ACC ~ John 17 v24a

WE ARE LOVED AS THE SON IS LOVED

CYRIL OF ALEXANDRIA: He shows that to live with him and to be considered worthy to see his glory is something that belongs only to those who have been already united to the Father through him and have obtained his love—a love that he must be conceived to enjoy from the Father. For we are loved by God the Father as children inasmuch as we are like him who is actually the Son of God by nature. For although it is not dealt out to us in equal measure, it still is a complete resemblance of the love the Father has for the Son and, intersecting with it, images forth the glory of the Son. COMMENTARY ON THE GOSPEL OF JOHN 11.12. [1]

[1] LF 48:556-57*.

BEHOLDING AND REFLECTING CHRIST’S GLORY

CHRYSOSTOM: This again is a sign of his being of one mind with the Father and of a higher character than those who lived in former times. For he says “before the foundation of the world.” And yet, there is also a certain humility evident when Jesus says, “You have given me.” Now if this is not the case, I would gladly ask those who do not think so a question: The one that gives is considered superior to the one who receives the gift. Did the Father, then, having first begotten the Son, afterward give him glory, having allowed him to be without glory until then? How can this be reasonable? See that the “he gave” really means “he begot”? But why didn’t he say, “That they may share my glory” instead of “that they may behold my glory”? Here he implies that what they are doing is looking on the Son of God. This certainly is what causes them to be glorified, as Paul says, “with open face mirroring the glory of the Lord.” [1] For as they who look on the sunbeams and enjoy a very clear atmosphere draw their enjoyment from their sight, so then also our sight will cause us greater pleasure. At the same time also he shows that what they should behold was not the body then seen but something awesome. HOMILIES ON THE GOSPEL OF JOHN 82.2-3. [2]

[1] 2 Cor 3:18.

[2] NPNF 1 14:304-5**.

PRESENCE AND VISION

AUGUSTINE: Let us not be making inquiries as to where the Son, the Father’s co-equal, is, since no one has yet found out where he is not. But if anyone would inquire, let him inquire rather how he may be with him—not everywhere, as he is, but wherever he may be. For when he said to the [thief] … “Today you will be with me in paradise,” [1] in respect to his human nature his own soul was on that very day to be in hell, his flesh in the sepulcher. But as respected his Godhead he was certainly also in paradise. And therefore the soul of the thief, absolved from his past crimes and already in the blessed enjoyment of his grace, although his soul could not be everywhere as Christ was, yet could on that very day be also with him in paradise, from which he, who is always everywhere, had not withdrawn. On this account, doubtless, it was not enough for him to say, “I will that they also be where I am,” but he added, “with me.” For to be with him is the chief good. For even the miserable can be where he is, since wherever any are, there is he also. But the blessed are only with him because it is only of him that they can be blessed. Was it not truly said to God, “If I ascend into heaven, you are there. And if I go down into hell, you are present”? [2] Or is not Christ after all that Wisdom of God that “penetrates everywhere because of its purity”? [3] But “the light shines in the darkness, and the darkness does not comprehend it.” [4] Let us take a similar illustration from what is visible, even if it is only remotely similar. The blind person—even when there is light where he is—does not really experience the light but is, in reality, absent from its presence. In the same way, because someone who is an unbeliever and ungodly (or even a believer who is godly) is not yet competent to gaze on the light of wisdom—although there is nowhere he or she could be where Christ is not—yet that person still cannot experience Christ with actual sight. For there is no doubt that a true believer is with Christ by faith, because in reference to this he says, “He that is not with me is against me.” [5] But when he said to God the Father, “I will that they also whom you have given me be with me where I am,” he spoke exclusively of that sight that will see him as he is. [6] TRACTATES ON THE GOSPEL OF JOHN 111.2. [7]

[1] Lk 23:43.

[2] Ps 139:8 (138:8 LXX).

[3] Wis 7:24.

[4] Jn 1:5.

[5] Mt 12:30.

[6] See 1 Jn 3:2.

[7] NPNF 1 7:413-14**; CCL 36:629-30.

FUTURE IMPLICATIONS OF UNITY IN GOD

ORIGEN: The Lord himself, in the Gospel, not only declares that these same results will occur in the future but that they are to be brought about by his own intercession when he himself decides to obtain them from the Father for his disciples, saying, “Father, I will that where I am, they also may be with me. And as you and I are one, may they also be one in us.” In this, the divine likeness itself already appears to advance (if we may so express it) from being merely similar to becoming the same, because, undoubtedly, in the consummation, or the end, God is “all and in all.” [1] …

I am of the opinion that the expression by which God is said to be “all in all” means that he is “all” in each individual person. Now he will be “all” in each individual when all those with any rational understanding—cleansed from the dregs of every sort of vice and with every cloud of wickedness completely swept away—either feel, understand or think in terms wholly divine. He will be “all” in each person when that person’s understanding will no longer behold or retain anything else other than God, but God alone will be the measure and standard of all his or her movements. This is when God will be “all,” for there will no longer be any distinction of good and evil, since evil will no longer exist. For God is, then, all things, and no evil can be present where he is. Nor will there be a desire any longer to eat from the tree of the knowledge of good and evil on the part of one who is always in the possession of good and to whom God is everything. ON FIRST PRINCIPLES 3.6.1, 3. [2]

[1] 1 Cor 15:28.

[2] ANF 4:344-45**; GCS 22(5): 280-81, 283-84.

Jn