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| 35 | 9 <body style="text-align:justify"> |
| 10 <blockquote> | |
| 11 <p style="text-align: center"><span style= | |
| 12 "font-size: 60pt">20</span></p> | |
| 13 <p align="center"><b>LECTURE I</b></p> | |
| 14 <blockquote> | |
| 15 <p><b>1 Now on the first day of the week [one day of the Sabbath] | |
| 16 Mary Magdalene came to the tomb early, while it was still dark, and | |
| 17 saw that the stone had been taken away from the tomb. 2 So she ran, | |
| 18 and went to Simon Peter and the other disciple, the one whom Jesus | |
| 19 loved, and said to them, "They have taken the Lord out of the tomb, | |
| 20 and we do not know where they have laid him." 3 Peter then came out | |
| 21 with the other disciple, and they went toward the tomb. 4 They both | |
| 22 ran, but the other disciple outran Peter and reached the tomb | |
| 23 first; 5 and stooping to look in, he saw the linen cloths lying | |
| 24 there, but he did not go in. 6 Then Simon Peter came, following | |
| 25 him, and went into the tomb; he saw the linen cloths lying, and the | |
| 26 napkin, which had been on his head, not lying with the linen cloths | |
| 27 but rolled up in a place by itself. 8 Then the other disciple, who | |
| 28 reached the tomb first, also went in, and he saw and believed; 9 | |
| 29 for as yet they did not know the scripture, that he must rise from | |
| 30 the dead.<a href="#_ftn1" name="_ftnref1" id= | |
| 31 "_ftnref1"><b>[1]</b></a></b></p> | |
| 32 </blockquote> | |
| 33 <p>2470 Having related the mysteries of the passion of Christ, the | |
| 34 Evangelist now speaks of the resurrection. First, he says the | |
| 35 resurrection was made known to certain women; secondly, to the | |
| 36 disciples (v 19). The revelation of Christ's resurrection to the | |
| 37 women went in stages: first, there is the open tomb; secondly, the | |
| 38 appearance of the angel (v 11); thirdly, the sight of Christ (v | |
| 39 14). In regard to the first, he first mentions the sight of the | |
| 40 open tomb; secondly, this news is reported to the disciples (v 2); | |
| 41 and thirdly, they see for themselves (v 3).</p> | |
| 42 <p>2471 Four things can be noted about the first. First, the time: | |
| 43 it was <b>one day of the sabbath,</b> that is, the first day of the | |
| 44 week. The Jews considered the sabbath as a very sacred day, and all | |
| 45 the other days were described in reference to the sabbath. Thus | |
| 46 they spoke of the first day of the sabbath, the second day of the | |
| 47 sabbath, and so on. Matthew [28:1] speaks of the "first day of the | |
| 48 sabbath". But John speaks of "one day of the sabbath" because he is | |
| 49 referring to a mystery, for this day of the resurrection was the | |
| 50 beginning of a new creation: "When you send forth your Spirit, they | |
| 51 are created; and you renew the face of the ground" (Ps 104:30); | |
| 52 "For neither circumcision counts for anything, nor uncircumcision, | |
| 53 but a new creation" (Gal 6:15). In Genesis (1:5), when Moses is | |
| 54 speaking of the first day of creation he says "one day." "God | |
| 55 called the light Day, and the darkness he called Night. And there | |
| 56 was evening and there was morning, one day." And so the Evangelist | |
| 57 uses these words of Moses because he wants to express a newness. | |
| 58 And also because this day begins the day of eternity, which is one | |
| 59 day, no night interrupting it, because the sun which makes this day | |
| 60 will never set. "And the city has no need of sun or moon to shine | |
| 61 upon it, for the glory of God is its light, and its lamp is the | |
| 62 Lamb" (Rev 21:23); "There will be one day, which is known to the | |
| 63 Lord, not day and night, for at evening time there will be light" | |
| 64 [Zech 14:7].</p> | |
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65 <p>2472 Secondly, the person who saw the tomb is given, <b>Mary |
| 35 | 66 Magdalene came to the tomb early, while it was still dark.</b> A |
| 67 question arises here because Mark (16:1) makes mention of Mary | |
| 68 Magdalene, Mary the mother of James, and Salome; and Matthew (28:1) | |
| 69 also mentions "the other Mary." According to Augustine the | |
| 70 resolution is that Mary Magdalene was more ardent and more devoted | |
| 71 to Christ than the other women.<a href="#_ftn2" name="_ftnref2" | |
| 72 title="" id="_ftnref2">[2]</a> Thus we read that "Her sins, which | |
| 73 are many, are forgiven, for she loved much" (Lk 7:47). And for this | |
| 74 reason the Evangelist mentions her by name. This is also the reason | |
| 75 why the Lord appeared to her first, "He appeared first to Mary | |
| 76 Magdalene" (Mk 16:9); "She [Wisdom] hastens to make herself known | |
| 77 to those who desire her" (Wis 6:14).</p> | |
| 78 <p>2473 Thirdly, the time is given, <b>early, while it was still | |
| 79 dark.</b> Luke (23:55) tells us that the women who had come with | |
| 80 Christ from Galilee saw his tomb and how his body was laid, and | |
| 81 they prepared spices and ointments for it. They rested on the | |
| 82 sabbath according to the commandment. As soon as the sabbath was | |
| 83 over, on the first day of the week, before daylight, she [Mary | |
| 84 Magdalene] came to the tomb, incited by her exceedingly great love: | |
| 85 "Its flashes," the flashes of love, "are flashes of fire" (Song | |
| 86 8:6).</p> | |
| 87 <p>2474 The question arises why Mark says "very early, after the | |
| 88 sun had risen" [Mk 16:2], while the Evangelist says, <b>while it | |
| 89 was still dark.</b> The answer is that what Mark says should be | |
| 90 understood as referring to the breaking of the day, so that the sun | |
| 91 had risen, but had not yet appeared in the sky.</p> | |
| 92 <p>2475 Fourthly, we are told what Mary saw, she <b>saw that the | |
| 93 stone had been taken away from the tomb.</b> This was a sign that | |
| 94 either someone had taken Christ away, or that he had arisen. When | |
| 95 Matthew (28:2) says that "an angel of the Lord descended from | |
| 96 heaven and came and rolled back the stone," we should not think the | |
| 97 stone was rolled away before Christ arose, but only after. For | |
| 98 since Christ came forth from the closed womb of the Virgin even | |
| 99 though his body was not glorified, it is not surprising if he | |
| 100 passed through the tomb with his glorified body. The stone was | |
| 101 taken away so that people could see that Christ was not there, and | |
| 102 more easily believe in his resurrection.</p> | |
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103 <p>2476 Next the Evangelist mentions that this was reported. |
| 35 | 104 Because of Mary's exceeding love she could not delay telling what |
| 105 she had seen to the disciples, <b>so she ran, and went to Simon | |
| 106 Peter and the other disciple, the one whom Jesus loved</b>: "This | |
| 107 day is a day of good news; if we are silent and wait until the | |
| 108 morning light, punishment will overtake us" (2 Kgs 7:9). And so one | |
| 109 who hears the words of God should tell it to others without delay: | |
| 110 "Let him who hears say, 'Come'" (Rev 22:17). Mary came to those who | |
| 111 were the more important, and who loved Christ more ardently, so | |
| 112 that they might either look for Jesus with her or share her | |
| 113 sorrow.</p> | |
| 114 <p>She said to them, <b>They have taken the Lord out of the tomb, | |
| 115 and we do not know where they have laid him.</b> Mary saw the empty | |
| 116 tomb, and not yet having it in her heart that Christ had risen, she | |
| 117 said, <b>and we do not know where they have laid him.</b> We can | |
| 118 see from this that Mary had not been alone at the tomb, and that | |
| 119 she still had doubts about the resurrection. So it was not without | |
| 120 reason that the Evangelist wrote that <b>it was still dark</b>, for | |
| 121 this indicated the condition of their minds, in which there was the | |
| 122 darkness of doubt: "They have neither knowledge nor understanding, | |
| 123 they walk about in darkness" (Ps 82:5). Note that in the Greek | |
| 124 manuscripts it reads, <b>my Lord</b>, which shows the impetus of | |
| 125 her love and her affectionate devotion: "Whom have I in heaven but | |
| 126 you? And there is nothing upon earth that I desire besides you.... | |
| 127 God is the strength of my heart and my portion for ever" (Ps | |
| 128 73:25).</p> | |
| 129 <p>2477 The Evangelist next shows how this was investigated. First, | |
| 130 he indicates the eagerness with which Peter and John acted, for | |
| 131 they left the place where they were, <b>Peter then came out with | |
| 132 the other disciple.</b> Those who want to look into the mysteries | |
| 133 of Christ have in a sense to come out from themselves and from | |
| 134 their carnal way of living: "Come out, O daughters of Zion, and | |
| 135 behold King Solomon" [Song 3:11].</p> | |
| 136 <p>2478 Secondly, we see the details of their search. First, it is | |
| 137 said that they ran, <b>they both ran</b>, they who loved Christ | |
| 138 more than the others: "I will run in the way of your commandments" | |
| 139 (Ps 119:32); "So run that you may obtain it," the prize (1 Cor | |
| 140 9:25).</p> | |
| 141 <p>2479 Secondly, we see how the disciples arrived, <b>the other | |
| 142 disciple outran Peter.</b> John arrived first, and Peter | |
| 143 followed.</p> | |
| 144 <p>2480 It is not without reason that the Evangelist is careful to | |
| 145 tell us the smallest details. For these two disciples signify two | |
| 146 peoples, the Jews [by John] and the Gentiles [by Peter]. Although | |
| 147 the Jews were the first to have knowledge of the one true God, the | |
| 148 Gentiles were an older people, because even the Jews originated | |
| 149 from the Gentiles: "Go from your country and your kindred" (Gen | |
| 150 12:1). These two people were both running over the course of this | |
| 151 world: the Jews using the written law, the Gentiles using the law | |
| 152 of nature. Or, they were both running by their natural desire for | |
| 153 happiness and for a knowledge of the truth, which all men desire to | |
| 154 know by their very nature. <b>But the other disciple</b>, that is, | |
| 155 the younger one, <b>outran Peter</b>, because the Gentiles came to | |
| 156 a knowledge of the truth more slowly than the Jews, since formerly | |
| 157 God was known only in Judea. So the Psalm says, "He has not dealt | |
| 158 thus with any other nation" (Ps 147:20).</p> | |
| 159 <p>The other disciple <b>reached the tomb first</b>, because he | |
| 160 [John, the younger, representing the Jews] was the first to look | |
| 161 upon the mysteries of Christ, and the promise was first made to the | |
| 162 Jews: "They are the Israelites, and to them belong the ... | |
| 163 promises; to them belong the patriarchs, and of their race, | |
| 164 according to the flesh, is the Christ" (Rom 9:4).</p> | |
| 165 <p><b>And stooping to look in, he saw the linen cloths lying there, | |
| 166 but he did not go in. And stooping</b>, under the yoke of the law, | |
| 167 "All that the Lord has spoken we will do" (Ex 24:7), <b>he saw the | |
| 168 linen cloths lying there</b>, that is, the figures or | |
| 169 foreshadowings of all the mysteries, "But their minds were | |
| 170 hardened; for to this day, when they read the old covenant, that | |
| 171 same veil remains uplifted" (2 Cor 3:14). <b>But he did not go | |
| 172 in</b>, for as long as he was unwilling to believe in the one who | |
| 173 was dead he had not yet come to the knowledge of the truth. Another | |
| 174 who did not go in was the brother of the prodigal son, for when he | |
| 175 heard the celebrations, the music and the dancing, he "refused to | |
| 176 go in" (Lk 15:28). Nevertheless, David promised that they would | |
| 177 enter: "I will go to the altar of God" (Ps 43:4).</p> | |
| 178 <p>2481 Now the Evangelist recounts the arrival of Peter. As for | |
| 179 the literal meaning, the fact that they ran together was a sign of | |
| 180 their passionate devotion. John arrived first because he was a | |
| 181 younger man than Peter. But considering the mystical sense, Peter | |
| 182 follows John because the Gentiles who were converted to Christ were | |
| 183 not joined to another church different from the church of the Jews, | |
| 184 but were grafted on to the already existing olive tree and church. | |
| 185 The Apostle praises them saying, "For you brethren, became | |
| 186 imitators of the churches of God in Christ Jesus which are in | |
| 187 Judea" (1 Thess 2:14).</p> | |
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188 <p>2482 Thirdly, we see the order in which they entered, Peter |
| 35 | 189 first, and then John.</p> |
| 190 <p>2483 The Evangelist says that Peter entered the tomb. According | |
| 191 to the literal meaning, although John arrived first, he did not | |
| 192 enter because of his respect for Peter. But considering the | |
| 193 mystical interpretation, this signifies that the Jewish people, who | |
| 194 were the first to hear of the mysteries of the incarnation, would | |
| 195 be converted to the faith after the Gentiles: "That Gentiles, who | |
| 196 did not pursue righteousness have attained it ... but that Israel | |
| 197 who pursued the righteousness which is based in law did not succeed | |
| 198 in fulfilling that law" (Rom 9:30). John saw only the linen cloths. | |
| 199 He, Peter, also <b>saw the linen cloths</b> because we [Gentiles] | |
| 200 do not reject the Old Testament, for as Luke says, "Then he opened | |
| 201 their minds to understand the scriptures" (Lk 24:45). But in | |
| 202 addition Peter saw <b>the napkin which had been on his head</b>: | |
| 203 "The head of Christ is God" (1 Cor 11:3). Thus to see the napkin | |
| 204 which had been on the head of Jesus is to have faith in the | |
| 205 divinity of Christ, which the Jews refused to accept. This napkin | |
| 206 is described as <b>not lying with the linen cloths, and rolled up, | |
| 207 having a place by itself</b>, because the divinity of Christ is | |
| 208 covered over, and it is apart from every creature because of its | |
| 209 excellence: "God who is over all be blessed for ever" (Rom 9:5); | |
| 210 "Truly, you art a God who hides yourself" (Is 45:15). He saw the | |
| 211 napkin <b>rolled up</b>, to form a circle. And when linen is rolled | |
| 212 this way one can not see its beginning or end, for the eminence of | |
| 213 the divinity neither begins nor ends: "Jesus Christ is the same | |
| 214 yesterday and today and forever" (Heb 13:8); "You are the same, and | |
| 215 your years have no end" (Ps 102:27). The napkin was in one place, | |
| 216 <b>a place by itself</b>, because God does not dwell where minds | |
| 217 are divided; those who merit his grace are those who are one in | |
| 218 charity: "His place is in peace" [Ps 76:2]; "For God is not a God | |
| 219 of confusion but of peace" (1 Cor 14:33).</p> | |
| 220 <p>2484 Or, in another interpretation, the napkin, which workers | |
| 221 use to wipe the sweat off their faces can be understood to indicate | |
| 222 the labor of God. For while God always remains tranquil, he | |
| 223 presents himself as laboring and burdened when he endures the | |
| 224 stubborn depravity of mankind: "They have become a burden to me, I | |
| 225 am weary of bearing them" (Is 1:14). Christ took on this burden in | |
| 226 a special way when he took on a human nature: "Let him give his | |
| 227 cheek to the smiter, and be filled with insults" (Lam 3:30). This | |
| 228 napkin is found separate and apart from the other cloths because | |
| 229 the sufferings of our Redeemer are far apart and separate from our | |
| 230 sufferings. The other linen cloths, which are related to the | |
| 231 members of the body as the napkin is to the head, indicate the | |
| 232 sufferings of the saints, which are separate from the napkin, that | |
| 233 is, the sufferings of Christ, for Christ suffered without fault | |
| 234 what we suffer because of our faults: "For Christ also died ... the | |
| 235 righteous for the unrighteous" (1 Pet 3:18). He went to his death | |
| 236 willingly ‑"No one takes it [my life] from me, but I lay it | |
| 237 down of my own accord" (10:18); "Christ loved us and gave himself | |
| 238 up for us" (Eph 5:2) ‑ while the saints go to their death | |
| 239 reluctantly, "Another will gird you and carry you where you do not | |
| 240 wish to go" (21:18).</p> | |
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241 <p>2485 Why was the Evangelist so careful to mention all these |
| 35 | 242 details? Chrysostom says this was done to counter the false rumor |
| 243 spread by the Jews that the body of Christ had been secretly taken | |
| 244 away, as we see from Matthew (28:13).<a href="#_ftn3" name= | |
| 245 "_ftnref3" id="_ftnref3">[3]</a> For if Christ's body had been | |
| 246 stolen away as they said, the disciples would surely not have | |
| 247 removed the wrappings, especially since they had to work fast | |
| 248 because the guards were near. Nor would they be so careful to lift | |
| 249 off the napkin and roll it up and place it in a separate place. | |
| 250 They would simply have taken the body as they found it. This was | |
| 251 why he allowed himself to be buried with myrrh and aloes: they glue | |
| 252 the cloths to the body so that they cannot be quickly removed.</p> | |
| 253 <p>2486 When the Evangelist says, <b>Then the other disciple, who | |
| 254 reached the tomb first, also went in</b>, he tells of John's | |
| 255 entrance. John did not remain outside but entered after Peter, | |
| 256 because when the world is ending, the Jews will also be gathered | |
| 257 into the faith: "A hardening has come upon part of Israel, until | |
| 258 the full number of the Gentiles come in, and so all Israel will be | |
| 259 saved" (Rom 11:25); "A remnant will be saved" [Is 10:21].</p> | |
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260 <p>2487 Or, another interpretation, in the mystical sense. These |
| 35 | 261 two disciples stand for two kinds of people: John represents those |
| 262 who are devoted to the contemplation of truth, and Peter stands for | |
| 263 those whose main interest is to carry out the commandments. In | |
| 264 fact, "Simon" means "obedient." Now it very often happens that | |
| 265 contemplatives, because they are docile, are the first to become | |
| 266 acquainted with a knowledge of the mysteries of Christ ‑ but | |
| 267 they do not enter, for sometimes there is knowledge, but little or | |
| 268 no love follows. While those in the active life, because of their | |
| 269 continuing fervor and earnestness, even though they are slower to | |
| 270 understand, enter into them more quickly, so that those who are | |
| 271 later to arrive, are the first to penetrate the divine mysteries: | |
| 272 "So the last will be first, and the first last" (Mt 20:16).</p> | |
| 273 <p>2488 Next when he says, <b>he saw and believed</b>, we see the | |
| 274 effect of the investigation. At first glance it seems to mean that | |
| 275 he saw the situation and believed that Christ had arisen. But | |
| 276 according to Augustine this is not correct, because the next thing | |
| 277 the Evangelist says is, <b>for as yet they did not know the | |
| 278 scripture, that he must rise from the dead.</b><a href="#_ftn4" | |
| 279 name="_ftnref4" id="_ftnref4">[4]</a>Therefore, one must say that | |
| 280 he saw the empty tomb <b>and believed</b> what the woman had said, | |
| 281 which is that someone had taken the Lord. Then we read, <b>for as | |
| 282 yet they did not know the scripture</b>, because the meaning of the | |
| 283 Scripture was not yet opened to them so they could understand it | |
| 284 (Lk 24:45).</p> | |
| 285 <p>But certainly Christ had foretold his passion and resurrection? | |
| 286 "I will rise on the third day" [Mt 20:19]. I answer that we should | |
| 287 say that in keeping with the way they heard his parables, they | |
| 288 failed here also to understand many things which he had said | |
| 289 plainly, thinking that he meant something else.</p> | |
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290 <p>2489 Or, according to Chrysostom's understanding, <b>he saw</b> |
| 35 | 291 the linen cloths so folded and arranged which would not have been |
| 292 the case if the body had been furtively snatched away; <b>and | |
| 293 believed</b>, with a true faith, that Christ had risen from the | |
| 294 dead.<a href="#_ftn5" name="_ftnref5" title="" id= | |
| 295 "_ftnref5">[5]</a> What follows, <b>for as yet they did not know | |
| 296 the scripture</b>, refers to the statement, <b>he saw and | |
| 297 believed</b>. It was like saying: before he saw these things he did | |
| 298 not understand the scripture <b>that he must rise from the | |
| 299 dead</b>; but when he saw he believed that he had risen from the | |
| 300 dead.<br /> | |
| 301 <br /> | |
| 302 <br /></p> | |
| 303 <p align="center"><b>LECTURE 2</b></p> | |
| 304 <blockquote> | |
| 305 <p><b>10 Then the disciples went back to their homes. 11 But Mary | |
| 306 stood weeping outside the tomb, and as she wept she stooped to look | |
| 307 into the tomb; 12 and she saw two angels in white, sitting where | |
| 308 the body of Jesus had lain, one at the head and one at the feet. 13 | |
| 309 They said to her, "'Woman, why are you weeping?" She said to them, | |
| 310 "Because they have taken away my Lord, and I do not know where they | |
| 311 have laid him."</b></p> | |
| 312 </blockquote> | |
| 313 <p>2490 Having told how Mary Magdalene came to the opened tomb, the | |
| 314 Evangelist now tells how she came to see the angels: first, we see | |
| 315 her devotion; secondly, she sees the angels (v 12); thirdly, we | |
| 316 have her conversation with them (v 13). Her devotion, which made | |
| 317 her fit to see the angels, is praised for three things.</p> | |
| 318 <p>2491 First, it was constant, and it deserves praise, especially | |
| 319 considering that the disciples left, <b>the disciples went | |
| 320 back</b>,not yet understanding the scripture "that he must rise | |
| 321 from the dead," <b>back to their homes</b>, where they were staying | |
| 322 and from where they had run to the tomb. Their fear was so great | |
| 323 that they did not stay together: I will strike the shepherd and the | |
| 324 sheep will scatter" [Zech 13:7]; "The holy stones lie scattered at | |
| 325 the head of every street" (Lam 4:1). Further, she stood there, | |
| 326 lingering near the tomb, <b>Mary stood weeping outside the | |
| 327 tomb.</b> The disciples had left, but a stronger and more burning | |
| 328 affection fixed the weaker sex to the spot.</p> | |
| 329 <p>2492 A question arises here, because Mark (16:5‑8) says | |
| 330 that the women "went out and fled from the tomb." Therefore, they | |
| 331 must have been within it. Why then does John say that <b>Mary stood | |
| 332 outside</b>? We should say to answer this that the tomb of Christ | |
| 333 was hewn out of rock and surrounded by a garden, as was stated | |
| 334 before. Sometimes, therefore, the Evangelists calls only the place | |
| 335 where the body of Christ had been laid the tomb, and at other times | |
| 336 the entire enclosure is called the tomb. Thus when the women are | |
| 337 said to enter into the tomb [as in Mark 16:5], this should be | |
| 338 understood to mean the entire enclosure. But when it says here that | |
| 339 <b>Mary stood outside</b>,the Evangelist is referring to the tomb | |
| 340 hewn out of rock. But this rock‑hewn tomb was within the | |
| 341 enclosure they had already entered. Mary was standing here because | |
| 342 of the unwavering love which had inflamed her heart "Be steadfast, | |
| 343 immovable, always abounding in the work of the Lord" (1 Cor 15:58); | |
| 344 "Our feet have been standing within your gates" (Ps 122:2).</p> | |
| 345 <p>2493 Secondly, Mary's devotion is admired because it issued in | |
| 346 tears, for she stood there <b>weeping</b>: "She weeps bitterly in | |
| 347 the night" (Lam 1:2). There are two kinds of tears: tears of | |
| 348 compunction, to wash away sins ‑ "Every night I flood my bed | |
| 349 with tears" (Ps 6:7) ‑ and tears of devotion, from a desire | |
| 350 for heavenly things ‑ "He goes forth," hastening towards | |
| 351 heavenly things, "weeping, bearing the seed for sowing" (Ps 126:6). | |
| 352 Mary Magdalene had copious tears of compunction at the time of her | |
| 353 conversion, when she had been the village sinner. Then, in her love | |
| 354 for the truth, she washed the stains of her sins with her tears: | |
| 355 "Her sins, which are many, are forgiven, for she loved much" (Lk | |
| 356 7:47). She also shed abundant tears of devotion over the passion | |
| 357 and resurrection of Christ, as we see here.</p> | |
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358 <p>2494 Thirdly, her devotion is admired because of her earnest |
| 35 | 359 search for Christ, <b>and as she wept she stooped to look into the |
| 360 tomb.</b> This weeping of Mary came from the desire of love. For it | |
| 361 is the nature of love to want its beloved present; and if the | |
| 362 beloved cannot be really present, it at least wants to think of the | |
| 363 beloved: "Where your treasure is, there will your heart be also" | |
| 364 (Mt 6:21). Mary shed these bitter tears because the eyes which had | |
| 365 sought her Lord and did not find him were now freed for tears, and | |
| 366 she grieved the more because he had been taken from the tomb. The | |
| 367 life of such a Teacher had been destroyed, but his memory remained. | |
| 368 Since Mary could not have him present, she wanted at least to look | |
| 369 at the place where he had been buried, so <b>she stooped</b> to | |
| 370 look into the tomb. We learn from this that we should look at the | |
| 371 death of Christ with a humble heart: "You have hidden these things | |
| 372 from the wise and understanding and revealed them to babes" (Mt | |
| 373 11:25). She stooped <b>to look,</b> giving us the example to look | |
| 374 continually on the death of Christ with the eyes of our mind, for | |
| 375 one look is not enough for one who loves, for the force of love | |
| 376 increases the desire to explore: "Looking to Jesus the pioneer and | |
| 377 perfecter of our faith, who for the joy that was set before him | |
| 378 endured the cross, despising the shame" (Heb 12:2). <b>She stooped | |
| 379 to look,</b> pressed down by the love of Christ: "The love of | |
| 380 Christ presses us" [2 Cor 5:14]. Or again, according to Augustine, | |
| 381 by a divine impulse in her soul she was made to look about, and saw | |
| 382 something greater, the angels: "For all who are led by the Spirit | |
| 383 of God are sons of God" (Rom 8:14).<a href="#_ftn6" name="_ftnref6" | |
| 384 title="" id="_ftnref6">[6]</a></p> | |
| 385 <p>2495 Next the Evangelist describes the sight of the angels (v | |
| 386 12). He mentions four things.</p> | |
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387 <p>2496 First, what Mary saw, which was that <b>she saw two |
| 35 | 388 angels</b>, which goes to show that all orders of angels, both |
| 389 those "assisting" and those "ministering," were in service to | |
| 390 Christ: "Let all God's angels worship him" (Heb 6:1).</p> | |
| 391 <p>A question arises here because Matthew (28:2) and Mark (16:5) | |
| 392 say that Mary and the other women saw one angel on the right side | |
| 393 of the tomb, while here we have two angels and they are inside. | |
| 394 Each one is correct, for Matthew and Mark tell what occurred first, | |
| 395 when the women first came, and believing that Christ was taken, | |
| 396 returned to the disciples. But John recounts what happened after | |
| 397 Mary returned with the disciples and remained after they had | |
| 398 left.</p> | |
| 399 <p>2497 Secondly, he mentions their raiment, <b>in white</b>. This | |
| 400 shows the splendor of the resurrection and the glory of the risen | |
| 401 Christ: "They shall walk with me in white" (Rev 3:4). Indeed, we | |
| 402 read that the armies of heaven followed him and were clothed in | |
| 403 white, that is, raised to heavenly glory (Rev 19:14).</p> | |
| 404 <p>2498 Thirdly, we see that they were <b>sitting</b>. This | |
| 405 indicates the calmness and power of Christ, who being now at rest | |
| 406 from all afflictions, reigns in immortal flesh and sitting at the | |
| 407 right hand of the Father: "Sit at my right hand" (Ps 110:1); he | |
| 408 will sit "upon the throne of David, and over his kingdom" (Is | |
| 409 9:7).</p> | |
| 410 <p>2499 Fourthly, we see how they were positioned, <b>one at the | |
| 411 head and one at the feet</b>. We can refer this to three things. | |
| 412 First, to the two Testaments. The word "angel" in Greek means | |
| 413 "messenger," and both Testaments brought messages about Christ: | |
| 414 "And the crowds that went before him and that followed him shouted, | |
| 415 'Hosanna to the Son of David!'" (Mt 21:9). So the angel sitting at | |
| 416 the head signifies the Old Testament, and the angel at the feet the | |
| 417 New Testament.</p> | |
| 418 <p>Secondly, we can relate this to those who preach Christ. There | |
| 419 are two natures in Christ, the divine and the human: the head of | |
| 420 Christ is God (1 Cor 11:3), and the feet of Christ are his human | |
| 421 nature: "We will adore in the place where his feet stood" [Ps | |
| 422 132:7]. So, those who preach the divinity of Christ ‑ as in | |
| 423 "In the beginning was the Word" (1:1) ‑ are sitting at the | |
| 424 head; those who preach his humanity ‑ as in "And the Word | |
| 425 became flesh" (1:14) ‑ are sitting at the feet.</p> | |
| 426 <p>Thirdly, we can refer this to the time when the mysteries of | |
| 427 Christ are announced. Then one angel sits at the head and the other | |
| 428 at the feet because they signified that the mysteries of Christ | |
| 429 would be announced from the head or beginning of the world to its | |
| 430 end: "You proclaim the Lord's death until he comes" (1 Cor | |
| 431 11:26).</p> | |
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432 <p>2500 Next, the Evangelist gives the greeting of the angels |
| 35 | 433 (20:13): first their question; and then Mary's answer.</p> |
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434 <p>2501 Concerning the first, the angels knew that Mary was |
| 35 | 435 uncertain about the resurrection and so as if beginning anew they |
| 436 asked her the reason for her tears: they, the angels, said to her, | |
| 437 <b>Woman, why are you weeping?</b> This was like saying: Do not cry | |
| 438 for there is no need for it, because "Weeping may tarry for the | |
| 439 night," of the passion, "but joy comes with the morning," of the | |
| 440 resurrection (Ps 30:5); "Keep your voice from weeping, and your | |
| 441 eyes from tears; for your work shall be rewarded" (Jer 31:16). In | |
| 442 this regard we can recall to mind that Gregory said that the very | |
| 443 same sacred words which excite our tears of love console those same | |
| 444 tears when they promise us hope in our Redeemer: "When the cares of | |
| 445 my heart are many, your consolations cheer my soul" (Ps | |
| 446 94:19).<a href="#_ftn7" name="_ftnref7" id="_ftnref7">[7]</a></p> | |
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447 <p>2502 Mary thought that they were questioning her because of |
| 35 | 448 their ignorance, and regarded them not as angels but as men; so she |
| 449 gave the reason for her tears: <b>They have taken the Lord</b>, | |
| 450 that is, the body of my Lord. Here she was referring to a part by | |
| 451 mentioning the whole, just like we profess that the Lord, Jesus | |
| 452 Christ, the Son of God was buried, although only his flesh was | |
| 453 buried, because his divinity was never separated from his flesh. | |
| 454 <b>And I do not know where they have laid him.</b> This was the | |
| 455 reason for her desolation: she did not know where to go to find him | |
| 456 to soothe her sorrow.</p> | |
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457 <p>2503 Is it a consolation for one who loves to have something |
| 35 | 458 that belonged to the beloved? According to Augustine, in his |
| 459 <i>Confessions,</i> this would be more a cause of sorrow. For this | |
| 460 reason he said that he fled from all the places where he had | |
| 461 formerly spent time with his friend. <a href="#_ftn8" name= | |
| 462 "_ftnref8" id="_ftnref8">[8]</a> Still, Chrysostom says that this | |
| 463 would be a cause of consolation.<a href="#_ftn9" name="_ftnref9" | |
| 464 id="_ftnref9">[9]</a> Each of these is true. In all cases where | |
| 465 there is a mixture of joy and sadness, the hope for the thing | |
| 466 desired brings pleasure ‑ "Rejoice in your hope, be patient | |
| 467 in tribulation" (Rom 12:12) ‑ and also brings sorrow ‑ | |
| 468 "Hope deferred makes the heart sick" (Prv 13:12). But hope does not | |
| 469 cause these from the same point of view. Hope causes joy because it | |
| 470 regards the thing loved as able to be obtained; but insofar as this | |
| 471 thing is actually absent it produces sorrow. It is like that here: | |
| 472 something belonging to a friend, because it stands for the friend, | |
| 473 is pleasant to the lover; while inasmuch as it recalls the absence | |
| 474 of the one loved it produces sadness.</p> | |
| 475 <p align="center"><b>LECTURE 3</b></p> | |
| 476 <blockquote> | |
| 477 <p><b>14 Saying this, she turned round and saw Jesus standing, but | |
| 478 she did not know that it was Jesus. 15 Jesus said to her, "Woman, | |
| 479 why are you weeping? Whom do you seek?" Supposing him to be the | |
| 480 gardener, she said to him, "Sir, if you have carried him away, tell | |
| 481 me where you have laid him, and I will take him away." 16 Jesus | |
| 482 said to her, "Mary." She turned and said to him in Hebrew, | |
| 483 "Rabboni!" (which means Teacher). 17 Jesus said to her, "Do not | |
| 484 hold me, for I have not yet ascended to the [my] Father; but go to | |
| 485 my brethren and say to them, I am ascending to my Father and your | |
| 486 Father, to my God and your God." 18 Mary Magdalene went and said to | |
| 487 the disciples, "I have seen the Lord"; and she told them that he | |
| 488 had said these things to her.<a href="#_ftn10" name="_ftnref10" id= | |
| 489 "_ftnref10">[10]</a></b></p> | |
| 490 </blockquote> | |
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491 <p>2504 Now the Evangelist shows how Mary came to see Christ: |
| 35 | 492 first, he tells how she saw Christ; secondly, how he was recognized |
| 493 by her. Concerning the first, we see her seeing Christ; and then | |
| 494 what Christ said to her.</p> | |
| 495 <p>2505 Firstly, then, <b>Saying this,</b> that is, when Mary said | |
| 496 this to the angels, <b>she turned round.</b> Chrysostom wonders why | |
| 497 Mary, who was speaking to the angels, whom she considered to be at | |
| 498 least men deserving of respect, turned around before they had a | |
| 499 chance to answer her.<a href="#_ftn11" name="_ftnref11" id= | |
| 500 "_ftnref11">[11]</a> The answer is that while Mary was responding | |
| 501 to the angels' question Christ arrived and the angels stood out of | |
| 502 reverence. When Mary saw this, she was puzzled and turned around to | |
| 503 see what had made them stand up. Thus in Luke (24:4) mention is | |
| 504 made that the two angels were seen standing.</p> | |
| 505 <p>Having turned around, Mary <b>saw Jesus standing, but she did | |
| 506 not know that it was Jesus</b>, for he did not appear glorious to | |
| 507 her, although the angels saw him as glorious and were honoring him. | |
| 508 We see from this that if anyone desires to see Christ, they must | |
| 509 turn round to him: "Return to me, says the Lord of hosts, and I | |
| 510 will return to you" (Zech 1:3). Those come to the point of seeing | |
| 511 him who entirely turn themselves to him by love: "She [Wisdom] | |
| 512 hastens to make herself known to those who desire her" (Wis | |
| 513 6:14).</p> | |
| 514 <p>Mystically, this signifies that at one time Mary had turned her | |
| 515 back to Christ by her disbelief, but when she turned her soul to | |
| 516 knowing him, she turned round to him.</p> | |
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517 <p>2506 Why didn't Mary recognize Christ, since he was the same |
| 35 | 518 person as before? We should say that it was either because she did |
| 519 not believe that the one she had seen dead had risen, or else her | |
| 520 eyes were held so that she would not recognize him, like the two | |
| 521 disciples on their way to Emmaus (Lk 24:16).</p> | |
| 522 <p>2507 The words of Christ are now given: <b>Woman, why are you | |
| 523 weeping?</b> First we see Christ's question; then Mary's | |
| 524 answer.</p> | |
| 525 <p>2508 Concerning the first, note that Mary was advancing step by | |
| 526 step: for the angels asked her why she was weeping, but Christ | |
| 527 asked her whom she was looking for, for her weeping was caused by | |
| 528 the desire which led her to look. Christ asked her whom she was | |
| 529 looking for in order to increase this desire, for when she spoke of | |
| 530 the one she was seeking, her love burned more intensely, and so she | |
| 531 would continue to seek him: "Seek his presence continually" (Ps | |
| 532 105:4); "But the path of the righteous is like the light of dawn, | |
| 533 which shines brighter and brighter until full day" (Prv 4:18).</p> | |
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534 <p>2509 When the Evangelist says, <b>Supposing him to be the |
| 35 | 535 gardener, she said to him</b>, we see Mary's answer: first, whom |
| 536 she thought was questioning her; then her response.</p> | |
| 537 <p>2510 Mary thought the gardener was speaking to her, because she | |
| 538 knew that the guards had already fled, frightened by the earthquake | |
| 539 and the sight of the angels, and that the only one who would be | |
| 540 there would be the one taking care of it, the gardener. As Gregory | |
| 541 says: "This woman, in erring did not err, when she thought that | |
| 542 Christ was a gardener, for he planted the seeds of virtue in her | |
| 543 heart by the strength of his love."<a href="#_ftn12" name= | |
| 544 "_ftnref12" id="_ftnref12">[12]</a> "I will water my orchard and | |
| 545 drench my garden plot" (Sir 24:31).</p> | |
| 546 <p>2511 Mary said to Jesus, <b>Sir, if you have carried him away, | |
| 547 tell me.</b> She calls him <b>Sir</b> in order to gain his | |
| 548 good‑will. But since this "gardener" had just arrived, and | |
| 549 Mary had not told him whom she was looking for, why does she say, | |
| 550 <b>if you have carried him away?</b> Who was <b>him</b>? We should | |
| 551 say that the force of love usually causes the lover to think that | |
| 552 no one would be ignorant of the one who is always in his thoughts. | |
| 553 For example, we read in Luke that our Lord asked [on the road to | |
| 554 Emmaus] "What is this conversation which your are holding with each | |
| 555 other as your walk?" And one of the disciples answered, "Are you | |
| 556 the only visitor to Jerusalem who does not know the things that | |
| 557 have happened there in these days" (Lk 24:17).</p> | |
| 558 <p>2512 When Mary says, <b>tell me where you have laid him, and I | |
| 559 will take him away</b>, she shows a wonderful courage which would | |
| 560 not be driven off by the sight of a dead person, and she would have | |
| 561 tried to carry the body away even though it was beyond her | |
| 562 strength. But this is what 1 Corinthians (13:7) says, "Love hopes | |
| 563 all things." She wanted to take him so the Jews would not violate | |
| 564 the dead body and to carry it to another secret grave.</p> | |
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565 <p>2513 Next the Evangelist shows Mary recognizing Christ. The |
| 35 | 566 Evangelist uses the name Mary, while before he had used the general |
| 567 word "woman," (v 13;15). He calls her by her own name to show that | |
| 568 she was well known to the saints ‑ "He determines the number | |
| 569 of the stars, he gives to them their names" (Ps 147:4); "I know you | |
| 570 by name" (Ex 33:12) ‑ and to indicate that although all | |
| 571 things are moved by God with a general motion, yet a special grace | |
| 572 is needed for a person's justification.</p> | |
| 573 <p>The effect of her being called by Christ was that <b>she turned | |
| 574 and said to him in Hebrew, Rabboni! (which means Teacher).</b></p> | |
| 575 <p><b> </b></p> | |
| 576 <p>2514 Wasn't Mary always looking at Christ when he was speaking | |
| 577 to her? According to Augustine, this present turning refers to her | |
| 578 interior state of mind: before, although she was facing Christ, she | |
| 579 thought he was someone else, the gardener; but now her heart was | |
| 580 turned and she recognized him for what he was.<a href="#_ftn13" | |
| 581 name="_ftnref13" id="_ftnref13">[13]</a></p> | |
| 582 <p>Or, one could say that, as was said, she thought he was someone | |
| 583 else, and so while she was talking to him she did not look at him | |
| 584 but was concerned with the Christ she carried in her heart, and was | |
| 585 looking about for some trace of him.</p> | |
| 586 <p>Christ called her by her own name, <b>Mary</b>: This was like | |
| 587 saying: Where are you looking? Recognize him who has recognized | |
| 588 you. As soon as she heard her name she recognized him, and said, | |
| 589 <b>Rabboni, which means Teacher</b>, for this was what she used to | |
| 590 call him. We can understand from this that the cause of our | |
| 591 justification and of our profession of faith is to have been called | |
| 592 by Christ.</p> | |
| 593 <p>2515 Next, the Evangelist shows Mary receiving instructions from | |
| 594 Christ: one of them is negative, the other positive, <b>go to my | |
| 595 brethren.</b></p> | |
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596 <p>2516 He does two things about the first: he states the |
| 35 | 597 prohibition, and then gives the reason for it. Christ warns Mary |
| 598 not to touch him, saying, <b>Do not hold me.</b> Even though we do | |
| 599 not read here that Mary wanted to touch Christ, Gregory says we can | |
| 600 see from this that Mary fell at the feet of Christ and wanted to | |
| 601 grasp the one she had recognized.<a href="#_ftn14" name="_ftnref14" | |
| 602 id="_ftnref14">[14]</a> He adds the reason, <b>for I have not yet | |
| 603 ascended to my Father.</b> It seems from this that after his | |
| 604 resurrection, Christ did not want to be touched before he ascended. | |
| 605 But the opposite is found in Luke (24:39): "Handle me, and see; for | |
| 606 a spirit has not flesh and bones." It is no answer to say that | |
| 607 Christ wanted to be touched by his disciples, but not by the women, | |
| 608 for we see in Matthew (28:9), that Mary Magdalene and other women | |
| 609 came to him and did grasp him by his feet. Therefore, we should | |
| 610 understand, according to the letter of the text, that Mary saw | |
| 611 angels at two times: the first time was with the other women, when | |
| 612 she saw one angel sitting on the stone, as Matthew (28:2) says, and | |
| 613 Mark (16:5); the second time was when she returned and saw two | |
| 614 angels inside the tomb, as John (20:12) says. Similarly, she also | |
| 615 saw Christ two times: first in the garden, when she thought he was | |
| 616 the gardener, as we just saw; secondly, she saw him when she was | |
| 617 running with the other women to tell the disciples what they had | |
| 618 seen (in order to strengthen them in their faith in the | |
| 619 resurrection). It was this second time that they approached and | |
| 620 held Christ's feet, as Matthew (28:9) and Mark (16:9) say.</p> | |
| 621 <p>2517 There are two mystical reasons why Christ did not want to | |
| 622 be touched. First, because this particular woman signified the | |
| 623 Church of the Gentiles, which was not to touch Christ by faith | |
| 624 until he had ascended to the Father: "A congregation of people will | |
| 625 surround you; for their sakes return on high" [Ps 7:8]. The other | |
| 626 reason is given by Augustine in his work on <i>The | |
| 627 Trinity.</i><a href="#_ftn15" name="_ftnref15" id= | |
| 628 "_ftnref15">[15]</a>It is that touch is the last stage of | |
| 629 knowledge: when we see something, we know it to a certain extent, | |
| 630 but when we touch it our knowledge is complete. Now this particular | |
| 631 woman had some faith in Christ, which was that he was a holy man; | |
| 632 and this was why she called him Teacher. But she had not yet | |
| 633 reached the point of believing that he was equal to the Father and | |
| 634 one with God. Thus Christ says, <b>Do not hold me</b>, that is, do | |
| 635 not allow what you now believe of me to be the limit of your faith, | |
| 636 <b>for I have not yet ascended to my Father</b>, that is, in your | |
| 637 heart, because you do not believe that I am one with him - yet she | |
| 638 did believe this later. In a way Christ did ascend to the Father | |
| 639 within her when she had advanced in the faith to the point of | |
| 640 believing that he was equal to the Father.</p> | |
| 641 <p>2518 Or, we could say, with Chrysostom, that after this woman | |
| 642 saw that Christ had arisen, she thought he was in the same state as | |
| 643 he was before, having a life subject to death.<a href="#_ftn16" | |
| 644 name="_ftnref16" title="" id="_ftnref16">[16]</a> She wanted to be | |
| 645 with him as she was before his passion, and in her joy thought | |
| 646 there was nothing extraordinary about him, although Christ's flesh | |
| 647 had become much better by arising. To correct this impression | |
| 648 Christ said, <b>Do not hold me.</b> It was like saying: Do not | |
| 649 think that I have a mortal life, and can associate with you as | |
| 650 before: "Even though we once regarded Christ from a human point of | |
| 651 view, we regard him thus no longer" (2 Cor 5:16). This is what he | |
| 652 adds when he says, <b>for I have not yet ascended to my Father.</b> | |
| 653 Accordingly, this statement does not give the reason for his | |
| 654 prohibition, but an answer to an implicit question. It was like | |
| 655 saying: Although you see me remaining here, it is not because my | |
| 656 flesh is not glorified but because <b>I have not yet ascended to my | |
| 657 Father.</b> For before he ascended he wanted to strengthen in the | |
| 658 hearts of the apostles their faith in his resurrection and in his | |
| 659 divinity.</p> | |
| 660 <p>2519 After this he gives his positive directions, <b>go to my | |
| 661 brethren</b>, that is the apostles, because they are his brethren | |
| 662 by his having the same nature: "He had to be made like his brethren | |
| 663 in every respect" (Heb 2:17); and they are his brethren by being | |
| 664 adopted through grace, because they are the adopted children of his | |
| 665 Father, of whom he is the natural Son.</p> | |
| 666 <p>Notice the three privileges given to Mary Magdalene. First, she | |
| 667 had the privilege of being a prophet because she was worthy enough | |
| 668 to see the angels, for a prophet is an intermediary between angels | |
| 669 and the people. Secondly, she had the dignity or rank of an angel | |
| 670 insofar as she looked upon Christ, on whom the angels desire to | |
| 671 look. Thirdly, she had the office of an apostle; indeed, she was an | |
| 672 apostle to the apostles insofar as it was her task to announce our | |
| 673 Lord's resurrection to the disciples. Thus, just as it was a woman | |
| 674 who was the fist to announce the words of death, so it was a woman | |
| 675 who would be the first to announce the words of life.</p> | |
| 676 <p>2520 <b>And say to them, I am ascending to my Father and your | |
| 677 Father.</b> "I go to the Father" (14:12); "He who descended is he | |
| 678 who also ascended far above all the heavens" (Eph 4:10). Arius | |
| 679 based his error on these words, <b>my Father and your Father.</b> | |
| 680 He took it to mean that God is the Father of the Son in the same | |
| 681 way that he is our Father, and that he is the God of the Son in the | |
| 682 same way that he is our God. The answer to this is that the meaning | |
| 683 of these words must be gathered from the circumstances in which | |
| 684 they were spoken. Christ said before, <b>go to my brethren</b>. But | |
| 685 Christ had these brethren insofar he had a human nature, and in his | |
| 686 human nature he is subject to the Father as a creature to the | |
| 687 Creator, for the body of Christ is something created.</p> | |
| 688 <p>2521 Or, according to Augustine, Christ is speaking of himself | |
| 689 and referring to each of his natures.<a href="#_ftn17" name= | |
| 690 "_ftnref17" title="" id="_ftnref17">[17]</a> <b>I am ascending to | |
| 691 my Father and your Father</b> refers to his divine nature, and from | |
| 692 this point of view he has as Father God, to whom he is equal and | |
| 693 like in nature. Thus, the meaning is my Father by nature, and your | |
| 694 Father by grace. It is saying in effect: the fact that you are | |
| 695 adopted children by grace is due to me: "God sent forth his Son ... | |
| 696 so that we might receive adoption as sons" (Gal 4:4); "For those | |
| 697 whom he foreknew he also predestined to be conformed to the image | |
| 698 of his Son, in order that he might be the first‑born among | |
| 699 many brethren" (Rom 8:29). When he adds, <b>to my God and your | |
| 700 God</b>, he is referring to his human nature. From this point of | |
| 701 view God rules him; thus he says, <b>my God</b>, under whom I am a | |
| 702 man. <b>And your God</b>, and between him and you I am the | |
| 703 mediator: for God is our God because through Christ we are pleasing | |
| 704 to him: "Having then been justified by faith, we have peace with | |
| 705 God through our Lord Jesus Christ, through whom also we have | |
| 706 obtained access by faith to this grace in which we stand; and we | |
| 707 exult in the hope of the glory of the children of God" [Rom 5:1]; | |
| 708 "God was in Christ reconciling the world to himself" (2 Cor | |
| 709 5:19).</p> | |
| 710 <p>2522 Mary was quick to obey, as we see from <b>Mary Magdalene | |
| 711 went and said to the disciples</b> etc. "For I received from the | |
| 712 Lord what I also delivered to you" (1 Cor 11:23); "What I have | |
| 713 heard from the Lord of hosts, the God is Israel, I announce to you" | |
| 714 (Is 21:10).<br /> | |
| 715 <br /> | |
| 716 <br /></p> | |
| 717 <p align="center"><b>LECTURE 4</b></p> | |
| 718 <blockquote> | |
| 719 <p><b>19 On the evening of that day, the first day of the week, the | |
| 720 doors being shut where the disciples were [gathered together], for | |
| 721 fear of the Jews, Jesus came and stood among them and said, to | |
| 722 them, "Peace be with you." 20 When he had said this, he showed them | |
| 723 his hands and his side. Then the disciples were glad when they saw | |
| 724 the Lord. 21 Jesus said to them again, "Peace be with you. As the | |
| 725 Father has sent me, even so I send you." 22 And when he had said | |
| 726 this, he breathed on them, and said to them, "Receive the Holy | |
| 727 Spirit. 23 If you forgive the sins of any, they are forgiven; if | |
| 728 you retain the sins of any, they are retained."<a href="#_ftn18" | |
| 729 name="_ftnref18" id="_ftnref18">[18]</a></b></p> | |
| 730 </blockquote> | |
| 731 <p>2523 Having described how Christ appeared to the holy women, the | |
| 732 Evangelist now tells of his appearance to the apostles: first, his | |
| 733 appearance at Jerusalem before all except Thomas; secondly, his | |
| 734 appearance when Thomas was present (v 26); thirdly, the events near | |
| 735 the Sea of Tiberias (ch 21). Three things are done regarding the | |
| 736 first: first, we see our Lord appear; secondly, we see a duty | |
| 737 imposed on the apostles, <b>I send you</b>; thirdly, our Lord gives | |
| 738 them a spiritual gift, <b>Receive the Holy Spirit.</b> He does | |
| 739 three things about the first: he mentions the circumstances of | |
| 740 Christ's appearance; secondly, the details of the appearance, (v | |
| 741 19); thirdly, the result of this, <b>the disciples were | |
| 742 glad.</b></p> | |
| 743 <p>The Evangelist mentions four circumstances in our Lord's | |
| 744 appearance to the disciples. First, he mentions the time of day, | |
| 745 <b>on the evening;</b> secondly, what day it was, <b>of that | |
| 746 day</b>, thirdly, the condition of the place, <b>the doors being | |
| 747 shut</b>; and fourthly, the state of the disciples, <b>where the | |
| 748 disciples were gathered together for fear of the Jews.</b></p> | |
| 749 <p>2524 The time of our Lord's appearance was in the evening; and | |
| 750 there were two literal reasons for this. First, he wanted to appear | |
| 751 when they were all together; consequently, he waited until evening, | |
| 752 so that those who had been at various places during the day would | |
| 753 be found together in the evening, when they gathered together. | |
| 754 Secondly, our Lord appeared to strengthen and comfort them. And so | |
| 755 he chose a time when they would be more afraid and in need of | |
| 756 comfort and strength; this was in the evening: "God is our refuge | |
| 757 and strength, a very present help in trouble" (Ps 46:1).</p> | |
| 758 <p>There is also a mystical reason: for at the end of the world our | |
| 759 Lord will appear to the faithful in the middle of the night when | |
| 760 the cry is heard that the bridegroom is coming to reward them. "And | |
| 761 when evening came, the owner of the vineyard said to the steward, | |
| 762 'Call the laborers and pay them their wages' (Mt 20:8).</p> | |
| 763 <p>2525 The day Christ appeared was the very day on which he arose, | |
| 764 for it was the evening <b>of that day, the first day of the | |
| 765 week</b>, Sunday. We saw this day mentioned in (20:1).</p> | |
| 766 <p>From the Gospels we can see that our Lord appeared five times on | |
| 767 that day: Once to Magdalene alone (which we just considered v 14), | |
| 768 and again to her when she was returning to the disciples with the | |
| 769 other women, when they approached and held our Lord's feet [Mt | |
| 770 28:9]. The third time was to the two disciples on the road to | |
| 771 Emmaus (Lk 24:13). The fourth time was to Simon Peter; but how, | |
| 772 when or where he appeared we do not know, but just that he | |
| 773 appeared: "The Lord has risen indeed, and has appeared to Simon" | |
| 774 (Lk 24:34). The fifth time was when he appeared to all the | |
| 775 disciples together in the evening, as John mentions here (v | |
| 776 19).</p> | |
| 777 <p>This is the reason why we sing: "This is the day which the Lord | |
| 778 has made; let us rejoice and be glad in it" (Ps 118:24). We can | |
| 779 also understand from these events that on the day of the general | |
| 780 resurrection Christ will appear openly to all women, sinners, | |
| 781 pilgrims, apostles and apostolic men, because "Every eye will see | |
| 782 him, every one who pierced him" (Rev 1:7).</p> | |
| 783 <p>2526 The place is described as having <b>the doors shut.</b> The | |
| 784 literal reason for this being that it was late, during the night, | |
| 785 and also <b>for fear of the Jews.</b> From Christ's point of view | |
| 786 the doors were shut so he could show them his power by entering | |
| 787 through closed doors.</p> | |
| 788 <p>2527 Regarding this point, some say that to enter through closed | |
| 789 doors is a property of the glorified body. They say that due to | |
| 790 some inherent property in a glorified body, it can be | |
| 791 simultaneously present in the same place as another body. Thus, | |
| 792 this is accomplished without a miracle. But this position cannot | |
| 793 stand, for the fact that a non‑glorified human body cannot be | |
| 794 simultaneously in the same place as another body is due to its very | |
| 795 nature. Consequently, if the glorified body has an inherent ability | |
| 796 to be in a place occupied at the same time by another body, it must | |
| 797 be because it lacks the property which now prevents this in the | |
| 798 case of a non‑glorified body. But this latter property cannot | |
| 799 be separated or destroyed from a body, since it is not a | |
| 800 mathematical bulk, as they say, but the very dimensions of the | |
| 801 quantified body through which it has a local position. Thus the | |
| 802 Philosopher, when he argues against those who posit ideas and | |
| 803 matter, asserts that even on the assumption that the entire region | |
| 804 above the earth is a vacuum, no sense‑perceptible body could | |
| 805 exist there in the same place as another body because of their | |
| 806 quantitative dimensions.<a href="#_ftn19" name="_ftnref19" id= | |
| 807 "_ftnref19">[19]</a> Now no property of a glorified body can remove | |
| 808 the dimensions from a body and have it still remain a body. Thus we | |
| 809 should say that Christ did this miraculously, by the power of his | |
| 810 divinity, and that whenever something similar happens with the | |
| 811 saints, it is miraculous and requires a new miracle. Augustine and | |
| 812 Gregory teach this explicitly. Augustine says: "Do you want to know | |
| 813 how Christ could enter through closed doors? If you understood how, | |
| 814 it would not be a miracle. Where reason falls, faith | |
| 815 instructs."<a href="#_ftn20" name="_ftnref20" id= | |
| 816 "_ftnref20">[20]</a> And he adds: "He was able to enter with the | |
| 817 doors shut, who was born without his mother's virginity being taken | |
| 818 away." <a href="#_ftn21" name="_ftnref21" id="_ftnref21">[21]</a> | |
| 819 So, just as Christ's leaving the womb of his virgin mother was a | |
| 820 miracle of his divine power, so was his entering through closed | |
| 821 doors.</p> | |
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822 <p>2528 In the mystical interpretation we can understand that |
| 35 | 823 Christ appears to us when our doors, that is, our external senses, |
| 824 are closed in prayer: "But when you pray, go into your room and | |
| 825 shut the door" (Mt 6:6). It is also a reminder that at the end of | |
| 826 the world those who are prepared will be admitted to the marriage | |
| 827 feast, and then the door will be shut (Mt 25:10).</p> | |
| 828 <p>2529 We should imitate the conduct of the apostles, for they are | |
| 829 described as <b>gathered together.</b> This too is not without its | |
| 830 mystery: for Christ came when they were united together, and the | |
| 831 Holy Spirit descended on them when they were united together, | |
| 832 because Christ and the Holy Spirit are present only to those who | |
| 833 are united in charity: "For where two or three are gathered in my | |
| 834 name, there am I in the midst of them" (Mt 18:20).</p> | |
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835 <p>2530 Now three things are mentioned about the appearance of |
| 35 | 836 Christ: the way he showed himself; the greeting he gave them; and |
| 837 the way he gave them definite evidence of his real presence.</p> | |
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838 <p>2531 Christ showed that he was present with them beyond any |
| 35 | 839 doubt because <b>Jesus came and stood among them. Jesus came,</b> |
| 840 personally, as he had promised: "I go away, and I will come to you" | |
| 841 (14:28). And he <b>stood among them</b>, so that each one could | |
| 842 recognize him with certainty. Thus the Jews who did not know him | |
| 843 are blamed "Among you stands one whom you do not know" (1:26). | |
| 844 Again, Jesus <b>stood among them</b>, the disciples, to show that | |
| 845 he was human like them: "with a garland of brethren around him, he | |
| 846 was like a young cedar on Lebanon" (Sir 50:12). Again, he <b>stood | |
| 847 among them</b>,lowering himself, for he lived among them as one of | |
| 848 them: "If they make you master of the feast, do not exalt yourself; | |
| 849 be among them as one of them" (Sir 32:1); "I am among you as one | |
| 850 who serves" (Lk 22:27). Also, he wanted to show that we ought to | |
| 851 stand among the virtues: "This is the way, walk in it; do not turn | |
| 852 asde to the right or to the left" [Is 30:21]. One who goes beyond | |
| 853 the middle road of virtue goes to the right; one who falls short of | |
| 854 the middle road goes to the left.</p> | |
| 855 <p>2532 He greets them with the words, <b>Peace be with you.</b> It | |
| 856 was necessary to say this because their peace was disturbed in many | |
| 857 ways. Their peace with God was troubled; they had sinned against | |
| 858 him, some by denying him, others by running away: "You will all | |
| 859 fall away because of me this night; for it is written, 'I will | |
| 860 strike the shepherd, and the sheep of the flock will be scattered'" | |
| 861 (Mt 26:31). To cure this Jesus offers them the peace of | |
| 862 reconciliation with God: "We were reconciled to God by the death of | |
| 863 his Son" (Rom 5:10), which he accomplished by his suffering. Their | |
| 864 peace with themselves was disturbed because they were depressed and | |
| 865 hesitant in their faith. And he offers his peace to cure this: | |
| 866 "Great peace have those who love your law" (Ps 119:165). Their | |
| 867 peace with others was disturbed because they were being persecuted | |
| 868 by the Jews. And to this he says, <b>Peace be with you</b>, to | |
| 869 counter the persecution of the Jews: "Peace I leave with you; my | |
| 870 peace I give to you" (14:27).</p> | |
| 871 <p>2533 Jesus gives them sure proof that it is really himself by | |
| 872 showing them his hands and side. <b>When he had said this, he | |
| 873 showed them his hands and his side,</b> because in them the marks | |
| 874 of his passion remained in a special way: "See my hands and my | |
| 875 feet, that it is I myself" (Lk 24:39). And when in glory he will | |
| 876 show himself in the same way: "If a man loves me, he will keep my | |
| 877 word" (14:23), "and I will manifest myself to him" (14:21).</p> | |
| 878 <p>2534 Now the effect of his appearance is mentioned: this was the | |
| 879 joy in the hearts of the disciples when they saw the Lord, as he | |
| 880 had promised: "I will see you again, and your hearts will rejoice" | |
| 881 (16:22). This joy will be complete for the good in their native | |
| 882 land, when they have the clear vision of God: "You shall see and | |
| 883 your heart shall rejoice; and your bones shall flourish like the | |
| 884 grass" (Is 66:14).</p> | |
| 885 <p>2535 Now he charges the apostles with their ministry: first, he | |
| 886 grants them the bond of peace; secondly, he charges them, <b>as the | |
| 887 Father has sent me.</b></p> | |
| 888 <p>2536 Jesus said to them again, <b>Peace be with you</b>. He said | |
| 889 this to counter a twofold anxiety. The first time he said, <b>Peace | |
| 890 be with you</b>, was to combat the anxiety caused by the Jews; but | |
| 891 when he said the second time, <b>Peace be with you</b>, this was to | |
| 892 deal with the anxiety to come from the Gentiles: "In me you may | |
| 893 have peace ... in the world you have tribulation" (16:33). He said | |
| 894 this because they were about to be sent to the Gentiles.</p> | |
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895 <p>2537 Accordingly, Jesus immediately enjoins them, <b>As the |
| 35 | 896 Father has sent me, even so I send you.</b> This shows that he is |
| 897 the intermediary between us and God: "There is one mediator between | |
| 898 God and men, the man Christ Jesus" (1 Tim 2:5). This was a source | |
| 899 of strength for the disciples: for they recognized the authority of | |
| 900 Christ, and knew that he was sending them by divine authority. They | |
| 901 were also strengthened because they recognized their own dignity, | |
| 902 the dignity of being apostles; for an apostle is one who is sent. | |
| 903 <b>As the Father has sent me, even so I send you</b>: that is, as | |
| 904 the Father, who loves me, sent me into the world to suffer for the | |
| 905 salvation of the faithful ‑ "For God sent the Son into the | |
| 906 world, not to condemn the world, but that the world might be saved | |
| 907 through him" (3:17) ‑ so I, who love you, send you to undergo | |
| 908 suffering for my name ‑ "I send you out as sheep in the midst | |
| 909 of wolves" (Mt 10:16).</p> | |
| 910 <p>2538 Jesus makes them adequate for their task by giving them the | |
| 911 Holy Spirit, "God, who has qualified us to be ministers of a new | |
| 912 covenant, not in a written code but in the Spirit" (2 Cor 3:6). In | |
| 913 this giving of the Spirit, he first grants them a sign of this | |
| 914 gift, which is, that <b>he breathed on them.</b> We see something | |
| 915 like this in Genesis (2:7), when God "breathed into his nostrils | |
| 916 the breath of life," of natural life, which the first man | |
| 917 corrupted, but Christ repaired this by giving the Holy Spirit. We | |
| 918 should not suppose that this breath of Christ was the Holy Spirit; | |
| 919 it was a sign of the Spirit. So Augustine says, in <i>The | |
| 920 Trinity</i>: "This bodily breath was not the substance of the Holy | |
| 921 Spirit, but a fitting sign that the Holy Spirit proceeds not just | |
| 922 from the Father but also from the Son."<a href="#_ftn22" name= | |
| 923 "_ftnref22" id="_ftnref22">[22]</a></p> | |
| 924 <p>2539 Notice that the Holy Spirit was sent over Christ, first, in | |
| 925 the appearance of a dove, at his baptism (1:32), and then in the | |
| 926 appearance of a cloud, at his transfiguration (Mt 17:5). The reason | |
| 927 for this is that the grace of Christ, which is given by the Holy | |
| 928 Spirit, was to be distributed to us by being proliferated through | |
| 929 the sacraments. Consequently, at Christ's baptism the Holy Spirit | |
| 930 descended in the form of a dove, which is an animal known for its | |
| 931 proliferation. And since the grace of Christ comes through | |
| 932 teaching, the Spirit descended in a luminous cloud, and Christ is | |
| 933 seen to be a Teacher, "Listen to him" (Mt 17:5). The Spirit | |
| 934 descended over the apostles the first time through a breath to | |
| 935 indicate the proliferation of grace through the sacraments, whose | |
| 936 ministers they were. Thus Christ said, <b>"If you forgive the sins | |
| 937 of any, they are forgiven</b>: "Go therefore and make disciples of | |
| 938 all nations, baptizing them in the name of the Father and of the | |
| 939 Son and of the Holy Spirit" (Mt 28:19). The second time the Spirit | |
| 940 descended on them in tongues of fire to indicate the proliferation | |
| 941 of grace through teaching; and so we read in Acts (2:4) that right | |
| 942 after they were filled with the Holy Spirit they began to | |
| 943 speak.</p> | |
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944 <p>2540 We see the words used when the Spirit was given, <b>Receive |
| 35 | 945 the Holy Spirit.</b> But did they receive the Holy Spirit then? It |
| 946 seems not, for since Christ had not yet ascended, it was not | |
| 947 fitting that he give gifts to us. Indeed, according to Chrysostom, | |
| 948 there were some who said that Christ did not give them the Holy | |
| 949 Spirit at that time, but prepared them for the future giving of the | |
| 950 Spirit at Pentecost.<a href="#_ftn23" name="_ftnref23" id= | |
| 951 "_ftnref23">[23]</a> They were brought to this opinion because | |
| 952 Daniel (10:8) could not endure his sight of an angel, and so these | |
| 953 disciples could not have endured the coming of the Holy Spirit | |
| 954 unless they had been prepared. But Chrysostom himself says that the | |
| 955 Holy Spirit was given to the disciples, not for all tasks in | |
| 956 general, but for a specific task, that is, to forgive sin. | |
| 957 Augustine and Gregory say that the Holy Spirit has two precepts of | |
| 958 love: love of God and of neighbor.<a href="#_ftn24" name= | |
| 959 "_ftnref24" id="_ftnref24">[24]</a> Therefore, the Holy Spirit was | |
| 960 given the first time on earth to indicate the precept of the love | |
| 961 of neighbor; and the Spirit was given the second time from heaven | |
| 962 to indicate the precept of the love of God.</p> | |
| 963 <p>2541 Thirdly, we see the fruit of the gift, If you forgive the | |
| 964 sins of any, they are forgiven. This forgiving of sins is a fitting | |
| 965 effect of the Holy Spirit. This is so because the Holy Spirit is | |
| 966 charity, love, and through the Holy Spirit love is given to us: | |
| 967 "God's love has been poured into our hearts through the Holy Spirit | |
| 968 which has been given to us" (Rom 5:5). Now it is only through love | |
| 969 that sins are forgiven, for "Love covers all offenses" (Prv 10:12); | |
| 970 "Love covers a multitude of sins" (1 Pet 4:8).</p> | |
| 971 <p>2542 We can ask here why we read, <b>If you forgive the sins of | |
| 972 any</b>, for only God forgives sins? Some say that only God | |
| 973 forgives the sin, while the priest absolves only from the debt of | |
| 974 punishment, and pronounces the person free from the stain of sin. | |
| 975 This is not true: for the sacrament of Penance, since it is a | |
| 976 sacrament of the New Law, gives grace, as does Baptism. Now in the | |
| 977 sacrament of Baptism, the priest baptizes as an instrument, and yet | |
| 978 he confers grace. It is similar in the sacrament of Penance, the | |
| 979 priest absolves from the sin and the punishment as a minister and | |
| 980 sacramentally, insofar as he administers the sacrament in which | |
| 981 sins are forgiven. The statement that God alone forgives sins | |
| 982 authoritatively is true. So also, only God baptizes, but the priest | |
| 983 is the minister, as was said.</p> | |
| 984 <p>2543 Another question arises from the statements, <b>Receive the | |
| 985 Holy Spirit. If you forgive the sins of any, they are forgiven.</b> | |
| 986 It seems from this that one who does not have the Holy Spirit | |
| 987 cannot forgive sins. We should say about this that if the | |
| 988 forgiveness of sins was the personal work of the priest, that is, | |
| 989 that he did this by his own power, he could not sanctify anyone | |
| 990 unless he himself were holy. But the forgiveness of sins is the | |
| 991 personal work of God, who forgives sins by his own power and | |
| 992 authority. The priest is only the instrument. Therefore, just as a | |
| 993 master, through his servant and minister, whether good or bad, can | |
| 994 accomplish what he wills, so our Lord, through his ministers, even | |
| 995 if they are evil, can confer the sacraments, in which grace is | |
| 996 given.</p> | |
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997 <p>2544 Again, there is a question about, <b>If you forgive the |
| 35 | 998 sins of any, they are forgiven.</b> We should say, as we already |
| 999 did, that in the sacraments the priest acts as a minister: "This is | |
| 1000 how one should regard us, as servants [ministers] of Christ and | |
| 1001 stewards of the mysteries of God" (1 Cor 4:1). Thus, in the same | |
| 1002 way that God forgives and retains sins, so also does the priest. | |
| 1003 Now God forgives sins by giving grace, and he is said to retain by | |
| 1004 not giving grace because of some obstacle in the one who is to | |
| 1005 receive it. So also the minister forgives sins, insofar as he | |
| 1006 dispenses a sacrament of the Church, and he retains insofar as he | |
| 1007 accounts someone unworthy to receive the sacrament.</p> | |
| 1008 <p align="center"><b>LECTURE 5</b></p> | |
| 1009 <blockquote> | |
| 1010 <p><b>24 Now Thomas, one of the twelve, called the Twin [Didymus], | |
| 1011 was not with them when Jesus came. 25 So the other disciples told | |
| 1012 him, "We have seen the Lord." But he said to them, "Unless I see in | |
| 1013 his hands the print of the nails, and place my finger in the mark | |
| 1014 of the nails, and place my hand in his side, I will not | |
| 1015 believe."<a href="#_ftn25" name="_ftnref25" title="" id= | |
| 1016 "_ftnref25"><b>[25]</b></a></b></p> | |
| 1017 </blockquote> | |
| 1018 <p>2545 After describing our Savior's appearance, the Evangelist | |
| 1019 now mentions the doubt of one of the disciples. First, we see that | |
| 1020 this disciple was absent; secondly, he is told about our Lord's | |
| 1021 appearance; and thirdly, we see his stubborn doubt.</p> | |
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1022 <p>2546 The disciple who was absent is first identified by his |
| 35 | 1023 name, <b>Thomas</b>, which means a "twin" or an "abyss." An abyss |
| 1024 has both depth and darkness. And Thomas was an abyss on account of | |
| 1025 the darkness of his disbelief, of which he was the cause. Again, | |
| 1026 there is an abyss ‑ the depths of Christ's compassion - which | |
| 1027 he had for Thomas. We read: "Abyss calls to abyss" [Ps 42:7]. That | |
| 1028 is, the depths of Christ's compassion calls to the depths of | |
| 1029 darkness [of disbelief] in Thomas, and Thomas' abyss of | |
| 1030 unwillingness [to believe] calls out, when he professes the faith, | |
| 1031 to the depths of Christ.</p> | |
| 1032 <p>Secondly, the dignity of the disciple is mentioned, for he was | |
| 1033 <b>one of the twelve.</b> There were not actually twelve at that | |
| 1034 time, for Judas had died (Mt 25:5), but he was called one of the | |
| 1035 twelve because he had been called to that elevated rank which our | |
| 1036 Lord had set apart as twelve in number: "He called his disciples, | |
| 1037 and chose from them twelve, whom he named apostles" (Lk 6:13). And | |
| 1038 God wanted this number to always remain unchanged.</p> | |
| 1039 <p>Thirdly, he is described by the meaning of his name, <b>Thomas, | |
| 1040 called Didymus.</b> Thomas is a Syrian or a Hebrew name and has two | |
| 1041 meanings: twin and abyss. The English word "twin" is "Didymus" in | |
| 1042 Greek. Because John wrote his Gospel in Greek, he used the word | |
| 1043 Didymus. Perhaps he was called the Twin because he was from the | |
| 1044 tribe of Benjamin, in which some or all were twins. Or, this name | |
| 1045 could be taken from his doubting, for one who is certain holds | |
| 1046 firmly to one side, but one who doubts accepts one opinion but | |
| 1047 fears another might be true.</p> | |
| 1048 <p>2547 <b>Thomas ... was not with them</b>, the disciples, <b>when | |
| 1049 Jesus came</b>, for he returned later than the others who had | |
| 1050 scattered during the day, and so he had missed the comfort of | |
| 1051 seeing the Lord, the conferring of peace and the breath giving the | |
| 1052 Holy Spirit. This teaches us not to become separated from one's | |
| 1053 companions, "not neglecting to meet together, as is the habit of | |
| 1054 some" (Heb 10:25). As Gregory says, it was not by accident that | |
| 1055 this chosen disciple was missing, but by God's will.<a href= | |
| 1056 "#_ftn26" name="_ftnref26" id="_ftnref26">[26]</a> It was in the | |
| 1057 plans of the divine pity that by feeling the wounds in the flesh of | |
| 1058 his Teacher, the doubting disciple should heal in us the wounds of | |
| 1059 disbelief.</p> | |
| 1060 <p>Here we have the strongest signs of God's profound pity. First, | |
| 1061 in this: that he loves the human race so much that he sometimes | |
| 1062 allows tribulations to afflict his elect, so that from these some | |
| 1063 good can accrue to the human race. This was the reason he allowed | |
| 1064 the apostles, the prophets and the holy martyrs to be afflicted: | |
| 1065 "Therefore I have hewn them by the prophets, I have slain them by | |
| 1066 the words of my mouth" (Hos 6:5); "If we are afflicted, it is for | |
| 1067 your comfort and salvation; and if we are comforted it is for your | |
| 1068 comfort which you experience when you patiently endure the same | |
| 1069 sufferings that we suffer" (2 Cor 1:6). Even more remarkable is | |
| 1070 that God allows some saint to fall into sin in order to teach us. | |
| 1071 Why did God allow some saints and holy men to sin gravely (as David | |
| 1072 did by adultery and murder) if not to teach us to be more careful | |
| 1073 and humble? It is so that one who thinks he is standing firm will | |
| 1074 take care not to fall, and so that one who has fallen will make the | |
| 1075 effort to rise. Thus, Ambrose said to the Emperor Theodosius: "The | |
| 1076 one you followed by sinning, try now to follow by | |
| 1077 repenting."<a href="#_ftn27" name="_ftnref27" id= | |
| 1078 "_ftnref27">[27]</a> And Gregory says that the disbelief of Thomas | |
| 1079 was of more benefit to our faith than the faith of the disciples | |
| 1080 who did believe.<a href="#_ftn28" name="_ftnref28" id= | |
| 1081 "_ftnref28">[28]</a></p> | |
| 1082 <p>2548 Thomas is told about our Lord's appearance. Because he had | |
| 1083 not been with the others, <b>the other disciples told him, We have | |
| 1084 seen the Lord.</b> This was by the divine plan, which is that what | |
| 1085 one receives from God should be shared with others: "As each has | |
| 1086 received a gift, employ it for one another" (1 Pet 4:10); "I have | |
| 1087 seen the Lord, and I have been saved" [Gen 32:30].</p> | |
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1088 <p>2549 When Thomas said, <b>Unless I see the print of the |
| 35 | 1089 nails....</b> we see how stubborn he was in doubting. It would have |
| 1090 been justifiable if he had not immediately believed, for we read, | |
| 1091 "One who trusts others too quickly is light‑minded" (Sir | |
| 1092 19:4). But to overdo one's search, especially about the secrets of | |
| 1093 God, shows a coarseness of mind: "As it is not good to eat much | |
| 1094 honey, so one who searches into the majesty [of God] is overwhelmed | |
| 1095 by its glory" [Prv 25:27]; "Seek not what is too difficult for you, | |
| 1096 nor investigate what is beyond your power. Reflect upon what has | |
| 1097 been assigned to you, for you do not need what is hidden" (Sir | |
| 1098 3:22).</p> | |
| 1099 <p>2550 Thomas was difficult to convince and unreasonable in his | |
| 1100 demands. He was difficult because he refused to believe without | |
| 1101 some sensible facts, not just from one sense but from two, sight | |
| 1102 <b>‑ unless I see in his hands the print of the nails</b> | |
| 1103 ‑ and touch ‑ <b>and place my hand in his side.</b> He | |
| 1104 was unreasonable because he insisted on seeing the wounds before | |
| 1105 believing, although he would be seeing something greater, that is, | |
| 1106 the entire person risen and restored. And although Thomas said | |
| 1107 these things because of his own doubts, this was arranged by God | |
| 1108 for our benefit and progress. It is certain that Christ, who arose | |
| 1109 as a complete person, could have healed the marks of his wounds; | |
| 1110 but he kept them for our benefit.<br /> | |
| 1111 <br /> | |
| 1112 <br /></p> | |
| 1113 <p align="center"><b>LECTURE 6</b></p> | |
| 1114 <blockquote> | |
| 1115 <p><b>26 Eight days later, his disciples were again in the house, | |
| 1116 and Thomas was with them. The doors were shut, but Jesus came and | |
| 1117 stood among them, and said, "Peace be with you." 27 Then he said to | |
| 1118 Thomas, "Put your finger here, and see my hands; and put out your | |
| 1119 hand, and place it in my side; do not be faithless, but believing." | |
| 1120 28 Thomas answered him, "My Lord and my God!" 29 Jesus said to him, | |
| 1121 "Have you believed because you have seen me? [Because you have seen | |
| 1122 me, Thomas, you have believed.] Blessed are those who have not seen | |
| 1123 and yet believe [have believed]." 30 Now Jesus did many other signs | |
| 1124 in the presence of the disciples, which are not written in this | |
| 1125 book; 31 but these are written that you may believe that Jesus is | |
| 1126 the Christ, the Son of God, and that believing you may have life in | |
| 1127 his name.<a href="#_ftn29" name="_ftnref29" id= | |
| 1128 "_ftnref29">[29]</a></b></p> | |
| 1129 </blockquote> | |
| 1130 <p>2551 Now the Evangelist presents our Lord's second appearance. | |
| 1131 It was to all the disciples, including Thomas. First, he mentions | |
| 1132 Christ appearing; secondly, we see that Thomas is now convinced; | |
| 1133 thirdly, the Evangelist comments on what he has included in his | |
| 1134 gospel (30). He does three things about the first: the time of | |
| 1135 Christ's appearance is mentioned; then to whom he appeared; and | |
| 1136 thirdly, the way he came (v 26).</p> | |
| 1137 <p>2552 The time was <b>eight days later</b>, that is, from the day | |
| 1138 of our Lord's resurrection, on the evening of which he first | |
| 1139 appeared. One literal reason for mentioning the time was so that | |
| 1140 the Evangelist could show that although Christ had appeared | |
| 1141 frequently to the disciples, he did not remain with them | |
| 1142 continually, since he had not arisen to the same kind of life, just | |
| 1143 as we will not rise to the same kind of life: "All the days of my | |
| 1144 service I would wait, till my release should come" [Job 14:14]. A | |
| 1145 reason for the delay was so that Thomas, hearing about our Lord's | |
| 1146 first appearance from the disciples, would develop a stronger | |
| 1147 desire and become more disposed to believe. A mystical reason for | |
| 1148 our Lord's appearance after eight days is that this indicates how | |
| 1149 he will appear to us in glory [as immortal, etc.]: "When he appears | |
| 1150 we shall be like him, for we shall see him as he is" (1 Jn 3:2). He | |
| 1151 will appear to us in the eighth age, which is the age of those who | |
| 1152 have risen from the dead.</p> | |
| 1153 <p>2553 The Evangelist shows to whom he appeared when he says, | |
| 1154 <b>his disciples were again in the house, and Thomas was with | |
| 1155 them.</b> We should note that Thomas was the only one who needed | |
| 1156 this appearance of Christ, but even so our Lord did not appear to | |
| 1157 him alone, but to the group. This shows that it is not very | |
| 1158 pleasing to God to exist in isolation, but it is to live in a unity | |
| 1159 of charity with others: "For where two or three are gathered in my | |
| 1160 name, there am I in the midst of them" (Mt 18:20). Those to whom | |
| 1161 Christ appears [in this life] are not all gathered into one group, | |
| 1162 and this present assembly of the disciples did not include every | |
| 1163 such one. But in the future all will be gathered together, and no | |
| 1164 one absent: "Wherever the body is, there the eagles will be | |
| 1165 gathered together" (Mt 24:28); "He will send out his angels with a | |
| 1166 loud trumpet call, and they will gather his elect from the four | |
| 1167 winds, from one end of heaven to the other" (Mt 24:31).</p> | |
| 1168 <p>2554 He shows the way Christ appeared by saying, <b>The doors | |
| 1169 were shut, but Jesus came and stood among them, and said, Peace be | |
| 1170 with you.</b> This was explained before. The Evangelist notes three | |
| 1171 things here. First, how Christ came, <b>the doors were shut.</b> As | |
| 1172 Augustine says, this was done miraculously, by the same power which | |
| 1173 enabled him to walk on the water.<a href="#_ftn30" name="_ftnref30" | |
| 1174 id="_ftnref30">[30]</a> Secondly, where he stood, <b>among | |
| 1175 them</b>, so he could be seen by all, as was fitting. Thirdly, we | |
| 1176 see what he said, <b>Peace be with you</b>, that is, the peace | |
| 1177 coming from reconciliation, reconciliation with God, which Jesus | |
| 1178 said had now been accomplished: "We were reconciled to God by the | |
| 1179 death of his Son" (Rom 5:10); "making peace by the blood of his | |
| 1180 cross" (Col 1:20). Jesus also announced to them the future peace of | |
| 1181 eternity and immortality, which he had promised them: "He makes | |
| 1182 peace in your borders" (Ps 147:14); and also the peace of charity | |
| 1183 and unity, which he commanded them to maintain: "Be at peace with | |
| 1184 one another" (Mk 9:49).</p> | |
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1185 <p>2555 Now the Evangelist shows how the doubting disciple was |
| 35 | 1186 rescued and persuaded. Here we see a second sign of God's pity, |
| 1187 which is that he quickly comes to help his elect even though they | |
| 1188 fall. Indeed, the elect fall at times, just like the reprobate. But | |
| 1189 there is a difference: the reprobate are crushed, but the Lord | |
| 1190 quickly puts his hand under the elect so they can rise up: "When a | |
| 1191 just person falls he will not be crushed, for the Lord will put his | |
| 1192 hand under him" [Ps 37:27]; "When I thought, 'My foot slips,' your | |
| 1193 steadfast love, O Lord, held me up" (Ps 94:18). And so our Lord | |
| 1194 quickly puts his hand under the fallen Thomas so that when Thomas | |
| 1195 said, <b>Unless I see ... I will not believe</b>, our Lord rescues | |
| 1196 him, saying, <b>Put your finger here</b>. Three things are | |
| 1197 mentioned here: first, our Lord shows his wounds; secondly, we see | |
| 1198 Thomas' profession; and thirdly, his slowness to believe is | |
| 1199 reproved.</p> | |
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1200 <p>2556 Regarding the first, note that Thomas laid down his own |
| 35 | 1201 conditions for believing, which were that he see and feel Christ's |
| 1202 wounds, as was said. If these conditions were met, he promised to | |
| 1203 believe. So our Lord, helping him by the presence of his divinity, | |
| 1204 rescued him by meeting these conditions. First, we see the | |
| 1205 conditions being met; secondly Thomas is asked to keep his promise | |
| 1206 (v 27).</p> | |
| 1207 <p>2557 One condition was that he feel the wounds, so Christ said, | |
| 1208 <b>Put your finger here.</b> A problem arises here because there | |
| 1209 can be no defects in a glorified body, and wounds are defects. How | |
| 1210 then can there be wounds in the body of Christ? Augustine answers | |
| 1211 this in this book, <i>On the Creed</i>, when he says: "Christ could | |
| 1212 have removed all traces of his wounds from his risen and glorified | |
| 1213 body, but he had reasons for retaining them. First, to show them to | |
| 1214 Thomas, who would not believe unless he touched and saw. Again, he | |
| 1215 will use them to rebuke unbelievers and sinners at the judgment. He | |
| 1216 will not say to them, as he did to Thomas, 'Because you have seen | |
| 1217 me, you have believed,' but rather, to convict them, 'Behold the | |
| 1218 man you have crucified, the wounds you have inflicted. Look at the | |
| 1219 side you have pierced. It was opened for your sake, and you refused | |
| 1220 to enter.'"<a href="#_ftn31" name="_ftnref31" title="" id= | |
| 1221 "_ftnref31">[31]</a></p> | |
| 1222 <p>2558 Another question on this point is whether or not the traces | |
| 1223 of the martyrs' wounds will remain on their bodies. Augustine, in | |
| 1224 his <i>The City of God</i> (22), answers this in a similar manner, | |
| 1225 saying they will remain, not as a disfigurement but like a great | |
| 1226 ornamental beauty. He says "These wounds in their body will not be | |
| 1227 a deformity, but a dignity. And although on their bodies, they will | |
| 1228 radiate not a bodily but a spiritual beauty. Of course, the martyrs | |
| 1229 who suffered amputation or decapitation will not appear in the | |
| 1230 resurrection without their hands and members ‑ for they too | |
| 1231 have been told that not a hair of their head would perish. Indeed, | |
| 1232 even though their members were mutilated or cut off, they will be | |
| 1233 restored, yet the traces of their wounds will remain."<a href= | |
| 1234 "#_ftn32" name="_ftnref32" id="_ftnref32">[32]</a></p> | |
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1235 <p>2559 Gregory asks how the Lord could offer his body to be |
| 35 | 1236 touched because it was incorruptible, for what is incorruptible |
| 1237 cannot be touched.<a href="#_ftn33" name="_ftnref33" id= | |
| 1238 "_ftnref33">[33]</a> "Christ being raised from the dead will never | |
| 1239 die again" (Rom 6:9). The heretic, Eutyches, was influenced by this | |
| 1240 to say that the body of Christ and the bodies of all those who rise | |
| 1241 will not be touchable, but fine and spiritual, like the wind or a | |
| 1242 breath. But since this is contrary to what our Lord said - "Handle | |
| 1243 me, and see; for a spirit has not flesh and bones as you see that I | |
| 1244 have" (Lk 24:39) ‑ our Lord showed that he was incorruptible | |
| 1245 and touchable to demonstrate that his body after his resurrection | |
| 1246 was of the same nature as before, and what had been corruptible had | |
| 1247 now put on incorruption (1 Cor 15:53). It was the same in nature, | |
| 1248 but with a different glory: for what had been heavy and lowly arose | |
| 1249 in glory and subtlety, as the effect of spiritual power.</p> | |
| 1250 <p>2560 Our Lord continued, saying, <b>see my hands</b>, which hung | |
| 1251 on the cross, <b>and put out your hand, and place it in my | |
| 1252 side</b>, which was pierced by the spear, and realize that I am the | |
| 1253 same person who had hung upon the cross. As for the mystical | |
| 1254 interpretation, a finger signifies knowledge, and a hand signifies | |
| 1255 our works. Thus when Thomas is told to put his finger and hand into | |
| 1256 the wounds of Christ, we are being told to use our knowledge and | |
| 1257 works for the service of Christ: "But far be it from me to glory | |
| 1258 except in the cross of our Lord Jesus Christ" (Gal 6:14).</p> | |
| 1259 <p>2561 Our Lord holds Thomas to his promise saying, <b>do not be | |
| 1260 faithless, but believing</b>: "Be faithful unto death" (Rev | |
| 1261 2:10).</p> | |
| 1262 <p>2562 The Evangelist now mentions Thomas' profession. It seems | |
| 1263 that Thomas quickly became a good theologian by professing a true | |
| 1264 faith. He professed the humanity of Christ when he said, <b>My | |
| 1265 Lord</b>, for he had called Christ this before the passion: "You | |
| 1266 call me Teacher and Lord" (Jn 13:13). And he professed the divinity | |
| 1267 of Christ when he said, <b>and my God</b>. Before this, the only | |
| 1268 one who had called Christ God was Peter: "You are the Christ, the | |
| 1269 Son of the living God" (Mt 16:16); "This is the true God and | |
| 1270 eternal life" (1 Jn 5:20).</p> | |
| 1271 <p>2563 Our Lord reproaches Thomas for being slow to believe, | |
| 1272 <b>because you have seen me, Thomas, you have believed</b>; and | |
| 1273 then he praises the others for being quick to believe.</p> | |
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1274 <p>2564 <b>Because you have seen me, Thomas, you have believed</b>. |
| 35 | 1275 There is a problem here: for since faith is the substance of the |
| 1276 things we hope for, the conviction about things that are not seen | |
| 1277 (Heb 11:1), why does our Lord say, <b>because you have seen me you | |
| 1278 have believed</b>? We should say in answer that Thomas saw one | |
| 1279 thing and believed another. He saw the man and the wounds, and from | |
| 1280 these he believed in the divinity of the one who had arisen.</p> | |
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1281 <p>2565 There is a second question. Because Thomas said that he |
| 35 | 1282 would not believe unless he saw and touched, and our Lord was |
| 1283 willing for him to see and touch, it seems our Lord should have | |
| 1284 replied, "because you have seen and touched me you have believed." | |
| 1285 One can say, with Augustine, that we use the sense of sight for any | |
| 1286 of the senses.<a href="#_ftn34" name="_ftnref34" id= | |
| 1287 "_ftnref34">[34]</a> We say, "See how warm it is"; "See how it | |
| 1288 sounds"; "See how it tastes and smells." So our Lord said, <b>Put | |
| 1289 your finger here, and see</b>, not because the finger can see, but | |
| 1290 as meaning, "Touch and perceive." So Christ says here,<b>because | |
| 1291 you have seen me</b>, that is, because you have perceived through | |
| 1292 touch. Or, one could say that Thomas became flustered when he saw | |
| 1293 Christ's wounds and scars, and before he touched Christ with his | |
| 1294 finger he believed and said, <b>My Lord and my God.</b> For | |
| 1295 Gregory, Thomas did touch Christ, but did not profess his faith | |
| 1296 until he saw [the wounds].<a href="#_ftn35" name="_ftnref35" id= | |
| 1297 "_ftnref35">[35]</a></p> | |
| 1298 <p>2566 When Christ said, <b>Blessed are those who have not seen | |
| 1299 and yet have believed</b>, he was praising the readiness of others | |
| 1300 to believe; and this applies especially to us. He says, "have | |
| 1301 believed" rather than "shall believe" because of the certitude [of | |
| 1302 his knowledge].</p> | |
| 1303 <p>Luke seems to say the contrary: "Blessed are the eyes which see | |
| 1304 what you see" (Lk 10:23). Thus, those who have seen are more | |
| 1305 blessed that those who have not seen. I answer that blessedness is | |
| 1306 of two kinds. One is the actual state of blessedness, which | |
| 1307 consists in God's reward, where the better one sees the happier, | |
| 1308 the more blessed, he is. In this respect, the eyes that see are | |
| 1309 blessed, because this is the reward of grace. The other blessedness | |
| 1310 is the hoped‑for blessedness, which is based on one's merits. | |
| 1311 And in this case the more one can merit the more blessed he is. | |
| 1312 And, the one who believes and does not see, merits more than one | |
| 1313 who believes when he sees.</p> | |
| 1314 <p>2567 Now the Evangelist gives his epilogue: first he mentions | |
| 1315 the incompleteness of his gospel; secondly, the benefits it will | |
| 1316 give (v 31). Its incompleteness is clear, for <b>Jesus did many | |
| 1317 other signs in the presence of the disciples</b>, "Lo, these are | |
| 1318 but the outskirts of his ways; and how small a whisper do we hear | |
| 1319 of him! But the thunder of his power who can understand?" (Job | |
| 1320 26:14); "Many things greater than these lie hidden, for we have | |
| 1321 seen but few of his works" (Si 43:32). According to Chrysostom, | |
| 1322 John said this because he mentioned fewer miracles than the other | |
| 1323 evangelists and he did not want it to be thought that he was | |
| 1324 denying these other miracles, and so he especially added, <b>which | |
| 1325 are not written in this book.</b><a href="#_ftn36" name="_ftnref36" | |
| 1326 id="_ftnref36">[36]</a>Or, John could be referring to the passion | |
| 1327 and resurrection of Christ, meaning that after his resurrection | |
| 1328 Christ gave many indications of his resurrection "in the presence | |
| 1329 of the disciples" that were not shown to others: "God ... made him | |
| 1330 manifest; not to all the people but to us who were chosen by God as | |
| 1331 witnesses," (Acts 10:40).</p> | |
| 1332 <p>2568 Now he mentions the benefits given by this gospel. It is | |
| 1333 useful for producing faith: <b>these are written that you may | |
| 1334 believe that Jesus is the Christ, the Son of God</b>. Indeed, all | |
| 1335 Scripture, both the Old and New Testaments, are for this purpose: | |
| 1336 "The beginning of the book writes about me" [Ps 40:7]; "Search the | |
| 1337 scriptures ... it is they that bear witness to me" (5:39). Another | |
| 1338 benefit of his gospel is that it also produces the fruit of life, | |
| 1339 <b>and that believing you may have life</b>: the life of | |
| 1340 righteousness, which is given by faith ‑ "The righteous shall | |
| 1341 live by his faith" (Hab 2:4) ‑ and in the future, the life of | |
| 1342 vision, which is given by glory. This life is in his name, the name | |
| 1343 of Christ: "There is no other name under heaven given among men by | |
| 1344 which we must be saved" (Acts 4:12).</p> | |
| 1345 <div><br clear="all" /> | |
| 1346 <hr align="left" size="1" width="33%" /> | |
| 1347 <div id="ftn1"> | |
| 1348 <p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas | |
| 1349 refers to Jn 20:1 in the <i>Summa Theologiae</i>: III, q. 51, a. 4, | |
| 1350 ad 2; q. 53, a. 2, obj. 3; q. 83, a. 2, ad 4.</p> | |
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1351 </div> |
| 35 | 1352 <div id="ftn2"> |
| 1353 <p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>De | |
| 1354 consensus evangelistarum</i>, 3, ch. 24; PL 34; cf. <i>Catena | |
| 1355 Aurea</i>, 20:1-9.</p> | |
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1356 </div> |
| 35 | 1357 <div id="ftn3"> |
| 1358 <p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>In | |
| 1359 Ioannem hom</i>., 85, ch. 5; PG 59, col 466; cf. <i>Catena | |
| 1360 Aurea</i>, 20:1-9.</p> | |
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1361 </div> |
| 35 | 1362 <div id="ftn4"> |
| 1363 <p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> <i>Tract. in | |
| 1364 Io</i>., 120, ch. 9, col. 1955; cf. <i>Catena Aurea</i>, | |
| 1365 20:1-9.</p> | |
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1366 </div> |
| 35 | 1367 <div id="ftn5"> |
| 1368 <p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> <i>In | |
| 1369 Ioannem hom</i>., 85, ch. 5; PG 59, col 466.</p> | |
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1370 </div> |
| 35 | 1371 <div id="ftn6"> |
| 1372 <p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Tract. in | |
| 1373 Io</i>., 121, ch. 1, col. 1956; cf. <i>Catena Aurea</i>, | |
| 1374 20:10-18.</p> | |
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1375 </div> |
| 35 | 1376 <div id="ftn7"> |
| 1377 <p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> <i>XL | |
| 1378 homiliae in Evangelista</i>, fin; PL 76; cf. <i>Catena Aurea,</i> | |
| 1379 20:10-18.</p> | |
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1380 </div> |
| 35 | 1381 <div id="ftn8"> |
| 1382 <p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> Augustine, | |
| 1383 <i>Confessions</i>.</p> | |
| 1384 </div> | |
| 1385 <div id="ftn9"> | |
| 1386 <p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>In | |
| 1387 Ioannem hom</i>., 86, ch. 1; PG 59, col. 467; cf. <i>Catena | |
| 1388 Aurea</i>, 20:10-18.</p> | |
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1389 </div> |
| 35 | 1390 <div id="ftn10"> |
| 1391 <p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> St. | |
| 1392 Thomas refers to Jn 20:17 in the <i>Summa Theologiae</i>: III, q. | |
| 1393 20, a. 2, s. c. 3; q. 23, a. 2, obj, 2; q. 23, a. 2, ad 2; q. 55, | |
| 1394 a. 6, obj. 3; q. 57, a. 1, obj. 4, and s. c.; q. 80, a. 4, ad | |
| 1395 1.</p> | |
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1396 </div> |
| 35 | 1397 <div id="ftn11"> |
| 1398 <p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> <i>In | |
| 1399 Ioannem hom</i>., 86, ch. 1; PG 59, col. 468; cf. <i>Catena | |
| 1400 Aurea</i>, 20:10-18.</p> | |
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1401 </div> |
| 35 | 1402 <div id="ftn12"> |
| 1403 <p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> <i>XL | |
| 1404 homiliae in Evangelista</i>, 25; PL 76; cf. <i>Catena Aurea,</i> | |
| 1405 20:10-18.</p> | |
| 1406 </div> | |
| 1407 <div id="ftn13"> | |
| 1408 <p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a> | |
| 1409 <i>Tract. in Io</i>., 121, ch. 2, col. 1956-7; cf. <i>Catena | |
| 1410 Aurea</i>,20:10-18.</p> | |
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1411 </div> |
| 35 | 1412 <div id="ftn14"> |
| 1413 <p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> <i>XL | |
| 1414 homiliae in Evangelista</i>, 25; PL 76; cf. <i>Catena Aurea,</i> | |
| 1415 20:10-18.</p> | |
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1416 </div> |
| 35 | 1417 <div id="ftn15"> |
| 1418 <p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> <i>De | |
| 1419 Trin</i>., 1, 3; cf. <i>Catena Aurea</i>, 20:10-18.</p> | |
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1420 </div> |
| 35 | 1421 <div id="ftn16"> |
| 1422 <p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> <i>In | |
| 1423 Ioannem hom</i>., 186, ch. 2; PG 59; cf. <i>Catena Aurea</i>, | |
| 1424 20:10-18.</p> | |
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1425 </div> |
| 35 | 1426 <div id="ftn17"> |
| 1427 <p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a><i>Tract. | |
| 1428 in Io</i>., 121, ch. 3, col. 1957-8; cf. <i>Catena Aurea</i>, | |
| 1429 20:10-18.</p> | |
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1430 </div> |
| 35 | 1431 <div id="ftn18"> |
| 1432 <p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> St. | |
| 1433 Thomas refers to Jn 20:19 in the <i>Summa Theologiae</i>: III, q. | |
| 1434 54, a. 1, obj. 1; q, 55, a. 3, s. c.; Jn 20:20: <i>ST</i> III, q. | |
| 1435 55, a. 3, obj. 1; Jn 20:22: <i>ST</i> I, q. 91, a. 4, ad 3; III, q. | |
| 1436 3, a. 8, obj. 3; Jn 20:23: <i>ST</i> III, q. 3, a. 8, obj. 3; q. | |
| 1437 84, a. 3, ad 3.</p> | |
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1438 </div> |
| 35 | 1439 <div id="ftn19"> |
| 1440 <p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> | |
| 1441 Aristotle.</p> | |
| 1442 </div> | |
| 1443 <div id="ftn20"> | |
| 1444 <p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> <i>Serm. | |
| 1445 Pasch.,</i>110; cf. <i>Catena Aurea</i>, 20:19-25.</p> | |
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1446 </div> |
| 35 | 1447 <div id="ftn21"> |
| 1448 <p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> | |
| 1449 <i>Tract. in Io</i>., 121, ch. 4, col. 1958; cf. <i>Catena | |
| 1450 Aurea</i>, 20:19-25.</p> | |
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1451 </div> |
| 35 | 1452 <div id="ftn22"> |
| 1453 <p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a> <i>De | |
| 1454 Trin</i>., 4, ch. 20; cf. <i>Catena Aurea</i>, 20:19-25.</p> | |
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1455 </div> |
| 35 | 1456 <div id="ftn23"> |
| 1457 <p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> <i>In | |
| 1458 Ioannem hom</i>., 86; PG 59; cf. <i>Catena Aurea</i>, 20:19-25.</p> | |
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1459 </div> |
| 35 | 1460 <div id="ftn24"> |
| 1461 <p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a> <i>XL | |
| 1462 homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena Aurea,</i> | |
| 1463 20:19-25.</p> | |
| 1464 </div> | |
| 1465 <div id="ftn25"> | |
| 1466 <p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a> St. | |
| 1467 Thomas refers to Jn 20:25-28 in the <i>Summa Theologiae</i>: III, | |
| 1468 q. 14, a. 4, s. c.</p> | |
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1469 </div> |
| 35 | 1470 <div id="ftn26"> |
| 1471 <p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a> <i>XL | |
| 1472 homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena Aurea,</i> | |
| 1473 20:26-31.</p> | |
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1474 </div> |
| 35 | 1475 <div id="ftn27"> |
| 1476 <p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a> | |
| 1477 Ambrose.</p> | |
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1478 </div> |
| 35 | 1479 <div id="ftn28"> |
| 1480 <p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> <i>XL | |
| 1481 homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena Aurea,</i> | |
| 1482 20:26-31.</p> | |
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1483 </div> |
| 35 | 1484 <div id="ftn29"> |
| 1485 <p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> St. | |
| 1486 Thomas refers to Jn 20:26 in the <i>Summa Theologiae:</i> III, q. | |
| 1487 55, a. 3, s. c.; Jn 20:27: <i>ST</i> III, q. 54, a. 4, s. c.; Jn | |
| 1488 20:26: <i>ST</i> III, q. 55, a. 3, obj. 4 and s. c.; Jn 20:29: | |
| 1489 <i>ST</i> II-II, q. 1, a. 4, obj. 1; III, q. 41, a. 2, ad 1; q. 55, | |
| 1490 a. 5, obj. 3; Jn 20: 31: <i>ST</i> I, q. 1. a. 8, obj. 1; I-II, q. | |
| 1491 106, a. 1, obj. 1.</p> | |
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1492 </div> |
| 35 | 1493 <div id="ftn30"> |
| 1494 <p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a> <i>Serm. | |
| 1495 Tap. ad Cat</i>., 2, 8; cf. <i>Catena Aurea,</i> 20:26-31.</p> | |
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1496 </div> |
| 35 | 1497 <div id="ftn31"> |
| 1498 <p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a> <i>De | |
| 1499 Symbolo</i>, 2, 8; cf. <i>Catena Aurea,</i> 20:26-31.</p> | |
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1500 </div> |
| 35 | 1501 <div id="ftn32"> |
| 1502 <p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> <i>De | |
| 1503 Civitate Dei</i>, 22, 19; cf. <i>Catena Aurea,</i> 20:26-31.</p> | |
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1504 </div> |
| 35 | 1505 <div id="ftn33"> |
| 1506 <p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a> <i>XL | |
| 1507 homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena Aurea,</i> | |
| 1508 20:26-31.</p> | |
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1509 </div> |
| 35 | 1510 <div id="ftn34"> |
| 1511 <p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a> | |
| 1512 <i>Tract. in Io</i>., 121, ch. 5, col. 1958; cf. <i>Catena | |
| 1513 Aurea</i>, 20:26-31.</p> | |
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1514 </div> |
| 35 | 1515 <div id="ftn35"> |
| 1516 <p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a> <i>XL | |
| 1517 homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena Aurea,</i> | |
| 1518 20:26-31.</p> | |
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1519 </div> |
| 35 | 1520 <div id="ftn36"> |
| 1521 <p><a href="#_ftnref36" name="_ftn36" id="_ftn36">[36]</a> <i>In | |
| 1522 Ioannem hom</i>., 87; PG 59; cf. <i>Catena Aurea</i>, 20:26-31.</p> | |
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1523 </div> |
| 35 | 1524 </div> |
| 1525 </blockquote> | |
| 1526 </body> | |
| 1527 </html> |