The Great Commentary of Cornelius a Lapide: S. John
Tropologically . Holy souls strive after perfect union with Christ, forgetting, as it were, everything beside, to keep Him ever before their eyes, to strive in all things to please Him, continually to hold mental converse with Him. And accordingly they withdraw themselves as far as they can from external objects, and hold colloquy with Christ in their hearts. Bartholomew de Martyribus, Archbishop of Braga, in his “Golden Compendium of Spiritual Doctrine,” cap. xv., which Louis of Grenada published after his death, and professes it he profited greatly, as I also say myself, gives three tokens of such inward union : — “ (1.) The first is, If the intellect no longer gives utterance to any thoughts save such as the light of faith inspires, and the will, trained by long practice, gives forth no acts of love, except towards God, or with reference to Him. (2.) That as soon as it ceases from any outward employment, in which it is engaged, the understanding and the will are readily turned towards God, just as a stone, when an obstacle is removed, speedily settles down on its point of rest. (3.) If, when prayer is over, it entirely forgets all external objects, as though it had never seen or been engaged in them, and is so disposed towards outward things as though it were now for the first time entering into the world, and feared to engage in external matters, as if naturally shrinking from them, unless charity compelled, — such a soul, set free from all outward things, easily withdraws within itself, where only it sees God, and itself in God ; and frequently devotes itself to fervid and unitive acts of love. But this fervent love produces, as holy men say, six effects. (1.) Illumination, that is a relishing and experimental knowledge of God, and of its own nothingness. (2.) Warmth. (3.) Sweetness or delight. (4.) An ardent desire to obtain divine blessings. (5.) Satiety, for the mind is so satiated with that coming of God to it, that it wishes or desires nothing further. (6.) Rapture, or a wondrous lifting up of the soul to God, in which it is impossible to explain how it feels towards Him. And two other effects follow, a sense of security, so that the soul fears not any suffering for God’s sake, and is fully confident that it will never be separated from Him; and perfect rest, when there is nothing which can inspire fear ; and this is called ‘ the peace which passeth all understanding.’ This is the Paradise of God, to which we can ascend, even when living among men in the body.” He then sets forth, from S. Thomas, three means of obtaining this union with God and Christ, viz.,
Boldness, severity, and gentleness of mind. Boldness, to drive away all negligence, and to dispose a man to perform all good works confidently, vigilantly, and methodically. Severity against concupiscence, which brings with it an ardent love of hardness, profiting , and poverty. Gentleness, to expel all rancour, anger, envy, austerity , bitterness, and hardness against one’s neighbour. For the soul must first be purged from the dregs of earthly affections, before it is able to ascend simply and purely to God. For as it is the property of fire to ascend, so do souls, when set free from the burden of evil affections, rise up to God, who is their proper resting-place.
And that the world (the faithful in the world) may know that Thou hast sent Me . But how? (1.) In the Beatific Vision, says S. Augustine (in loc.). But then we are here treating of knowledge in this world by faith. (2.) Others say that we shall know by the glory which Christ says above He had received of the Father, and given to the faithful. Whence S. Ambrose (as referred to ver. 22) explains it thus : “ The faithful will know that Thou hast sent Me into the world in the flesh, by reason of the Sonship, which I have bestowed on them, in adopting them to be the sons of God. And they will from this know also that Thou hast loved them as Thou hast loved Me : them as my adopted sons, Me as Thy Son by nature.” (3.) S. Cyril (xi. 27) and S. Hilary (de Trin . lib. viii.) explain it thus of the Eucharist. They will know thereby two things — first, that I am Thy Son, sent by Thee into the world. For they could not be united to us, unless I had the Godhead in that Flesh, which I gave them in the Eucharist ; and secondly, that Thou lovedst them, as thou lovedst Me, because Thou gavest to them the Godhead which thou didst unite with My flesh, viz. by giving them My flesh in the Eucharist. (4.) Ribera explains it more simply. The world acknowledges it from the holiness and the mutual charity of the Apostles, by which they were “ made perfect in one.” For, as S. Chrysostom rightly says, “The Lord judges that concord is more powerful to persuade than miracles.” And “Thou hast loved them by making them Apostles, as Thou hast loved Me,” begetting Me as Thy Son and in sending Me as Thy ambassador into the world. He thus raises their minds to endure all hardships for Christ’s sake.
Ver. 24. — Father, I will that they also whom Thou hast given Me may be with Me where I am; that they may behold My glory , which Thou hast given Me: because Thou lovedst Me before the foundation of the world. He sets forth, says S. Chrysostom, “ the rewards which await them after death, to show the love of Christ the more towards them, and to make them more resolute,” and as S. Cyril says, “ He wishes to teach that none will see His glory but those for whom He prayed, and who by Him are united to the Father. For He says, “ those whom Thou hast given Me.” And
I earnestly desire that they may behold the glory, not only of my manhood exalted to the right Hand of the Father (as SS. Augustine and Cyril explain), but also of My Godhead. “ For in this right does our blessedness essentially consist. But when He says, ‘Because Thou lovedst Me,’ it means, it is a manifest proof that Thou lovedst Me with an infinite love from all eternity, because in begetting Me, Thou gavest Me Thy glory and Godhead. But He begat Him not from mere love, but from His own natural fecundity as God. The Father therefore first begat the Son. He then loved Him whom He had begotten, for He had begotten One who was in all respects like Himself.” So Jansenius.
Before the foundation of the world. This signifies that the world was not in any single part eternal, but, both in matter and form and all its other qualities, was created by God in the beginning of time, when its foundations were laid.
Ver. 25. — O righteous Father , the world hath not known Thee: but I have known Thee , and these have known that Thou hast sent Me. Why does He call the Father ‘Righteous?’ (1.) S. Augustine (in loc.) says, “ Because He justly deprived the world and the ungodly of the knowledge of Himself. For it is His justice that the truth of God is not revealed to some, by reason of their sins. But it is His mercy that it is manifested to others.” (2.) S. Cyril (xi. 29) thinks He is so called because He condemned the devil, and deprived him of his power, wherewith he held the world captive, and kept him from attaining that immortality for which he was created. The meaning then is : O righteous Father, the world hath not known, this Thy justice, which Thou didst exercise upon the devil, for the world’s sake. For had it known it, all would have flocked to Thee. (3.) Toletus thinks it was, because He preferred heavenly glory for the Apostles who followed Him, which glory He here asked for them, and from which He shut out the unbelieving world. For this conferring of glory is a righteous act. See 2 Tim. iv. 8. (4.) Ribera, more plainly, and more to the point, refers the word to what follows. Having asked for heavenly glory for the Apostles, and having refused to give these gifts to the unbelieving, as the Scribes and Pharisees who would not follow Him, He says, as it were, “It is just that the proud should be cast off, and these blessings be conferred on these Thy little ones.” These proud ones have not recognised nor worshipped Thee. But I have acknowledged and loved Thee. And My disciples, after My pattern, have acknowledged Thee, and believed in Me. I have therefore given them great knowledge of Thee, and will give them greater after I have risen, and sent the Holy Spirit. Just as from the same cause He exulted in the Spirit (Matt. xi. 25).
Ver. 26. — And I have declared unto them Thy Name , and will declare It (after My Resurrection and the sending of the Holy Spirit) : that the love wherewith Thou hast loved Me may be in them , and I in them . That is, that Thou mayest continue towards them the love wherewith Thou lovest Me, and Mine also for My sake. And indeed manifest it in greater measure, and daily benefit them more and more, pouring Thy graces and blessings upon them : so that they may daily make great progress in sanctity and in their Apostolic work. And that in this way I may continually abide in them together with Thee, and may cleave more closely to them through Thy ever-increasing grace and charity within them. For God, when He loves rational creatures, pours into them that most precious and most Divine gift of grace, and charity. And this He does not do to irrational beings, as the sky, the sun, the stars, though He still loves them, by creating, adorning, and governing them by His love. This is the meaning of “ Thy love may be in them,” for, as S. Paul says, “ the love of God is shed abroad in our hearts by the Holy Spirit which is given us ” (Rom. v. 5). Rupertus explains it somewhat otherwise, “ that the Holy Spirit, who is the Love wherewith Thou lovest Me, may ever firmly dwell and abide in them.” But it comes to the same thing. For the Holy Spirit cannot be separated from charity, any more than fire from heat. For to whom charity is given, the Holy Spirit is given also. And as long as charity abides in a man, so long does the Holy Spirit abide, and indeed the whole Trinity. See above, xiv. 23.