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But this is said, not on account of any inequality of the Word of
God and of the Holy Spirit, but as though the presence of the Son
of man with them would be a hindrance to the coming of Him, who was
not less, because He did not "empty Himself, taking upon Him the
form of a servant," as the Son did. It was necessary, then, that
the form of a servant should be taken away from their eyes, because,
through gazing upon it, they thought that alone which they saw to be
Christ. Hence also is that which is said, "If ye loved me, ye
would rejoice because I said, "I go unto the Father; for my
Father is greater than I:" that is, on that account it is necessary
for me to go to the Father, because, whilst you see me thus, you
hold me to be less than the Father through that which you see; and
so, being taken up with the creature and the "fashion" which I have
taken upon me, you do not perceive the equality which I have with the
Father. Hence, too, is this: "Touch me not; for I am not yet
ascended to my Father." For touch, as it were, puts a limit to
their conception, and He therefore would not have the thought of the
heart, directed towards Himself, to be so limited as that He should
be held to be only that which He seemed to be. But the "ascension to
the Father" meant, so to appear as He is equal to the Father, that
the limit of the sight which sufficeth us might be attained there.
Sometimes also it is said of the Son alone, that He himself
sufficeth, and the whole reward of our love and longing is held forth
as in the sight of Him. For so it is said, "He that hath my
commandments, and keepeth them, he it is that loveth me; and he that
loveth me shall be loved of my Father; and I will love him, and will
manifest myself to him." Pray, because He has not here said, And
I will show the Father also to him, has He therefore excluded the
Father? On the contrary, because it is true, "I and my Father
are one," when the Father is manifested, the Son also, who is in
Him, is manifested; and when the Son is manifested, the Father
also, who is in Him, is manifested. As, therefore, when it is
said, "And I will manifest myself to him," it is understood that
He manifests also the Father; so likewise in that which is said,
"When He shall have delivered up the kingdom to God, even the
Father," it is understood that He does not take it away from
Himself; since, when He shall bring believers to the contemplation
of God, even the Father, doubtless He will bring them to the
contemplation of Himself, who has said, "And I will manifest
myself to him." And so, consequently, when Judas had said to
Him, "Lord, how is it that Thou wilt manifest Thyself unto us,
and not unto the world?" Jesus answered and said to him, "If a man
love me, he will keep my words: and my Father will love him, and we
will come unto him, and make our abode with him." Behold, that He
manifests not only Himself to him by whom He is loved, because He
comes to him together with the Father, and abides with him.
19. Will it perhaps be thought, that when the Father and the Son
make their abode with him who loves them, the Holy Spirit is excluded
from that abode? What, then, is that which is said above of the
Holy Spirit: "Whom the world cannot receive, because it seeth Him
not:but ye know Him; for He abideth with you,and is in you"?
He, therefore, is not excluded from that abode, of whom it is said,
"He abideth with you, and is in you;" unless, perhaps, any one be
so senseless as to think, that when the Father and the Son have come
that they may make their abode with him who loves them, the Holy
Spirit will depart thence, and (as it were) give place to those who
are greater. But the Scripture itself meets this carnal idea; for it
says a little above: "I will pray the Father, and He shall give
you another Comforter, that He may abide with you for ever." He
will not therefore depart when the Father and the Son come, but will
be in the same abode with them eternally; because neither will He come
without them, nor they without Him. But in order to intimate the
Trinity, some things are separately affirmed, the Persons being also
each severally named; and yet are not to be understood as though the
other Persons were excluded, on account of the unity of the same
Trinity and the One substance and Godhead of the Father and of the
Son and of the Holy Spirit.
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