ACC ~ John 13 v31b

HUMAN NATURE ALSO ENDOWED WITH ETERNITY

AUGUSTINE: But the glorifying of the Son of man is the glorifying of God in him, because he then adds, “And God is glorified in him,” which he proceeds to explain. If God is glorified in him—for he came not to do his own will but the will of him that sent him—God shall also glorify him in himself so that the human nature that was assumed by the eternal Word shall also be endowed with eternity. TRACTATES ON THE GOSPEL OF JOHN 63.3. [1]

[1] NPNF 1 7:315**; CCL 36:487.

THE SON’S GLORIFICATION IS THE FATHER’S GLORIFICATION

TERTULLIAN: It was the Son of God who was in the Son of man that was betrayed, as the Scripture says afterward, “Now the Son of man has been glorified, and God has been glorified in him.” Who is here meant by God? Certainly not the Father, [1] but the Word of the Father who was in the Son of man—that is, in the flesh in which Jesus had been already glorified by the divine power and word. “And God,” he says, “will also glorify him in himself.” In other words, the Father shall glorify the Son because [the Father] has [the Son] within himself. And even though the Son is prostrated to the earth and put to death, [the Father] would soon glorify [the Son] by his resurrection and make him conqueror over death. AGAINST PRAXEAS 23.11-12. [2]

[1] As if separable from the Son.

[2] ANF 3:619-20; CCL 2:1193.

THE GLORIFICATION OF CHRIST’S HUMANITY IN THE FUTURE

HILARY OF POITIERS: In the words “Now is the Son of man honored, and God is honored in him,” we have first the glory of the Son of man, then the glory of God in the Son of man. So there is first signified the glory of the body, which it borrows from its association with the divine nature. And then follows the promotion to a fuller glory derived from an addition to the glory of the body. … Already before this [the Son] was reigning in the glory that springs from the divine glory. From this time forward, however, [the Son] is himself to pass into the divine glory … leaving behind the dispensation by which he is man so that his whole being may be eternally transformed into divinity. The time when this will happen is not hidden from us either. … At the moment when Judas arose to betray him, he signified as present the glory that he would obtain after his passion through the resurrection, but he assigned to the future the glory with which God would glorify him with himself. The glory of God is seen in him in the power of the resurrection. But he himself, after his state of humiliation, [1] will be taken eternally into the glory of God, that is, into God, the all in all. ON THE TRINITY 11.42. [2]

[1] Lit. “out of the dispensation of subjection.”

[2] NPNF 2 9:215*; CCL 62A:569-70.