ACC ~ John 17 v23

THE SANCTIFICATION OF HUMAN NATURE

CYRIL OF ALEXANDRIA: The Son dwells in us in a corporeal sense as man, commingled and united with us by the mystery of the Eucharist. And also [he dwells with us] in a spiritual sense as God, by the effectual working and grace of his own Spirit, building up our spirit into newness of life and making us partakers of his divine nature. Christ, then, is seen to be the bond of union between us and God the Father. He is seen as human, making us, as it were, his branches, [1] and is seen as God because he is by nature inherent in his own Father. For in no other way could that nature which is subject to corruption be elevated to incorruption, except by the coming down to it of that nature that is high above all corruption and changeability. … We have, therefore, been made perfect in unity with God the Father, through the mediation of Christ. For by receiving in ourselves (both in a corporeal and spiritual sense, as I said just now) him who is the Son by nature and who has essential union with the Father, we have been glorified and become partakers in the nature of the Most High. COMMENTARY ON THE GOSPEL OF JOHN 11.12. [2]

[1] See Jn 15:1.

[2] LF 48:554-55*. See also Hilary On the Trinity 8.13 (NPNF 2 9:141).

CLEANSED, WE BECOME ONE

AUGUSTINE: He did not say, “I and they are one,” [1] although inasmuch as he is the head of the church and the church is his body, [2] he could not only say, “I and they are one but also one person,” [3] because the head and the body are the one Christ. But when he reveals that his own Godhead is consubstantial with the Father (for which reason he also says in another place, “I and the Father are one” [4] ), then it is rather his will that his own in their own kind, that is to say, in the consubstantial equality of the same nature, should be one, but be one in him. For they could not be one in themselves, since they were separated from one another by conflicting inclinations, desires and unclean sins. They are, therefore, purified through the Mediator, in order that they may be one in him. And indeed [they are one] not only through the same nature in which all mortals become equal to the angels, but also [they are one] by the same will working together most harmoniously toward the same blessedness, and [they are] fused together in some way by the fire of charity into one spirit. ON THE TRINITY 4.9.12. [5]

[1] Lat unum.

[2] Eph 1:22-23.

[3] Lat unus.

[4] Lat unum, Jn 10:30.

[5] FC 45:146*; CCL 50:177.

CAN WE BE LOVED BY GOD AS THE SON IS?

AMBROSE: There are some … who in their desire to deny the unity of the divine substance try to make light of the love of the Father and the Son, because it is written, “You have loved them, as you have loved me.” But when they say this, what else do they do but adopt a likeness of comparison between the Son of God and human beings? Can we indeed be loved by God as the Son is, in whom the Father is well-pleased? [1] The Son is well-pleasing in himself; we are well-pleasing through him. For those in whom God sees his own Son after his own likeness, he admits through his Son into the favor of sons [children]. As we go through likeness unto likeness, in the same way, we are called to adoption through the generation of the Son. The eternal love of God’s nature is one thing; that of grace is another. And if they start a debate on the words that are written, “And you have loved them, as you have loved me,” and think a comparison is intended, they must think that the following also was said by way of comparison, “Be merciful, as your Father who is in heaven is merciful.” [2] It is also elsewhere said, “Be perfect, as my Father who is in heaven is perfect.” [3] But if he is perfect in the fullness of his glory, we are but perfect according to the growth of virtue within us. The Son also is loved by the Father according to the fullness of a love that always remains in him, but in us growth in grace merits the love of God. You see, then, how God has given grace to humankind, and do you want to separate the natural and indivisible love of the Father and the Son? And do you still strive to make nothing of words, where you note the mention of a unity of majesty? ON THE CHRISTIAN FAITH 5.7.88-91. [4]

[1] Mt 3:17.

[2] Lk 6:36.

[3] Mt 5:48.

[4] NPNF 2 10:295**; CSEL 78:248-50 (On the Christian Faith 5.7.89-92).