Holy Father, keep them in Thy Name which Thou hast
given Me; that they may be one, even as We are. He desires His disciples to be
kept by the power and might of the Ineffable Divine Nature, well and suitably
attributing the power of saving whomsoever He will, yea, and with ease, to the
true and living God; and thereby, again, He glorifies no other nature than His
own, as in the Person of the Father, from Whom He proceeded as God. Therefore,
He saith, Father, keep them in Thy Name which Thou hast given Me; that is, the
Name of God. He says again, that the Name of God was not given unto Him as
though He had not been God by Nature, and were now called from without to the
dignity of Godhead. For then would He be created, and possess a spurious and
elective glory and an adulterate nature, which it were impious for us to
imagine. For thereby He would be mulcted of His inherent character of Sonship.
But since, as the inspired writings prophesy, the Word became flesh, that is,
man, He says that He received Divine attributes by gift; for clearly the title
and actuality of Divine glory could not naturally attach to man. But consider,
and attentively reflect, how He showed Himself the living and inherent Power of
God the Father, whereby He doeth all things. For when, addressing His Father,
He says, Keep them, He did not indeed suffice for them alone, but suitably
brought in Himself as working for their preservation and being for that purpose
also the power and instrument of His Father; for He says: Keep them in Thy Name
which Thou hast given Me. Note how guarded the saying is. For allotting and
attributing as suitable only to the Nature of God providential care over us, He
declares at once that to Himself has been given the glory of Godhead, because
of the form of manhood, saying that what was His by natural right was given to
Him; that is, the Name which is above every name. Therefore, also we say that
this Name belongs to the Son by nature, as proceeding from the Father; but, so
far as He is Man, those things are His by gift which He receives as Man, using
herein the form of speech applicable to ourselves; for man is not God by
nature, but Christ is God by nature, even though He be conceived of as Human
because He was amongst us.
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