21. The unity of the faithful cannot, of course, equal the unity of nature in the Persons of the Blessed Trinity; but since it is here compared with the latter, we are justified in concluding that it is as perfect as possible; and hence a unity of intellect through faith, of will through charity, and of government through the due subordination of the different members. Such a moral miracle as this unity implies, must suppose a _principle_ of unity in the Church; that is to say, a teaching and ruling authority by which this marvellous unity is Divinely secured. The words *That the world may believe that thou hast sent me* show that this unity was to be a _note_ of the true Church, pointing it out even to the wicked world as the Church of God. 22. Et ego claritatem quam 22. And the glory which thou dedisti mihi, dedi eis: ut hast given me, I have given to sint unum, sicut et nos unum them: that they may be one, as sumus. we also are one. 22. *And the glory which thou hast given me, I have ** given to them.* Some understand “the glory” here mentioned to be the gift of working miracles; others, the glory _about to be enjoyed_ by Christ’s humanity, which is to be shared in by all the faithful after the day of judgment; others, the glorious privilege of Divine filiation which makes the faithful the adopted sons, as Christ was the natural Son, of God; others, in fine, the glory of the Divinity which Christ had just shared with the Apostles that night, and which He was to share with all the faithful in future, in giving them His own glorious and Divine Person in the Blessed Eucharist. We believe that either the third or fourth is the correct opinion. But it is not easy to choose between these two. The third is the more obvious, and is certainly very probable; but in favour of the fourth it must be said it was very natural that Christ speaking of the union of the faithful on this night when He had instituted the Blessed Eucharist, should refer to that wonderful cause and pledge of union which He had just left to the faithful in the Blessed Sacrament: “For we, being many, are one bread, one body, all that partake(112) of one bread” (1 Cor. x. 17). See also John vi. 57. 23. Ego in eis, et tu in me: 23. I in them, and thou in me: ut sint consummati in unum: et that they may be made perfect cognoscat mundus, quia tu me in one; and the world may know misisti, et dilexisti eos, that thou hast sent me, and sicut et me dilexisti. hast loved them as thou hast also loved me. 23. *I in them, and thou in me.* This clause is in apposition to the last clause of the preceding verse: “that they may be one, as we also are one,” and explains how the union there spoken of is effected, namely, by the presence of Christ in the faithful.