must surely have been on earth) is once more recognised by the Son as in heaven, when, "lifting up His eyes thereto,"
"He whom the Father sanctified and sent unto the world, to Him do you say, Thou blasphemest, because I said, I am the Son of God? "and
Thence come to us the brilliant splendours of the treasures of divine knowledge. "For this is life eternal, that we may know the true God, and Jesus Christ whom He hath sent."
The Evangelists, too, when they declared that the one Father was "the only true God,"
Now to whom is it not clear, that if the Lord had known many fathers and gods, He would not have taught His disciples to know [only] one God,
But He, the same, sets forth, that it is the knowledge of the two which saves, when He says, "And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom thou hast sent."
Thus, when He taught what is life eternal, He embraced the sacrament of life in a large and divine brevity, saying, "And this is life eternal, that they might know Thee, the only and true God, and Jesus Christ, whom Thou hast sent."
Know God even late; for Christ at His coming admonishes and teaches this, saying, "This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent."
John 17:3 - NIV, NAB - in Cyprian Treatise XI Exhortation to Martyrdom Addressed to Fortunatus
And once more: "And this is life eternal, that they may know Thee, the only and true God, and Jesus Christ, whom Thou hast sent."
John 17:3 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
And now, do Thou glorify me with Thyself, with the glory which I had with Thee before the world was made."
If Christ was only man, wherefore did He lay down for us such a rule of believing as that in which He said, "And this is life eternal, that they should know Thee, the only and true God, and Jesus Christ, whom Thou hast sent? "
jaws of death; that they can, nevertheless, have their lives prolonged by the favour and kindness of the Supreme Ruler if only they try and study to know Him,-for the knowledge of Him is a kind of vital leaven
And since these things are so, as we have shown, it is plain that no other hope of life is set before man, except that, laying aside vanities and wretched error, he should know God,
these except God, who has proposed to us virtue itself? Therefore the sum and substance of everything is contained in the acknowledging and worship of God; all the hope and safety of man centres in this; this is the first step of wisdom, to know who is our true Father, and to worship Him alone with the piety which is due to Him, to obey Him, to yield ourselves to His service with the utmost devotedness: let our entire acting, and care, and attention, be laid out in gaining His favour.
But the second step is to perceive with the mind that there is but one Supreme God, whose power and providence made the world from the beginning, and afterwards continues to govern it. The third step is to know His Servant and Messenger,
and by it have "known the one and only true God and Father,"
the same says in the Gospel, "That they might know Thee, the only true God."
To such persons we have to say that God on the one hand is Very God (Autotheos, God of Himself); and so the Saviour says in His prayer to the Father,
And He says of Himself to the Father, "I have," says He, "glorified Thee upon the earth ; I have finished the work which, Thou gavest Me; I have manifested Thy name to men."
And, "Glorify Me with Thy glory which I had before the world was? "
For not alone antecedently to Adam, but also before all creation, the Word glorified His Father, remaining in Him; and was Himself glorified by the Father, as He did Himself declare, "Father, glorify Thou Me with the glory which I had with Thee before the world was."
the lowly estate of humanity, He said, "Father, glorify me with the glory which I had,"
Repeating this same thing, He says: "Father, glorify me with that glory wherewith I was with Thee before the world was."
If Christ was only man, how does He say, "And now glorify me with the glory which I had with Thee before the world was? "
Or when by Christ Himself it is expressed: "Father, glorify me with that glory with which I was with Thee before the world was made?
But when it is said by the Saviour in the prayer to the Father, "And, now, glorify me, O Father, with Thine own self, with the glory which I had with Thee before the worldwas,"
and even to the Father He declares, "I have manifested Thy name unto these men; "
and more openly, "I have manifested Thy name to men."
No one, however, was sufficient to know these until the Son being made flesh manifested them, saying: "Father, I have manifested Thy name to men; glorify Thou me also, that they may know me as Thy Son."
as Himself somewhere says, when He was giving thanks for the salvation of those that had believed, "I have manifested Thy name to men, I have finished the work Thou gavest me; "
"He manifested His name to those that knew it not; "
For in this way will that saying be true which He utters to the Father, "All Mine are Thine, and Thine are Mine, and I am glorified in them."
The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world.
For, says He, "Grant unto them, Holy Father, that as I and Thou are one, they also may be one in us."
He commended His disciples to the safe-keeping of the Father.
and said concerning us to His Father, "Holy Father, although the world has not known Thee, yet have I known Thee; and these have known Thee."
you must understand by the "world," that which is inhabited by us on the earth; for it was from this world that the Father gave men to the Son, in regard to whom alone the Saviour beseeches His Father, and not for the whole world of men. Moreover, also, when the Saviour says, "And I come to thee and am no longer in the world,"
He speaks of the terrestrial world; for it is not to be supposed that He spoke things contradictory when He said, "And I come to thee, and I am no longer in the world," and "I am in the world." But also in this, "And these things I speak in the world,"
and he was called the "son of perdition"
nor a sad by a joyful,
And this is clearly indicated also by the words, "And the world hated them, because they are not of the world."
Our Lord and Saviour also points out a certain other world besides this visible one, which it would indeed be difficult to describe and make known. He says, "I am not of this world."
But if any one seems to be called a disciple, but yet is of the world, because of his loving the world, and the things therein,-I mean, the life in the place round about the earth, and the property in it, or the possessions, or any form of wealth whatsoever,-so that the saying, "they are not of the world,"
These, then, who are disgusting even to the heathen poets for their fashions, how shall they not be rejected by the truth?
for there is no other God like Thee; for on Thee is our reliance. "Sanctify them by Thy truth: for Thy word is truth."
t this order of the human race has been appointed in order that in the future world, or in ages to come, when there shall be the new heavens and new earth, spoken of by Isaiah, it may be restored to that unity promised by the Lord Jesus in His prayer to God the Father on behalf of His disciples: "I do not pray for these alone, but for all who shall believe on Me through their word: that they all. may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us; "
And subsequently He beseeches the Father for all, saying, "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us."
And the glory which Thou hast given Me I have given them; that they may be one, as We are one: I in them, and Thou in Me, that they may be made perfect in one."
because undoubtedly in the consummation or end God is "all and in all." And with reference to this, it is made a question by some
But such shall undergo the judgment of God according to their desert, as depart from His words who prays to the Father for unity, and says, "Father, grant that, as Thou and I are one, so they also may be one in us."
Those who incline to this argument may appeal to those texts of Scripture which say the most exalted things about men, and to the fact that the Gospel is addressed directly to men; not so much is said about the creation, or, as we understand it, about the world. We read,
because of the teaching of Jesus; not the world of heaven and earth and them that are therein, all compacted together but the men on the earth along with us. And the saying, "They are not of the world,"
And so also the disciples of Jesus are not of this world, as He was not of the world. And further also the saying, "That the world may believe that Thou hast sent Me,"
and again, when He says: "That they may be one, even as We are one; I in them, and Thou in Me, that they may be made perfect in one."
and the words used in prayer by the Son of God, "As Thou and I are one,
wasted by disease. For thou hast become God:
and again, "And hast loved them as Thou hast loved Me? "
indicating that they did not glorify Him when they followed Him; but that, in following the Son of God, they were glorified by Him. And again, "I will, that where I am, there they also may be, that they may behold My glory; "
O righteous Father, the world hath not known Thee: but I have known Thee, and these have known that Thou hast sent Me. And I have declared to them Thy name, and will declare it."
Now this word "more" undoubtedly means something greater than an age; and see if that expression of the Saviour, "I will that where I am, these also may be with Me; and as I and Thou are one, these also may be one in Us,"
, globes, but which holy Scripture has called heavens; in each of which he will first see clearly what is done there, and in the second place, will discover the reason why things are so done: and thus he will in order pass through all gradations, following Him who hath passed into the heavens, Jesus the Son of God, who said, "I will that where I am, these may be also."
The Lord Himself, in the Gospel, not only declares that these same results are future, but that they are to be brought about by His own intercession, He Himself deigning to obtain them from the Father for His disciples, saying, "Father, I will that where I am, these also may be with Me; and as Thou and I are one, they also may be one in Us."
Christ the Lord also promises that we shall be such, when, that we may be with Him, and that we may live with Him in eternal mansions, and may rejoice in heavenly kingdoms, He prays the Father for us, saying, "Father, I will that they also whom Thou hast given me be with me where I am, and may see the glory which Thou hast given me before the world was made."
John 17:24 - NIV, NAB - in Cyprian Treatise XII Three Books of Testimonies Against the Jews
Also in the Gospel according to John: "Father, I will that those whom Thou hast given me be with me where I shall be, and may see my glory which Thou hast given me before the foundation of the world."
He should not have been despised by you even on this account, that He showed to you things concerning your salvation, that He prepared for you a path
It is this same Father of His, then who being one is manifested by many powers And this was the import of the utterance, "No man knew the Father,"
Finally, in the Gospel according to John, our Lord Himself, when praying to the Father, says, "O just Father, the world hath not known Thee."
And the Lord says, "This is life eternal, to know the only true God, and Jesus Christ whom He has sent."
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