| Ego te clarificaui super terram, opere consummato quod dedisti mihi ut faciam. Laus Patris omnis a Filio est, quia in quibus laudabitur Filius, laus erit Patris. Consummat enim omnia quae Pater uoluit. Dei Filius homo nascitur, sed Dei in partu uirginis uirtus est. Dei Filius homo cernitur, sed Deus in operibus hominis existit. Dei Filius crucifigitur, sed in cruce hominis mortem Deus uincit. Christus Dei Filius moritur, sed omnis caro uiuificatur in Christo. Dei Filius in inferis est, sed homo refertur ad caelum. In quantum haec laudabuntur in Christo, tanto plus laudis a quo Christus Deus est consequetur.
| "I have glorified you on earth, and finished the work you gave me to do" (Jn 17:4). All praise of the Father is from the Son, because for whatever the Son is praised, the Father is praised. For he completed all the Father wished of him. The Son of God is born as a man, but the Virgin gave birth by the power of God. The Son of God is seen as a man, but God is present in the works of this man. The Son of God is crucified, but in the cross God overcomes man's death. Christ the Son of God dies, but all flesh is brought to life in Christ. The Son of God went down to the depths, but man is raised to heaven. To the extent all these things in Christ deserve praise, they deserve even more praise because Chrst is God.
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| His igitur modis Pater Filium clarificat super terram, rursum que Filius ignorationi gentium et stultitiae saeculi per uirtutum suarum opera eum ex quo est ipse clarificat. Et haec quidem clarificationis uicissitudo non pertinet ad diuinitatis profectum, sed ad honorem eum qui ex cognitione ignorantium suscipiebatur. Quo enim Pater non abundabat, ex quo sunt omnia? Vel quid Filio deerat, in quo conplacuerat omnem plenitudinem diuinitatis habitare? Ergo clarificatur Pater in terra, quia opus eius quod mandauit efficitur.
| So the Father glorifies the Son in these ways. The Son in turn, before the ignorance of the nations and the stupidity of the world, glorifies the Father from whom he comes, by works of his power. This mutual glorification does not imply an additional perfection of divinity, but to that honor which is received from the ignorant coming to know God. What does the Father not have, if all things are from him? What could the Son lack, in whom the fulness of divinity was pleased to dwell? So the Father is glorified on earth, because the work which he commanded is carried out.
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| Videamus quid Filius a Patre clarificationis expectet. Et absolutum est. Nam in continentibus est: Ego te clarificaui super terram, opus consummaui quod dedisti mihi ut facerem. Et nunc clarifica me tu, Pater, apud temetipsum ea claritate quam habui priusquam mundus esset apud te. Manifestaui nomen tuum hominibus. Operibus ergo Filii clarificatus est Pater, dum Deus esse intellegitur, dum Dei unigeniti Pater manifestatur, dum ad salutem nostram Filium suum etiam ex uirgine natum esse hominem uoluit, in quo explentur ea omnia in passione quae de partu uirginis coepta sunt.
| Let us see what glory the Son expects from the Father. It is absolute. It is in these words: "I have glorified you on earth, I have finsihed the work you gave me to do. So now glorify me in your presence, Father, with that glory which I had with you before the world existed. I have manifested our name to men." So the Father is nonored by the works of the Son, as the Father is shown to be God, as the Father's only-begotten Son is shown to be God, as he willed his Son to be born as man from the Virgin for our salvation, and to complete in his passion all that was begun in his birth from the Virgin.
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| Itaque quia Dei Filius ex omni qua est parte perfectus, et ante omne tempus in diuinitatis plenitudine natus, nunc a carnis suae origine homo consummabatur ad mortem, clarificari se apud Deum postulat, sicut Patrem ipse clarificabat in terris, quia tum Dei uirtutes ignoranti saeculo clarificabantur in carne.
| Therefore, because the Son of God —perfect from every aspect of his being, and born before all time with the plenitude of divinity— now, as man from his fleshly origin, was about to face death, he asked God to glorify him with himself, as he glorified the Father on earth, because then God's powers would be glorified in his flesh before an ignorant world.
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| Nunc autem quid est quod apud Patrem clarificationis expectet? Nempe hoc quod habuit apud eum priusquam mundus esset. Habuit plenitudinem diuinitatis adque habet namque Dei Filius. Sed qui erat Dei Filius et hominis coeperat esse filius: erat enim uerbum caro factum. Non amiserat quod erat, sed coeperat esse quod non erat. Non de suo destiterat, sed quod nostrum est acceperat. Profectum ei quod accepit eius claritatis expostulat unde non destitit.
| But what kind of glory does he look for from the Father? It was that which he had before the world existed. He had the plenitude of divinity, and he has it now as God's Son. He who was God's Son became a son of amn. For he was the Word made flesh. He did not lose what he was, but came to be what he was not. He lost nothing of what he was, but took on what is ours. So, he is asking for his human nature that glory which he never lacked.
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| Ergo quia Filius uerbum, et uerbum caro factum, et Deus uerbum, et hoc in principio apud Deum, et uerbum ante constitutionem mundi Filius, Filius nunc caro factus orabat, ut hoc Patri caro inciperet esse quod uerbum; ut id quod de tempore erat gloriam eius quae sine tempore est claritatis acciperet; ut in Dei uirtutem et Spiritus incorruptione transformata carnis corruptio absorberetur.
| Therefore, because he is Son-Word, and Word made flesh, and God-Word, and that in the beginning with God, and Word-Son before the world was made, the Son—now made flesh—prayed that the flesh would become to the Father what the Word already was, that what began in time whould receive the glory of him who is timeless, that the corruption of the flesh would be transformed by the incorruption of the Spirit and absorbed into God's power.
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| Haec itaque oratio ad Deum est, haec ad Patrem confessio Fili est, haec carnis depraecatio est. In qua eum iudicii die conpunctum et de cruce recognitum uniuersi uidebunt, in qua praefiguratus in monte est, in qua eleuatus ad caelos est, in qua Deo adsedit a dextris.
| Thus, this is a prayer to God, this is the statement of the Son to the Father, this is an appeal of the flesh. In this flesh all will see him on the day of judgment, bearing his wounds and recognized by the cross. In this flesh he was prefigured on the mount of transfiguration; in this flesh he was raised to heaven; in this flesh he sits at the right hand of the Father.
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