guided the footsteps of those who are his to a state of life well-pleasing to God, then at last, with the glory they have achieved, to be carried into the heavenly city, and to dwell with the company of the holy angels. We find, moreover, one of the saints approaching the God who loves virtue with the cry, Take me not away in the midst of my days. For pious souls cannot, without a pang, put off the garment of the flesh before they have perfected their life and holiness above their fellows. Therefore also the law of Moses, teaching us that sinners are visited as in wrath, and by way of penalty, with premature death, often reiterates the warning to stand aloof from evil, that thou dieest not before thy time. Besides, if the saints chose to keep themselves apart from our daily life, it would infer no small loss to those who are unstable in the faith. Nay, they could in no wise be guided in the way of righteousness, without the aid of those who are able to lead them therein. Paul knew this when he said, To depart and be with Christ is far better for me, yet to abide in the flesh is more needful for your sake. Christ therefore, in his care for the salvation of the uninstructed, says that those who are in the world ought not to be left desolate without the saints, who are men of light and the salt of the earth. But praise rather for the safekeeping of his holy ones, and that they may be ever untouched by the malice of the evil one, shunning the assault of temptations by the power of his omnipotent Father. We must also remark that he calls the Word, which is his, and came forth from him, I mean the Gospel, the Word of God the Father, showing that he is not separate from the Father, but consubstantial with him. For we shall find in the writings of the evangelists that the people of the Jews were amazed at him, because he taught them as one having authority, and not as their scribes. For these latter were seen to apply the teaching of the law in every case in their discourses to them. While our Lord Jesus Christ did not at all follow slavishly the types shadowed forth in those writings, but alumining his own word by divine power exclaimed, It was said to them of old time, Thou shalt not commit adultery, but I say unto you, Thou shalt not covet. Though the law expressly says, with reference to the statutes of God, that none should add thereto or take away therefrom. But Christ took away from, and also added unto them, changing the type into truth. For he cannot be reckoned among those under the law, that is, among creatures. For on whomsoever nature has put the brand of slavery, on him is imposed the necessity of being under the law. Christ then represented his own word as the word of the Father. For he is the word that is in the Father, and proceeded from him, and that enunciates the will of the Godhead. I mean the only true Godhead, which is in the Father, Son, and Holy Spirit. 1617. They are not of the world, even as I am not of the world. Holy Father, keep them in truth. Thy word is truth. By these words he indicates once more, and makes clear to us the reason why he requires to ascend to God the Father, and why so to do becomes him, while he is still our mediator, anti-priest, and advocate, according to the Holy Scripture. And shows us that it is in order that, if at any time we encounter failure or miss the straight path in thought or action, or are assailed by unexpected perils or buffeted by the tempest of the devil's malice, he may approach his Father on our behalf and his appropriate character as mediator, and join with him in granting good gifts to those who are worthy, for it would well become him so to do, as he is God by nature. Those then, he says, who have received thy word, O Father, through me, show forth my likeness in themselves, and are conformed to the pattern of thine own Son, who, like him, pass unscathed through the ocean of the world's wickedness, and have shown themselves foreigners and strangers to the love of pleasure in this life, and every kind of vice. Therefore keep them in thy truth, for exceeding purity is inherent in Christ. For he is truly God, and cannot be subject to sin nor endure it, but is rather the fountain of all goodness and the beauty of holiness. For the divine nature that ruleth over all can do nothing but what is in truth suitable and belongeth there too. And the holy disciples, I mean all who believe on him, cannot otherwise exhibit purity unspotted by the wickedness of this world, then by means of forgiveness and grace from above, which puteth away the defilement of previous offenses and the accusing sins of their past lives. And further conferring on them the glory of a life of sanctification, though their continuance therein be not free from conflict, as Paul wisely teaches us, saying, Wherefore let him that thinketh he standeth take heed lest he fall? For our life is cast upon the deep, and we are tossed by diverse dorms as the devil tempts without ceasing, and continually assails, and strives to defile if he can by the insidious inventions of malice, even those who have been already made pure. For his meat is well chosen, as the Prophet says. Having then borne witness to his disciples that their life was out of the world, and that they were conformed to the likeness of his own essential purity, he proceeds to pray to his father to keep them. It is almost as though he said, O holy father, if they were in the world, that is, if they live the life that has honour in this world. If sowing the seed of earthly and temporary pleasures in their hearts they imprinted on themselves the foul image of the evil one, he would not have attacked them with temptation, nor have armed himself against his own children, for he would have in them the likeness of his own inherent wickedness. But since they, following after me, laugh to scorn the deceitfulness of this world, and are out of the world, and, moreover, in their conduct show most clearly the impress of my incomparable holiness, and on that account have Satan, who is ever murmuring against the saints for their bitter foe, ever lying in wait for them. For of necessity I desire them to be in thy safekeeping. For to be in thy safekeeping is not to be far from thy truth, that is, from me. For I am by nature thy truth, O Father, the essential, true, and living word. We must suppose that this is what he thinks right to say. See how, in all his sayings, so to speak, he insinuates his own person into the action of the Father, whatever that action has referenced to, and puts himself altogether side by side with him, wishing probably to show how true the statement is. All things were made by him, and without him was not anything made. In the previous passage, indeed, he briefly besought his Father to keep the disciples in the name which had been given unto himself. In this, however, he desires his prayer on their behalf to be fulfilled in the truth of the Father. What then does this mean? Or what does the change in the language signify? Is it meant to show that the working of the Father, shown through him in mercy to the saints, is not uniform? For in the first passage, when he says that his disciples ought to be kept in the name of the Father, that is to say, in the glory and power of his Godhead, so that they should be out of the power of the enemy, he declares that aid is vouchsaved to the saints in whatever happens unto them. After the secret fashion, the Christ at the proper season revealed to his disciples when he said, Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat, but I made supplication for thee, that thy faith fail not. For many of God s dealings concerning us are in secret, Christ taking thought for the life of each of us, and covering us as with a shield. But here, when he says, keep them in the truth, he signifies clearly their being led by revelation of the truth to apprehend it. For no man can attain to the knowledge of truth without the light of the spirit, nor can he at all, humanly speaking, work out for himself an accurate comprehension of the Divine doctrines. For the mysteries of holy writ exceed our understanding, and glorious is the blessing of having even a moderate knowledge concerning Christ. The Blessed Peter, moreover, when he confesses that the Lord was in truth the Son of the living God, heard the words, Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. For he reveals to the saints his Son, who is truth, and does not allow Satan to lead the mind of his believers astray to false knowledge. Relying on whom, in their season, Emenios and Alexander have made shipwreck concerning the faith, rejecting the true doctrine of the faith. Of great avail, then, towards a right continuance in the straight path of thought and action, is our safe keeping by the Father in the name of God and in truth, that we may not fail in making our light shine forth in action, nor by turning aside to folly, stray far away from the doctrines of true holiness. And this may easily be our lot, if we are seen to be out of the world while not disavowing our birth in the world. For of the dust of the earth are we all framed, as the scripture saith, but by the quality of our deeds we rid ourselves of life in the world, for while they walk upon earth, those who love conformity with Christ are citizens of heaven. We must also remark that he very appropriately here calls the Father holy, almost as it were, reminding him that, as he is holy, he takes pleasure in those that are holy. And all men are holy, whosoever are seen to be unspotted by the world, and whosoever are by nature in Christ, in the Father's likeness adopted, and chosen to be his disciples by the sanctification according to grace, and the light and goodness of their lives. For a man may thus be conformed to the image of God which transcends the world. CHAPTER X. That Christ is not holy from participation in anything different from himself, and that the sanctification through the Spirit is not alien to his substance. 1819. As thou didst send me into the world, even so sent I them into the world, and for their sakes I sanctify myself, that they themselves also may be sanctified in truth. After giving the Father here especially the name of holy, and praying that the disciples might be kept in the truth, that is, in his spirit. For the Spirit is the truth, as John says, as he is also the spirit of truth, that is, of the only begotten himself. He declares that he sent them into the world after the fashion of his own mission. For Jesus is the apostle anti-priest of our confession, as Paul says, and the appropriate character of his manhood, and by the way of his humiliation. He says, then, that the disciples, after having been once for all thereto prepared, stand holy in need of sanctification by the holy Father, who implanted in them the Holy Spirit through the Son. For in truth the disciples of the Savior would never have become so illustrious as to be the torch-bearers of the whole world, nor would they have withstood the brunt of the temptations of their enemies, nor the terrible assaults of the devil, had they not had their minds fortified by communion with the Spirit, and had they not been continually thereby enabled to accomplish a bidding unheard of before and passing mere human power, and had they not been ever led by the light of the Spirit, without effort, to a perfect knowledge of the inspired writings and the holy doctrines of the Church. Furthermore the Savior, being assembled together with them after his resurrection from the dead, as is recorded, and bidding them preach grace through faith throughout the whole world, charged them not to depart from Jerusalem, but to wait for the promise of the Father, which they had heard of him as well as by the mouth of the holy prophets. For it shall come to pass in those days, saith the Lord, that I will pour out my Spirit upon all flesh. And the Savior himself plainly declared that his holy Spirit would be shed forth upon them, in the words, I have yet many things to say unto you, but ye cannot bear them now, how be it when he, the Spirit of truth, is come, he shall guide you into all truth. And again I will pray the Father, and he shall give you another comforter. For the Spirit belongeth unto God the Father, and nonetheless also unto the Son himself, not as distinct entities, or as though he was inherent or existed in either divisibly. But inasmuch as the Son by nature proceeds from the Father and is in him, being the true offspring of his essence, the Spirit, which is the Father's by nature, is brought down to men. Shed forth indeed from the Father, but through the Son himself conveyed to the creature, not merely ministerially or in the manner of a servant, but as I said just now, proceeding from the substance itself of God the Father, and shed forth on those worthy to receive him through the Word, which is consubstantial with and proceeded from him, and so proceeded as to have a self-dependent being, and ever abideth in him, at the same time in unity, and also as it were with an individual existence. For we maintain that the Son has an independent existence, but still in hears in his Father, and has in himself him that begat him, and that the Spirit of the Father is indeed the Spirit of the Son, and that, when the Father sends or promises to distribute the Spirit to the saints, the Son also vouchsafes the Spirit to them as his own, because of his identity and substance with the Father, and that the Father works in every respect through him, he has himself very clearly pointed out to us in the Words. It is expedient for you that I go away, for if I go not away the Comforter cannot come unto you, but when I depart I will send him unto you. And again I will pray the Father, and he shall give you another Comforter. Plainly here he promises to send us the Comforter. Since then the disciples who respect my sayings have been sent forth on their mission in the world, even as I myself keep them Holy Father in thy truth, that is, in thy Word, in which and through which the Spirit which sanctifies is and proceeds. And what is the Saviour's aim in saying this? He besought the Father for that sanctification which is in and through the Spirit to be given to ourselves. And he desires that which was in us at the first age of the world, and at the beginning of creation by gift of God, to be quickened anew into life. This we say, because the only begotten is our mediator, and fulfills the part of advocate for us before our Father which is in Heaven. But that we may free our explanation from all obscurity, and make the meaning of what is said clear to our hearers, let us say a few words about the creation of the first man. The inspired Moses said concerning him that God took dust from the earth and formed man of it. He then goes on to tell the manner in which, after the body was perfectly joined together, life was given to it. He breathed, he says, into his nostrils the breath of life, signifying that not without sanctification by the Spirit was life given to man, nor yet was it holy devoid or barren of the divine nature. For never could anything which had so base an origin, have been seen to be created in the image of the Most High had it not taken and received through the Spirit molding it, so to speak, a fair mask, by the will of God. For as his Spirit is a perfect likeness of the substance of the only begotten, according to the saying of Paul, for whom he foreknew he also foreordained to be conformed to the image of his Son. He make it those in whom he abides to be conformed to the image of the Father, that is, the Son. And thus all thoughts are uplifted through the Son to the Father, from whom he proceeds by the Spirit. He desires, therefore, the nature of man to be renewed, and molded anew, as it were, into its original likeness by communion with the Spirit. In order that, putting on that pristine grace and being shaped anew into conformity with him, we may be found able to prevail over the sin that reigns in this world, and make simply cling to the love of God, striving with all our might after whatsoever things be God, and lifting our minds above fleshly lust, may keep the beauty of his image implanted in ourselves unspoiled, for this is spiritual life, and this is the meaning of worship in the Spirit. And if we may sum up in brief the whole matter, Christ called down upon us the ancient gift of humanity, that is, sanctification through the Spirit and communion with the Divine Nature, his disciples being the first to receive it. For the saying is true, that the husbandmen that laboreth must be the first to partake of the fruits, but that he might, herein, also indeed have the preeminence. For it was meat that he, being as it were, one of many brethren, and still man, even as we are men, should, through being in our likeness, be seen to be, and in fact be, the beginning, and the gate, and the way, of every good thing for us. He is impelled to add what follows, namely the words, for their sakes I sanctify myself. And indeed the saying is hard to explain and difficult to understand. Still the word which maketh all things clear, and discovereth deep things out of darkness, will reveal to us even this mystery. That which is brought by any one to God by way of an offering or gift, as sacred to him, is said to be sanctified according to the custom of the law. As, for example, every firstborn child that opens to the womb among the children of Israel. For sanctify unto me all the firstborn, whatsoever openeth the womb, God said to the good Moses. That is, offer, and dedicate, and set down as holy. We do not indeed assert, nor would we listen to any one's suggestion, that God bade Moses impose on any the sanctification of the Spirit, for the stature of created beings attains not unto ability to perform any such act, but it is adapted and can be ascribed to God only. Moreover, when he wished to appoint to office the elders together with him, he did not bid Moses himself impose sanctification upon those who were selected. But instead plainly said that he would take of the Spirit that was upon him, and would put it upon each of those who were called. For the power of sanctifying by communion with the Spirit belongs only to the nature of the ruler of the universe. And what the meaning of sanctification is, I mean so far as the customs of the law are concerned, the saying of Solomon will make quite clear to us. It is a snare to a man hastily to sanctify anything that is his, for after he has made his vow, repentance cometh. Since then, this is what sanctification is, so far as the custom of offering and setting apart is concerned, we say that the Son sanctified himself for us in this sense. For he brought himself as a victim and wholly sacrificed to God the Father, reconciling the world unto himself, and bringing into kinship with him that which had fallen away therefrom, that is, the race of man. For he is our peace, according to the Scripture. And indeed our reconciliation to God could no otherwise have been accomplished through Christ that saveth us, then by communion in the Spirit and sanctification. For that which knits us together, and as it were, unites us with God, is the Holy Spirit, which if we receive we are proved sharers and partakers in the Divine Nature, and we admit the Father himself into our hearts, through the Son and in the Son. Further the wise John writes for us concerning him, hereby know that we abide in him and he in us, because he has given us of his Spirit. And what does Paul also say? And because ye are Sons, God sent forth the Spirit of his Son into your hearts, crying, Abba, Father, as if we had chance to remain without partaking of the Spirit we could never at all have known that God was in us. And if we had not been enriched with the Spirit that puts us into the rank of Sons, we should never have been at all the Sons of God. How then should we have had added to us, or how should we have been shown to be partakers in Divine Nature if God had not been in us, nor we have been joined to him through having been called to communion with the Spirit? But now are we both partakers and sharers in the substance that transcends the universe, and are become temples of God. For the only begotten sanctified himself for our sins, that is, offered himself up, and brought himself as a holy sacrifice for a sweet smelling savor to God the Father, that while he as God came between and hedged off and built a wall of partition between human nature and sin, nothing might hinder our being able to have access to God, and have close fellowship with him, through communion, that is, with the Holy Spirit, molding us anew to righteousness and sanctification and the original likeness of man. For if sin sunders and deceivers man from God, surely righteousness will be a bond of union, and will somehow set us by the side of God himself with nothing to part us. We have been justified through faith in Christ, who was delivered up for our trespasses, according to the scripture, and was raised for our justification. For in him, as in the first fruits of the race, the nature of man was wholly reformed into newness of life, and ascending, as it were, to its own first beginning, was molded anew into sanctification. Sanctify them, he says, O Father, in thy truth, that is, in me, for thy word is truth. That is, I once more. For I sanctified myself for them, that is, brought myself as an offering, one dying for many, that I might reform them into newness of life, and that they might be sanctified in truth, that is, in me. Now that the foregoing speech has been explained and understood in the sense we have just given out, we shall not be slacked to enter on another investigation. For to be very zealous in searching out the meaning of difficult passages in scripture must, I think, reflect much honor both on those who have this desire and also on those who listen to them attentively. Our Lord Jesus Christ then said that he sanctified himself for our sakes, that we also may be sanctified in truth. In what sense he is sanctified, being himself by nature wholly, in order that we may be sanctified also, let us then, adhering to the doctrines of the Church, and not starting aside from the right rule of faith so far as we can, carefully consider. We say then that the only begotten being by nature God, and in the form of God the Father, and in equality with him, emptied himself, according to the scripture, and became man born of a woman, receiving all the properties of man's nature, sin only accepted, and in an unspeakable way uniting himself to our nature by his own free will, in order that he might in himself first, and through himself, regenerate it into that glory which it had at the beginning, and that he, having proved himself the second Adam, that is a heavenly man, and being found first of all, and the first fruits of those who are built up into newness of life, in incorruption that is, and in righteousness, and the sanctification which is through the spirit, he might henceforth through himself send good gifts to the whole race. For this cause, though he is life by nature, he became as one dead, and having destroyed the power of death in us, he might mold us anew into his own life, and being himself the righteousness of God the Father, he became sin for us. For according to the saying of the prophet, he himself bereth our sins, and he was counted together with us among transgressors, that he might justify us through himself, rending the bond that was against us, and nailing it to his cross, according to the scripture. Being also himself by nature holy as God, and granting to the whole creation participation in the Holy Spirit, to their continuance and establishing and sanctification, he is sanctified on our account in the Holy Spirit. No one else sanctifying him, but rather he himself working for himself to the sanctification of his own flesh. For he receiveth his own spirit, and partakes of it in so far as he was man, yea, and giveth it unto himself as God, and he did this for our sakes, not for his own, that originating in him first the grace of sanctification might henceforth reach even unto all mankind. Just as by Adam's transgression and his obedience, as in the founder of the race, human nature was doomed to die by the fault of one man, the first of men hearing the sentence, dust thou art, and unto dust shall thou return. In the same way I think, through the obedience and righteousness of Christ, in so far as he became under the law, though as God he was himself the law giver, the Eucharist and the quickening power of the Spirit might be extended unto men universally. For the Spirit reforms into incorruption that which was by sin corrupted, and fashions into newness of life that which was obsolete through apathy and verging to decay. But perhaps ye will ask, how, then, was he that is holy by nature sanctified, and that through participation? And in what sense does he who granted his own Spirit to all who are worthy to receive it, both those I mean in heaven and those on earth, do himself this service? Such things are indeed hard to fathom or comprehend, and difficult to explain, when you consider the word that proceeded from God is still devoid of, or is only partially endued with, the humanity so sanctified. But when you think with wonder on his incomprehensible incarnation and union with the flesh, and have present before your minds the true God now become man, even as we are men, you will no longer be surprised. But putting off all perplexity of mind, and having before your thought the Son, who is at the same time God and man, you will not think that the proper attributes of humanity ought to be cast aside, even though they be merged in the person of one who is the Son by nature, I mean Christ. For do we not think, for example, that death is foreign to the nature of the all-quickening word? Still ye will say, he endure death in the flesh. For the body is mortal, and therefore is said to die, for his own body died. You are quite right in your idea, and say well, for of a truth in his scheme for our redemption he did give up his body to die, and again infused his own life into it, and did not, that is, rescue himself from the bonds of death by the power he actually has as God. For he came among us and became man not for his own sake, but rather he prepared the way, through himself and in himself, for human nature to escape from death and to return to its original incorruption. Let us then, by an analogous train of reasoning, find out the manner of his sanctification. Can we then at all maintain that the body, which is of the earth, is holy by the law of its own nature, even if it received not sanctification from God, who is by nature holy? How could this be? For what difference could there then be any longer between earth-born flesh and that substance which is holy and pure? And if it be true to say that all rational creatures, and in general everything that has been called into being and ranks among created things, do not enjoy sanctification as the fruit of their own nature, but as it were, borrow grace from that which is by nature holy? Would it not be the height of absurdity to think that the flesh had no need of God, who is able to sanctify all things? Since then the flesh is not of itself holy, it was therefore sanctified, even in the case of Christ. The word that dwelt therein sanctifying his own temple through the Holy Spirit, and changing it into a living instrument of his own nature. For the body of Christ is for this cause holy and pure, as being in accordance with what I said just now, in a corporeal sense, as Paul says, the temple of the Word united with it. Therefore the Holy Spirit, in the form of a dove, descends upon him from heaven, and the wise John bore testimony to this, that we might also know that on Christ first, as on the first fruits of the renewed nature of man, the Spirit came down, insofar as he was man, and so capable of sanctification. We do not indeed affirm that Christ then became holy as to his flesh when the Baptist saw the Spirit descending upon him, for he was holy when he was still unborn and in the womb. Yea, and it was said unto the Blessed Virgin, The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee. Rather was the sight given as a sign to the Baptist. We are of opinion, nevertheless, that Christ's flesh was sanctified by the Spirit, the Word which is by nature holy, and proceeded from the Father, anointing his own temple, that is, in him, like all else that is created. And the psalmist, knowing this, exclaimed, while he gazed upon the human person of the only begotten, Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. For when the Son anointed the temple of his body, the Father resaid so to do. For he only works through the Son. For whatsoever the Son doeth is referred to the Father from whom he springs, as the Father is, as it were, the root and source of his offspring. And no marvel if he declares that even he himself is sanctified, though by nature he is holy, when the Scripture calls God his Father, though he is himself by nature God. And I think one may well and justly attribute such expressions without fear of error to the requirements of human reason and to analogy with human relationships. Just as then he died in the flesh for our sakes as man, though being by nature God, and just as, ranking himself among creatures and under subjection on account of his manhood, he calls God his Father, though he was Lord of all. So he affirms that he sanctifies himself for our sakes, that when the influence thereof reaches even to us as through the first fruits of regenerate human nature in him, we also may be sanctified in truth that is in the Holy Spirit. For the Spirit is the truth, as John says. For the Spirit is not separate from the Son, in substance at any rate, in as much as he exists in him and proceeds through him. He says that he was sent into the world, though he was in it before his incarnation. For he was in the world, though the world knew him not, according to the Scripture, signifying that the manner in which his mission was given him was by the unction of the Holy Spirit, insofar as he was man, and was the angel of great counsel, after the analogy of the prophetic office. And when he says that his disciples have been prepared, as he was himself, and sent from him to announce to the world the message of the Gospel from heaven, he declares that they stand in great need of being sanctified in truth, that they may be enabled well and strenuously to run the course of their apostleship to the end. End of Chapter 10