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1 <html>
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2 <head>
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3 </head>
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4 <body style=text-align:justify><blockquote>
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5 <p style="text-align: center"><span style="font-size: 60pt">20</span>
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6 <p align=center><B>LECTURE I</B>
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7 <BLOCKQUOTE><p><b>1 Now on the first day of the week [one day of the
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8 Sabbath] Mary Magdalene came to the tomb early, while it was still dark, and
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9 saw that the stone had been taken away from the tomb. 2 So she ran, and went to
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10 Simon Peter and the other disciple, the one whom Jesus loved, and said to them,
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11 "They have taken the Lord out of the tomb, and we do not know where they have
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12 laid him." 3 Peter then came out with the other disciple, and they went toward
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13 the tomb. 4 They both ran, but the other disciple outran Peter and reached the
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14 tomb first; 5 and stooping to look in, he saw the linen cloths lying there, but
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15 he did not go in. 6 Then Simon Peter came, following him, and went into the
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16 tomb; he saw the linen cloths lying, and the napkin, which had been on his
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17 head, not lying with the linen cloths but rolled up in a place by itself. 8
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18 Then the other disciple, who reached the tomb first, also went in, and he saw
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19 and believed; 9 for as yet they did not know the scripture, that he must rise
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20 from the dead.<a href="#_ftn1" name="_ftnref1"><b>[1]</b></a></b></BLOCKQUOTE>
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21
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22 <p>2470 Having related the mysteries of the passion of Christ,
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23 the Evangelist now speaks of the resurrection. First, he says the resurrection
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24 was made known to certain women; secondly, to the disciples (v 19). The
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25 revelation of Christ's resurrection to the women went in stages: first, there
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26 is the open tomb; secondly, the appearance of the angel (v 11); thirdly, the
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27 sight of Christ (v 14). In regard to the first, he first mentions the sight of
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28 the open tomb; secondly, this news is reported to the disciples (v 2); and
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29 thirdly, they see for themselves (v 3).
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30
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31 <p>2471 Four things can be noted about the first. First, the
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32 time: it was <b>one day of the sabbath, </b>that is, the first day of the week.
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33 The Jews considered the sabbath as a very sacred day, and all the other days
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34 were described in reference to the sabbath. Thus they spoke of the first day of
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35 the sabbath, the second day of the sabbath, and so on. Matthew [28:1] speaks of
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36 the "first day of the sabbath". But John speaks of "one day of the sabbath"
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37 because he is referring to a mystery, for this day of the resurrection was the
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38 beginning of a new creation: "When you send forth your Spirit, they are
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39 created; and you renew the face of the ground" (Ps 104:30); "For neither
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40 circumcision counts for anything, nor uncircumcision, but a new creation" (Gal
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41 6:15). In Genesis (1:5), when Moses is speaking of the first day of creation he
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42 says "one day." "God called the light Day, and the darkness he called Night.
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43 And there was evening and there was morning, one day." And so the Evangelist
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44 uses these words of Moses because he wants to express a newness. And also
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45 because this day begins the day of eternity, which is one day, no night
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46 interrupting it, because the sun which makes this day will never set. "And the
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47 city has no need of sun or moon to shine upon it, for the glory of God is its
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48 light, and its lamp is the Lamb" (Rev 21:23); "There will be one day, which is
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49 known to the Lord, not day and night, for at evening time there will be light"
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50 [Zech 14:7].
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51
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52 <p>2472 Secondly, the person who saw the tomb is given, <b>Mary
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53 Magdalene came to the tomb early, while it was still dark. </b>A question
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54 arises here because Mark (16:1) makes mention of Mary Magdalene, Mary the
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55 mother of James, and Salome; and Matthew (28:1) also mentions "the other Mary."
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56 According to Augustine the resolution is that Mary Magdalene was more ardent
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57 and more devoted to Christ than the other women.<a href="#_ftn2" name="_ftnref2"
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58 title="">[2]</a>
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59 Thus we read that "Her sins, which are many, are forgiven, for she loved much"
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60 (Lk 7:47). And for this reason the Evangelist mentions her by name. This is
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61 also the reason why the Lord appeared to her first, "He appeared first to Mary
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62 Magdalene" (Mk 16:9); "She [Wisdom] hastens to make herself known to those who
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63 desire her" (Wis 6:14).
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64
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65 <p>2473 Thirdly, the time is given, <b>early, while it was
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66 still dark. </b>Luke (23:55) tells us that the women who had come with Christ
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67 from Galilee saw his tomb and how his body was laid, and they prepared spices
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68 and ointments for it. They rested on the sabbath according to the commandment.
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69 As soon as the sabbath was over, on the first day of the week, before daylight,
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70 she [Mary Magdalene] came to the tomb, incited by her exceedingly great love:
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71 "Its flashes," the flashes of love, "are flashes of fire" (Song 8:6).
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72
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73 <p>2474 The question arises why Mark says "very early, after
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74 the sun had risen" [Mk 16:2], while the Evangelist says, <b>while it was still
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75 dark. </b>The answer is that what Mark says should be understood as referring
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76 to the breaking of the day, so that the sun had risen, but had not yet appeared
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77 in the sky.
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78
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79 <p>2475 Fourthly, we are told what Mary saw, she <b>saw that
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80 the stone had been taken away from the tomb. </b>This was a sign that either
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81 someone had taken Christ away, or that he had arisen. When Matthew (28:2) says
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82 that "an angel of the Lord descended from heaven and came and rolled back the
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83 stone," we should not think the stone was rolled away before Christ arose, but
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84 only after. For since Christ came forth from the closed womb of the Virgin even
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85 though his body was not glorified, it is not surprising if he passed through
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86 the tomb with his glorified body. The stone was taken away so that people could
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87 see that Christ was not there, and more easily believe in his resurrection.
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88
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89 <p>2476 Next the Evangelist mentions that this was reported.
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90 Because of Mary's exceeding love she could not delay telling what she had seen
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91 to the disciples, <b>so she ran, and went to Simon Peter and the other
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92 disciple, the one whom Jesus loved</b>:<b> </b>"This day is a day of good news;
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93 if we are silent and wait until the morning light, punishment will overtake us"
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94 (2 Kgs 7:9). And so one who hears the words of God should tell it to others
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95 without delay: "Let him who hears say, 'Come'" (Rev 22:17). Mary came to those
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96 who were the more important, and who loved Christ more ardently, so that they
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97 might either look for Jesus with her or share her sorrow.
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98
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99 <p>She said to them, <b>They have
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100 taken the Lord out of the tomb, and we do not know where they have laid him. </b>Mary
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101 saw the empty tomb, and not yet having it in her heart that Christ had risen,
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102 she said, <b>and we do not know where they have laid him. </b>We can see from
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103 this that Mary had not been alone at the tomb, and that she still had doubts
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104 about the resurrection. So it was not without reason that the Evangelist wrote
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105 that <b>it was still dark</b>,<b> </b>for this indicated the condition of their
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106 minds, in which there was the darkness of doubt: "They have neither knowledge
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107 nor understanding, they walk about in darkness" (Ps 82:5). Note that in the
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108 Greek manuscripts it reads, <b>my Lord</b>, which shows the impetus of her love
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109 and her affectionate devotion: "Whom have I in heaven but you? And there is
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110 nothing upon earth that I desire besides you.... God is the strength of my
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111 heart and my portion for ever" (Ps 73:25).
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112
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113 <p>2477 The Evangelist next shows how this was investigated.
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114 First, he indicates the eagerness with which Peter and John acted, for they
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115 left the place where they were, <b>Peter then came out with the other disciple.
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116 </b>Those who want to look into the mysteries of Christ have in a sense to come
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117 out from themselves and from their carnal way of living: "Come out, O daughters
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118 of Zion, and behold King Solomon" [Song 3:11].
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119
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120 <p>2478 Secondly, we see the details of their search. First, it
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121 is said that they ran, <b>they both ran</b>,<b> </b>they who loved Christ more
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122 than the others: "I will run in the way of your commandments" (Ps 119:32); "So
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123 run that you may obtain it," the prize (1 Cor 9:25).
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124
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125 <p>2479 Secondly, we see how the disciples arrived, <b>the
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126 other disciple outran Peter. </b>John arrived first, and Peter followed.
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127
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128 <p>2480 It is not without reason that the Evangelist is careful
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129 to tell us the smallest details. For these two disciples signify two peoples,
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130 the Jews [by John] and the Gentiles [by Peter]. Although the Jews were the
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131 first to have knowledge of the one true God, the Gentiles were an older people,
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132 because even the Jews originated from the Gentiles: "Go from your country and
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133 your kindred" (Gen 12:1). These two people were both running over the course of
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134 this world: the Jews using the written law, the Gentiles using the law of
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135 nature. Or, they were both running by their natural desire for happiness and
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136 for a knowledge of the truth, which all men desire to know by their very
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137 nature. <b>But the other disciple</b>,<b> </b>that is, the younger one, <b>outran
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138 Peter</b>,<b> </b>because the Gentiles came to a knowledge of the truth more
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139 slowly than the Jews, since formerly God was known only in Judea. So the Psalm
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140 says, "He has not dealt thus with any other nation" (Ps 147:20).
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141
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142 <p>The other disciple <b>reached the
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143 tomb first</b>,<b> </b>because he [John, the younger, representing the Jews]
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144 was the first to look upon the mysteries of Christ, and the promise was first
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145 made to the Jews: "They are the Israelites, and to them belong the ...
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146 promises; to them belong the patriarchs, and of their race, according to the
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147 flesh, is the Christ" (Rom 9:4).
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148
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149 <p><b>And stooping to look in, he saw
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150 the linen cloths lying there, but he did not go in. And stooping</b>,<b> </b>under
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151 the yoke of the law, "All that the Lord has spoken we will do" (Ex 24:7), <b>he
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152 saw the linen cloths lying there</b>,<b> </b>that is, the figures or
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153 foreshadowings of all the mysteries, "But their minds were hardened; for to
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154 this day, when they read the old covenant, that same veil remains uplifted" (2
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155 Cor 3:14). <b>But he did not go in</b>,<b> </b>for as long as he was unwilling
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156 to believe in the one who was dead he had not yet come to the knowledge of the
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157 truth. Another who did not go in was the brother of the prodigal son, for when
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158 he heard the celebrations, the music and the dancing, he "refused to go in" (Lk
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159 15:28). Nevertheless, David promised that they would enter: "I will go to the
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160 altar of God" (Ps 43:4).
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161
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162 <p>2481 Now the Evangelist recounts the arrival of Peter. As
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163 for the literal meaning, the fact that they ran together was a sign of their
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164 passionate devotion. John arrived first because he was a younger man than
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165 Peter. But considering the mystical sense, Peter follows John because the
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166 Gentiles who were converted to Christ were not joined to another church
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167 different from the church of the Jews, but were grafted on to the already
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168 existing olive tree and church. The Apostle praises them saying, "For you brethren,
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169 became imitators of the churches of God in Christ Jesus which are in Judea" (1 Thess 2:14).
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170
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171 <p>2482 Thirdly, we see the order in which they entered, Peter
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172 first, and then John.
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173
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174 <p>2483 The Evangelist says that Peter entered the tomb.
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175 According to the literal meaning, although John arrived first, he did not enter
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176 because of his respect for Peter. But considering the mystical interpretation,
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177 this signifies that the Jewish people, who were the first to hear of the
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178 mysteries of the incarnation, would be converted to the faith after the
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179 Gentiles: "That Gentiles, who did not pursue righteousness have attained it ...
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180 but that Israel who pursued the righteousness which is based in law did not
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181 succeed in fulfilling that law" (Rom 9:30). John saw only the linen cloths. He,
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182 Peter, also <b>saw the linen cloths </b>because we [Gentiles] do not reject the
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183 Old Testament, for as Luke says, "Then he opened their minds to understand the
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184 scriptures" (Lk 24:45). But in addition Peter saw <b>the napkin which had been
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185 on his head</b>:<b> </b>"The head of Christ is God" (1 Cor 11:3). Thus to see
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186 the napkin which had been on the head of Jesus is to have faith in the divinity
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187 of Christ, which the Jews refused to accept. This napkin is described as <b>not
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188 lying with the linen cloths, and rolled up, having a place by itself</b>,<b> </b>because
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189 the divinity of Christ is covered over, and it is apart from every creature
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190 because of its excellence: "God who is over all be blessed for ever" (Rom 9:5);
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191 "Truly, you art a God who hides yourself" (Is 45:15). He saw the napkin <b>rolled
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192 up</b>,<b> </b>to form a circle. And when linen is rolled this way one can not
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193 see its beginning or end, for the eminence of the divinity neither begins nor
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194 ends: "Jesus Christ is the same yesterday and today and forever" (Heb 13:8);
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195 "You are the same, and your years have no end" (Ps 102:27). The napkin was in
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196 one place, <b>a place by itself</b>, because God does not dwell where minds are
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197 divided; those who merit his grace are those who are one in charity: "His place
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198 is in peace" [Ps 76:2]; "For God is not a God of confusion but of peace" (1 Cor
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199 14:33).
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200
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201 <p>2484 Or, in another interpretation, the napkin, which
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202 workers use to wipe the sweat off their faces can be understood to indicate the
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203 labor of God. For while God always remains tranquil, he presents himself as
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204 laboring and burdened when he endures the stubborn depravity of mankind: "They
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205 have become a burden to me, I am weary of bearing them" (Is 1:14). Christ took
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206 on this burden in a special way when he took on a human nature: "Let him give
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207 his cheek to the smiter, and be filled with insults" (Lam 3:30). This napkin is
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208 found separate and apart from the other cloths because the sufferings of our
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209 Redeemer are far apart and separate from our sufferings. The other linen
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210 cloths, which are related to the members of the body as the napkin is to the
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211 head, indicate the sufferings of the saints, which are separate from the
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212 napkin, that is, the sufferings of Christ, for Christ suffered without fault
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213 what we suffer because of our faults: "For Christ also died ... the righteous for
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214 the unrighteous" (1 Pet 3:18). He went to his death willingly &#8209;"No one
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215 takes it [my life] from me, but I lay it down of my own accord" (10:18);
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216 "Christ loved us and gave himself up for us" (Eph 5:2) &#8209; while the saints
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217 go to their death reluctantly, "Another will gird you and carry you where you
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218 do not wish to go" (21:18).
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219
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220 <p>2485 Why was the Evangelist so careful to mention all these
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221 details? Chrysostom says this was done to counter the false rumor spread by the
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222 Jews that the body of Christ had been secretly taken away, as we see from
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223 Matthew (28:13).<a href="#_ftn3" name="_ftnref3">[3]</a>
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224 For if Christ's body had been stolen away as they said, the disciples would
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225 surely not have removed the wrappings, especially since they had to work fast
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226 because the guards were near. Nor would they be so careful to lift off the
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227 napkin and roll it up and place it in a separate place. They would simply have
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228 taken the body as they found it. This was why he allowed himself to be buried
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229 with myrrh and aloes: they glue the cloths to the body so that they cannot be quickly
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230 removed.
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231
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232 <p>2486 When the Evangelist says, <b>Then the other disciple,
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233 who reached the tomb first, also went in</b>,<b> </b>he tells of John's
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234 entrance. John did not remain outside but entered after Peter, because when the
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235 world is ending, the Jews will also be gathered into the faith: "A hardening
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236 has come upon part of Israel, until the full number of the Gentiles come in,
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237 and so all Israel will be saved" (Rom 11:25); "A remnant will be saved" [Is
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238 10:21].
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239
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240 <p>2487 Or, another interpretation, in the mystical sense. These
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241 two disciples stand for two kinds of people: John represents those who are
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242 devoted to the contemplation of truth, and Peter stands for those whose main
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243 interest is to carry out the commandments. In fact, "Simon" means "obedient."
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244 Now it very often happens that contemplatives, because they are docile, are the
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245 first to become acquainted with a knowledge of the mysteries of Christ &#8209;
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246 but they do not enter, for sometimes there is knowledge, but little or no love
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247 follows. While those in the active life, because of their continuing fervor and
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248 earnestness, even though they are slower to understand, enter into them more
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249 quickly, so that those who are later to arrive, are the first to penetrate the
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250 divine mysteries: "So the last will be first, and the first last" (Mt 20:16).
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251
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252 <p>2488 Next when he says, <b>he saw and believed</b>,<b> </b>we
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253 see the effect of the investigation. At first glance it seems to mean that he
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254 saw the situation and believed that Christ had arisen. But according to
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255 Augustine this is not correct, because the next thing the Evangelist says is, <b>for
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256 as yet they did not know the scripture, that he must rise from the dead.</b><a
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257 href="#_ftn4" name="_ftnref4">[4]</a><b>
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258 </b>Therefore, one must say that he saw the empty tomb <b>and believed </b>what
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259 the woman had said, which is that someone had taken the Lord. Then we read, <b>for
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260 as yet they did not know the scripture</b>,<b> </b>because the meaning of the
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261 Scripture was not yet opened to them so they could understand it (Lk 24:45).
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262
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263 <p>But certainly Christ had foretold
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264 his passion and resurrection? "I will rise on the third day" [Mt 20:19]. I answer
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265 that we should say that in keeping with the way they heard his parables, they
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266 failed here also to understand many things which he had said plainly, thinking
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267 that he meant something else.
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268
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269 <p>2489 Or, according to Chrysostom's understanding, <b>he saw</b>
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270 the linen cloths so folded and arranged which would not have been the case if
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271 the body had been furtively snatched away; <b>and believed</b>, with a true
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272 faith, that Christ had risen from the dead.<a href="#_ftn5" name="_ftnref5"
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273 title="">[5]</a>
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274 What follows, <b>for as yet they did not know the scripture</b>,<b> </b>refers
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275 to the statement, <b>he saw and believed</b>. It was like saying: before he saw
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276 these things he did not understand the scripture <b>that he must rise from the
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277 dead</b>;<b> </b>but when he saw he believed that he had risen from the dead.
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278 <BR><BR><BR>
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279 <p align=center><B>LECTURE 2
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280
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281 <BLOCKQUOTE><p>10 Then the disciples went back to their homes. 11 But
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282 Mary stood weeping outside the tomb, and as she wept she stooped to look into
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283 the tomb; 12 and she saw two angels in white, sitting where the body of Jesus
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284 had lain, one at the head and one at the feet. 13 They said to her, "'Woman,
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285 why are you weeping?" She said to them, "Because they have taken away my Lord,
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286 and I do not know where they have laid him."</B></BLOCKQUOTE>
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287
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288 <p>2490 Having told how Mary Magdalene came to the opened tomb,
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289 the Evangelist now tells how she came to see the angels: first, we see her
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290 devotion; secondly, she sees the angels (v 12); thirdly, we have her
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291 conversation with them (v 13). Her devotion, which made her fit to see the
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292 angels, is praised for three things.
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293
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294 <p>2491 First, it was constant, and it deserves praise,
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295 especially considering that the disciples left, <b>the disciples went back</b>,<b>
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296 </b>not yet understanding the scripture "that he must rise from the dead," <b>back
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297 to their homes</b>,<b> </b>where they were staying and from where they had run
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298 to the tomb. Their fear was so great that they did not stay together: I will
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299 strike the shepherd and the sheep will scatter" [Zech 13:7]; "The holy stones
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300 lie scattered at the head of every street" (Lam 4:1). Further, she stood there,
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301 lingering near the tomb, <b>Mary stood weeping outside the tomb. </b>The
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302 disciples had left, but a stronger and more burning affection fixed the weaker
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303 sex to the spot.
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304
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305 <p>2492 A question arises here, because Mark (16:5&#8209;8)
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306 says that the women "went out and fled from the tomb." Therefore, they must
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307 have been within it. Why then does John say that <b>Mary stood outside</b>?<b> </b>We
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308 should say to answer this that the tomb of Christ was hewn out of rock and
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309 surrounded by a garden, as was stated before. Sometimes, therefore, the
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310 Evangelists calls only the place where the body of Christ had been laid the tomb,
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311 and at other times the entire enclosure is called the tomb. Thus when the women
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312 are said to enter into the tomb [as in Mark 16:5], this should be understood to
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313 mean the entire enclosure. But when it says here that <b>Mary stood outside</b>,<b>
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314 </b>the Evangelist is referring to the tomb hewn out of rock. But this rock&#8209;hewn
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315 tomb was within the enclosure they had already entered. Mary was standing here
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316 because of the unwavering love which had inflamed her heart "Be steadfast,
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317 immovable, always abounding in the work of the Lord" (1 Cor 15:58); "Our feet
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318 have been standing within your gates" (Ps 122:2).
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319
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320 <p>2493 Secondly, Mary's devotion is admired because it issued
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321 in tears, for she stood there <b>weeping</b>: "She weeps bitterly in the night"
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322 (Lam 1:2). There are two kinds of tears: tears of compunction, to wash away
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323 sins &#8209; "Every night I flood my bed with tears" (Ps 6:7) &#8209; and tears
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324 of devotion, from a desire for heavenly things &#8209; "He goes forth,"
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325 hastening towards heavenly things, "weeping, bearing the seed for sowing" (Ps
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326 126:6). Mary Magdalene had copious tears of compunction at the time of her
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327 conversion, when she had been the village sinner. Then, in her love for the
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328 truth, she washed the stains of her sins with her tears: "Her sins, which are
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329 many, are forgiven, for she loved much" (Lk 7:47). She also shed abundant tears
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330 of devotion over the passion and resurrection of Christ, as we see here.
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331
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332 <p>2494 Thirdly, her devotion is admired because of her earnest
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333 search for Christ, <b>and as she wept she stooped to look into the tomb. </b>This
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334 weeping of Mary came from the desire of love. For it is the nature of love to
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335 want its beloved present; and if the beloved cannot be really present, it at
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336 least wants to think of the beloved: "Where your treasure is, there will your
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337 heart be also" (Mt 6:21). Mary shed these bitter tears because the eyes which
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338 had sought her Lord and did not find him were now freed for tears, and she
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339 grieved the more because he had been taken from the tomb. The life of such a
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340 Teacher had been destroyed, but his memory remained. Since Mary could not have
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341 him present, she wanted at least to look at the place where he had been buried,
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342 so <b>she stooped </b>to look into the tomb. We learn from this that we should
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343 look at the death of Christ with a humble heart: "You have hidden these things
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344 from the wise and understanding and revealed them to babes" (Mt 11:25). She
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345 stooped <b>to look, </b>giving us the example to look continually on the death
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346 of Christ with the eyes of our mind, for one look is not enough for one who
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347 loves, for the force of love increases the desire to explore: "Looking to Jesus
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348 the pioneer and perfecter of our faith, who for the joy that was set before him
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349 endured the cross, despising the shame" (Heb 12:2). <b>She stooped to look, </b>pressed
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350 down by the love of Christ: "The love of Christ presses us" [2 Cor 5:14]. Or
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351 again, according to Augustine, by a divine impulse in her soul she was made to
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352 look about, and saw something greater, the angels: "For all who are led by the
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353 Spirit of God are sons of God" (Rom 8:14).<a href="#_ftn6" name="_ftnref6"
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354 title="">[6]</a>
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355
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356 <p>2495 Next the Evangelist describes the sight of the angels
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357 (v 12). He mentions four things.
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358
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359 <p>2496 First, what Mary saw, which was that <b>she saw two
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360 angels</b>,<b> </b>which goes to show that all orders of angels, both those
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361 "assisting" and those "ministering," were in service to Christ: "Let all God's
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362 angels worship him" (Heb 6:1).
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363
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364 <p>A question arises here because
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365 Matthew (28:2) and Mark (16:5) say that Mary and the other women saw one angel
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366 on the right side of the tomb, while here we have two angels and they are
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367 inside. Each one is correct, for Matthew and Mark tell what occurred first,
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368 when the women first came, and believing that Christ was taken, returned to the
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369 disciples. But John recounts what happened after Mary returned with the
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370 disciples and remained after they had left.
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371
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372 <p>2497 Secondly, he mentions their raiment, <b>in white</b>.
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373 This shows the splendor of the resurrection and the glory of the risen Christ:
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374 "They shall walk with me in white" (Rev 3:4). Indeed, we read that the armies
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375 of heaven followed him and were clothed in white, that is, raised to heavenly
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376 glory (Rev 19:14).
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377
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378 <p>2498 Thirdly, we see that they were <b>sitting</b>.<b> </b>This
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379 indicates the calmness and power of Christ, who being now at rest from all
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380 afflictions, reigns in immortal flesh and sitting at the right hand of the
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381 Father: "Sit at my right hand" (Ps 110:1); he will sit "upon the throne of
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382 David, and over his kingdom" (Is 9:7).
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383
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384 <p>2499 Fourthly, we see how they were positioned, <b>one at
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385 the head and one at the feet</b>.<b> </b>We can refer this to three things.
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386 First, to the two Testaments. The word "angel" in Greek means "messenger," and
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387 both Testaments brought messages about Christ: "And the crowds that went before
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388 him and that followed him shouted, 'Hosanna to the Son of David!'" (Mt 21:9).
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389 So the angel sitting at the head signifies the Old Testament, and the angel at
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390 the feet the New Testament.
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391
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392 <p>Secondly, we can relate this to
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393 those who preach Christ. There are two natures in Christ, the divine and the
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394 human: the head of Christ is God (1 Cor 11:3), and the feet of Christ are his
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395 human nature: "We will adore in the place where his feet stood" [Ps 132:7]. So,
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396 those who preach the divinity of Christ &#8209; as in "In the beginning was the
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397 Word" (1:1) &#8209; are sitting at the head; those who preach his humanity &#8209;
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398 as in "And the Word became flesh" (1:14) &#8209; are sitting at the feet.
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399
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400 <p>Thirdly, we can refer this to the
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401 time when the mysteries of Christ are announced. Then one angel sits at the
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402 head and the other at the feet because they signified that the mysteries of
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403 Christ would be announced from the head or beginning of the world to its end:
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404 "You proclaim the Lord's death until he comes" (1 Cor 11:26).
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405
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406 <p>2500 Next, the Evangelist gives the greeting of the angels
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407 (20:13): first their question; and then Mary's answer.
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408
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409 <p>2501 Concerning the first, the angels knew that Mary was
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410 uncertain about the resurrection and so as if beginning anew they asked her the
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411 reason for her tears: they, the angels, said to her, <b>Woman, why are you
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412 weeping? </b>This was like saying: Do not cry for there is no need for it,
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413 because "Weeping may tarry for the night," of the passion, "but joy comes with
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414 the morning," of the resurrection (Ps 30:5); "Keep your voice from weeping, and
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415 your eyes from tears; for your work shall be rewarded" (Jer 31:16). In this
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416 regard we can recall to mind that Gregory said that the very same sacred words
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417 which excite our tears of love console those same tears when they promise us
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418 hope in our Redeemer: "When the cares of my heart are many, your consolations
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419 cheer my soul" (Ps 94:19).<a href="#_ftn7" name="_ftnref7">[7]</a>
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420
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421 <p>2502 Mary thought that they were questioning her because of
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422 their ignorance, and regarded them not as angels but as men; so she gave the
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423 reason for her tears: <b>They have taken the Lord</b>, that is, the body of my
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424 Lord. Here she was referring to a part by mentioning the whole, just like we
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425 profess that the Lord, Jesus Christ, the Son of God was buried, although only
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426 his flesh was buried, because his divinity was never separated from his flesh. <b>And
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427 I do not know where they have laid him. </b>This was the reason for her
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428 desolation: she did not know where to go to find him to soothe her sorrow.
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429
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430 <p>2503 Is it a consolation for one who loves to have something
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431 that belonged to the beloved? According to Augustine, in his <i>Confessions, </i>this
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432 would be more a cause of sorrow. For this reason he said that he fled from all
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433 the places where he had formerly spent time with his friend. <a href="#_ftn8" name="_ftnref8">[8]</a>
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434 Still, Chrysostom says that this would be a cause of consolation.<a
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435 href="#_ftn9" name="_ftnref9">[9]</a>
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436 Each of these is true. In all cases where there is a mixture of joy and
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437 sadness, the hope for the thing desired brings pleasure &#8209; "Rejoice in
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438 your hope, be patient in tribulation" (Rom 12:12) &#8209; and also brings
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439 sorrow &#8209; "Hope deferred makes the heart sick" (Prv 13:12). But hope does
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440 not cause these from the same point of view. Hope causes joy because it regards
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441 the thing loved as able to be obtained; but insofar as this thing is actually
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442 absent it produces sorrow. It is like that here: something belonging to a
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443 friend, because it stands for the friend, is pleasant to the lover; while
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444 inasmuch as it recalls the absence of the one loved it produces sadness.
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445
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446 <p align=center><B>LECTURE 3
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447
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448 <BLOCKQUOTE><p>14 Saying this, she turned round and saw Jesus standing,
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449 but she did not know that it was Jesus. 15 Jesus said to her, "Woman, why are
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450 you weeping? Whom do you seek?" Supposing him to be the gardener, she said to
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451 him, "Sir, if you have carried him away, tell me where you have laid him, and I
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452 will take him away." 16 Jesus said to her, "Mary." She turned and said to him
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453 in Hebrew, "Rabboni!" (which means Teacher). 17 Jesus said to her, "Do not hold
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454 me, for I have not yet ascended to the [my] Father; but go to my brethren and
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455 say to them, I am ascending to my Father and your Father, to my God and your
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456 God." 18 Mary Magdalene went and said to the disciples, "I have seen the Lord";
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457 and she told them that he had said these things to her.<a href="#_ftn10"
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458 name="_ftnref10">[10]</a></B></BLOCKQUOTE>
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459
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460 <p>2504 Now the Evangelist shows how Mary came to see Christ:
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461 first, he tells how she saw Christ; secondly, how he was recognized by her.
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462 Concerning the first, we see her seeing Christ; and then what Christ said to
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463 her.
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464
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465 <p>2505 Firstly, then, <b>Saying this, </b>that is, when Mary
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466 said this to the angels, <b>she turned round. </b>Chrysostom wonders why Mary,
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467 who was speaking to the angels, whom she considered to be at least men
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468 deserving of respect, turned around before they had a chance to answer her.<a
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469 href="#_ftn11" name="_ftnref11">[11]</a>
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470 The answer is that while Mary was responding to the angels' question Christ
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471 arrived and the angels stood out of reverence. When Mary saw this, she was
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472 puzzled and turned around to see what had made them stand up. Thus in Luke
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473 (24:4) mention is made that the two angels were seen standing.
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474
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475 <p>Having turned around, Mary <b>saw
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476 Jesus standing, but she did not know that it was Jesus</b>,<b> </b>for he did
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477 not appear glorious to her, although the angels saw him as glorious and were
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478 honoring him. We see from this that if anyone desires to see Christ, they must
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479 turn round to him: "Return to me, says the Lord of hosts, and I will return to
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480 you" (Zech 1:3). Those come to the point of seeing him who entirely turn
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481 themselves to him by love: "She [Wisdom] hastens to make herself known to those
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482 who desire her" (Wis 6:14).
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483
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484 <p>Mystically, this signifies that at
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485 one time Mary had turned her back to Christ by her disbelief, but when she
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486 turned her soul to knowing him, she turned round to him.
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487
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488 <p>2506 Why didn't Mary recognize Christ, since he was the same
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489 person as before? We should say that it was either because she did not believe
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490 that the one she had seen dead had risen, or else her eyes were held so that
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491 she would not recognize him, like the two disciples on their way to Emmaus (Lk
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492 24:16).
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493
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494 <p>2507 The words of Christ are now given: <b>Woman, why are
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495 you weeping? </b>First we see Christ's question; then Mary's answer.
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496
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497 <p>2508 Concerning the first, note that Mary was advancing step
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498 by step: for the angels asked her why she was weeping, but Christ asked her whom
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499 she was looking for, for her weeping was caused by the desire which led her to
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500 look. Christ asked her whom she was looking for in order to increase this
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501 desire, for when she spoke of the one she was seeking, her love burned more
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502 intensely, and so she would continue to seek him: "Seek his presence
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503 continually" (Ps 105:4); "But the path of the righteous is like the light of
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504 dawn, which shines brighter and brighter until full day" (Prv 4:18).
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505
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506 <p>2509 When the Evangelist says, <b>Supposing him to be the
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507 gardener, she said to him</b>,<b> </b>we see Mary's answer: first, whom she
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508 thought was questioning her; then her response.
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509
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510 <p>2510 Mary thought the gardener was speaking to her, because
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511 she knew that the guards had already fled, frightened by the earthquake and the
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512 sight of the angels, and that the only one who would be there would be the one
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513 taking care of it, the gardener. As Gregory says: "This woman, in erring did
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514 not err, when she thought that Christ was a gardener, for he planted the seeds
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515 of virtue in her heart by the strength of his love."<a href="#_ftn12"
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516 name="_ftnref12">[12]</a>
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517 "I will water my orchard and drench my garden plot" (Sir 24:31).
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518
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519 <p>2511 Mary said to Jesus, <b>Sir, if you have carried him
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520 away, tell me. </b>She calls him <b>Sir </b>in order to gain his good&#8209;will.
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521 But since this "gardener" had just arrived, and Mary had not told him whom she
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522 was looking for, why does she say, <b>if you have carried him away?</b> Who was
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523 <b>him</b>? We should say that the force of love usually causes the lover to
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524 think that no one would be ignorant of the one who is always in his thoughts.
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525 For example, we read in Luke that our Lord asked [on the road to Emmaus] "What
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526 is this conversation which your are holding with each other as your walk?" And
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527 one of the disciples answered, "Are you the only visitor to Jerusalem who does
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528 not know the things that have happened there in these days" (Lk 24:17).
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529
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530 <p>2512 When Mary says, <b>tell me where you have laid him, and
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531 I will take him away</b>,<b> </b>she shows a wonderful courage which would not
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532 be driven off by the sight of a dead person, and she would have tried to carry
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533 the body away even though it was beyond her strength. But this is what 1
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534 Corinthians (13:7) says, "Love hopes all things." She wanted to take him so the
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535 Jews would not violate the dead body and to carry it to another secret grave.
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536
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537 <p>2513 Next the Evangelist shows Mary recognizing Christ. The
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538 Evangelist uses the name Mary, while before he had used the general word
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539 "woman," (v 13;15). He calls her by her own name to show that she was well
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540 known to the saints &#8209; "He determines the number of the stars, he gives to
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541 them their names" (Ps 147:4); "I know you by name" (Ex 33:12) &#8209; and to
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542 indicate that although all things are moved by God with a general motion, yet a
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543 special grace is needed for a person's justification.
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544
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545 <p>The effect of her being called by
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546 Christ was that <b>she turned and said to him in Hebrew, Rabboni! (which means
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547 Teacher). </b>
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548
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549 <p><b>&nbsp;</b>
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550
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551 <p>2514 Wasn't Mary always looking at Christ when he was
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552 speaking to her? According to Augustine, this present turning refers to her
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553 interior state of mind: before, although she was facing Christ, she thought he
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554 was someone else, the gardener; but now her heart was turned and she recognized
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555 him for what he was.<a href="#_ftn13" name="_ftnref13">[13]</a>
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556
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557 <p>Or, one could say that, as was
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558 said, she thought he was someone else, and so while she was talking to him she
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559 did not look at him but was concerned with the Christ she carried in her heart,
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560 and was looking about for some trace of him.
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561
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562 <p>Christ called her by her own name, <b>Mary</b>:
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563 This was like saying: Where are you looking? Recognize him who has recognized
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564 you. As soon as she heard her name she recognized him, and said, <b>Rabboni,
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565 which means Teacher</b>,<b> </b>for this was what she used to call him. We can
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566 understand from this that the cause of our justification and of our profession
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567 of faith is to have been called by Christ.
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568
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569 <p>2515 Next, the Evangelist shows Mary receiving instructions
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570 from Christ: one of them is negative, the other positive, <b>go to my brethren.</b>
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571
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572 <p>2516 He does two things about the first: he states the
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573 prohibition, and then gives the reason for it. Christ warns Mary not to touch
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574 him, saying, <b>Do not hold me. </b>Even though we do not read here that Mary
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575 wanted to touch Christ, Gregory says we can see from this that Mary fell at the
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576 feet of Christ and wanted to grasp the one she had recognized.<a href="#_ftn14"
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577 name="_ftnref14">[14]</a>
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578 He adds the reason, <b>for I have not yet ascended to my Father. </b>It seems
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579 from this that after his resurrection, Christ did not want to be touched before
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580 he ascended. But the opposite is found in Luke (24:39): "Handle me, and see;
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581 for a spirit has not flesh and bones." It is no answer to say that Christ wanted
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582 to be touched by his disciples, but not by the women, for we see in Matthew
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583 (28:9), that Mary Magdalene and other women came to him and did grasp him by
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584 his feet. Therefore, we should understand, according to the letter of the text,
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585 that Mary saw angels at two times: the first time was with the other women,
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586 when she saw one angel sitting on the stone, as Matthew (28:2) says, and Mark
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587 (16:5); the second time was when she returned and saw two angels inside the
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588 tomb, as John (20:12) says. Similarly, she also saw Christ two times: first in
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589 the garden, when she thought he was the gardener, as we just saw; secondly, she
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590 saw him when she was running with the other women to tell the disciples what
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591 they had seen (in order to strengthen them in their faith in the resurrection).
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592 It was this second time that they approached and held Christ's feet, as Matthew
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593 (28:9) and Mark (16:9) say.
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594
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595 <p>2517 There are two mystical reasons why Christ did not want
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596 to be touched. First, because this particular woman signified the Church of the
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597 Gentiles, which was not to touch Christ by faith until he had ascended to the
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598 Father: "A congregation of people will surround you; for their sakes return on
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599 high" [Ps 7:8]. The other reason is given by Augustine in his work on <i>The
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600 Trinity.</i><a href="#_ftn15" name="_ftnref15">[15]</a><i>
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601 </i>It is that touch is the last stage of knowledge: when we see something, we
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602 know it to a certain extent, but when we touch it our knowledge is complete.
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603 Now this particular woman had some faith in Christ, which was that he was a
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604 holy man; and this was why she called him Teacher. But she had not yet reached
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605 the point of believing that he was equal to the Father and one with God. Thus
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606 Christ says, <b>Do not hold me</b>,<b> </b>that is, do not allow what you now
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607 believe of me to be the limit of your faith, <b>for I have not yet ascended to
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608 my Father</b>,<b> </b>that is, in your heart, because you do not believe that I
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609 am one with him - yet she did believe this later. In a way Christ did ascend to
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610 the Father within her when she had advanced in the faith to the point of
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611 believing that he was equal to the Father.
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612
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613 <p>2518 Or, we could say, with Chrysostom, that after this
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614 woman saw that Christ had arisen, she thought he was in the same state as he
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615 was before, having a life subject to death.<a href="#_ftn16" name="_ftnref16"
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616 title="">[16]</a>
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617 She wanted to be with him as she was before his passion, and in her joy thought
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618 there was nothing extraordinary about him, although Christ's flesh had become
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619 much better by arising. To correct this impression Christ said, <b>Do not hold
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620 me. </b>It was like saying: Do not think that I have a mortal life, and can
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621 associate with you as before: "Even though we once regarded Christ from a human
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622 point of view, we regard him thus no longer" (2 Cor 5:16). This is what he adds
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623 when he says, <b>for I have not yet ascended to my Father. </b>Accordingly,
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624 this statement does not give the reason for his prohibition, but an answer to
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625 an implicit question. It was like saying: Although you see me remaining here,
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626 it is not because my flesh is not glorified but because <b>I have not yet
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627 ascended to my Father. </b>For before he ascended he wanted to strengthen in
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628 the hearts of the apostles their faith in his resurrection and in his divinity.
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629
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630 <p>2519 After this he gives his positive directions, <b>go to
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631 my brethren</b>,<b> </b>that is the apostles, because they are his brethren by
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632 his having the same nature: "He had to be made like his brethren in every
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633 respect" (Heb 2:17); and they are his brethren by being adopted through grace,
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634 because they are the adopted children of his Father, of whom he is the natural
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635 Son.
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636
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637 <p>Notice the three privileges given
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638 to Mary Magdalene. First, she had the privilege of being a prophet because she
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639 was worthy enough to see the angels, for a prophet is an intermediary between
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640 angels and the people. Secondly, she had the dignity or rank of an angel
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641 insofar as she looked upon Christ, on whom the angels desire to look. Thirdly,
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642 she had the office of an apostle; indeed, she was an apostle to the apostles
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643 insofar as it was her task to announce our Lord's resurrection to the
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644 disciples. Thus, just as it was a woman who was the fist to announce the words
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645 of death, so it was a woman who would be the first to announce the words of
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646 life.
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647
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648 <p>2520 <b>And say to them, I am ascending to my Father and
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649 your Father. </b>"I go to the Father" (14:12); "He who descended is he who also
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650 ascended far above all the heavens" (Eph 4:10). Arius based his error on these
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651 words, <b>my Father and your Father. </b>He took it to mean that God is the
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652 Father of the Son in the same way that he is our Father, and that he is the God
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653 of the Son in the same way that he is our God. The answer to this is that the meaning
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654 of these words must be gathered from the circumstances in which they were
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655 spoken. Christ said before, <b>go to my brethren</b>.<b> </b>But Christ had
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656 these brethren insofar he had a human nature, and in his human nature he is
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657 subject to the Father as a creature to the Creator, for the body of Christ is
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658 something created.
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659
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660 <p>2521 Or, according to Augustine, Christ is speaking of
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661 himself and referring to each of his natures.<a href="#_ftn17" name="_ftnref17"
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662 title="">[17]</a>
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663 <b>I am ascending to my Father and your Father </b>refers to his divine nature,
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664 and from this point of view he has as Father God, to whom he is equal and like
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665 in nature. Thus, the meaning is my Father by nature, and your Father by grace.
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666 It is saying in effect: the fact that you are adopted children by grace is due
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667 to me: "God sent forth his Son ... so that we might receive adoption as sons"
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668 (Gal 4:4); "For those whom he foreknew he also predestined to be conformed to
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669 the image of his Son, in order that he might be the first&#8209;born among many
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670 brethren" (Rom 8:29). When he adds, <b>to my God and your God</b>, he is
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671 referring to his human nature. From this point of view God rules him; thus he
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672 says, <b>my God</b>, under whom I am a man. <b>And your God</b>, and between
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673 him and you I am the mediator: for God is our God because through Christ we are
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674 pleasing to him: "Having then been justified by faith, we have peace with God
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675 through our Lord Jesus Christ, through whom also we have obtained access by
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676 faith to this grace in which we stand; and we exult in the hope of the glory of
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677 the children of God" [Rom 5:1]; "God was in Christ reconciling the world to
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678 himself" (2 Cor 5:19).
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679
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680 <p>2522 Mary was quick to obey, as we see from <b>Mary
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681 Magdalene went and said to the disciples </b>etc. "For I received from the Lord
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682 what I also delivered to you" (1 Cor 11:23); "What I have heard from the Lord
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683 of hosts, the God is Israel, I announce to you" (Is 21:10).
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684 <BR><BR><BR>
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685 <p align=center><B>LECTURE 4
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686
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687 <BLOCKQUOTE><p>19 On the evening of that day, the first day of the week,
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688 the doors being shut where the disciples were [gathered together], for fear of
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689 the Jews, Jesus came and stood among them and said, to them, "Peace be with
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690 you." 20 When he had said this, he showed them his hands and his side. Then the
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691 disciples were glad when they saw the Lord. 21 Jesus said to them again, "Peace
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692 be with you. As the Father has sent me, even so I send you." 22 And when he had
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693 said this, he breathed on them, and said to them, "Receive the Holy Spirit. 23
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694 If you forgive the sins of any, they are forgiven; if you retain the sins of
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695 any, they are retained."<a href="#_ftn18" name="_ftnref18">[18]</a></B></BLOCKQUOTE>
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696
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697 <p>2523 Having described how Christ appeared to the holy women,
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698 the Evangelist now tells of his appearance to the apostles: first, his
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699 appearance at Jerusalem before all except Thomas; secondly, his appearance when
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700 Thomas was present (v 26); thirdly, the events near the Sea of Tiberias (ch
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701 21). Three things are done regarding the first: first, we see our Lord appear;
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702 secondly, we see a duty imposed on the apostles, <b>I send you</b>; thirdly,
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703 our Lord gives them a spiritual gift, <b>Receive the Holy Spirit. </b>He does
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704 three things about the first: he mentions the circumstances of Christ's
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705 appearance; secondly, the details of the appearance, (v 19); thirdly, the
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706 result of this, <b>the disciples were glad.</b>
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707
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708 <p>The Evangelist mentions four
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709 circumstances in our Lord's appearance to the disciples. First, he mentions the
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710 time of day, <b>on the evening; </b>secondly, what day it was, <b>of that day</b>,
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711 thirdly, the condition of the place, <b>the doors being shut</b>;<b> </b>and
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712 fourthly, the state of the disciples, <b>where the disciples were gathered
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713 together for fear of the Jews.</b>
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714
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715 <p>2524 The time of our Lord's appearance was in the evening;
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716 and there were two literal reasons for this. First, he wanted to appear when
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717 they were all together; consequently, he waited until evening, so that those
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718 who had been at various places during the day would be found together in the
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719 evening, when they gathered together. Secondly, our Lord appeared to strengthen
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720 and comfort them. And so he chose a time when they would be more afraid and in
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721 need of comfort and strength; this was in the evening: "God is our refuge and
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722 strength, a very present help in trouble" (Ps 46:1).
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723
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724 <p>There is also a mystical reason:
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725 for at the end of the world our Lord will appear to the faithful in the middle
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726 of the night when the cry is heard that the bridegroom is coming to reward
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727 them. "And when evening came, the owner of the vineyard said to the steward,
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728 'Call the laborers and pay them their wages' (Mt 20:8).
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729
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730 <p>2525 The day Christ appeared was the very day on which he
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731 arose, for it was the evening <b>of that day, the first day of the week</b>,
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732 Sunday. We saw this day mentioned in (20:1).
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733
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734 <p>From the Gospels we can see that
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735 our Lord appeared five times on that day: Once to Magdalene alone (which we
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736 just considered v 14), and again to her when she was returning to the disciples
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737 with the other women, when they approached and held our Lord's feet [Mt 28:9].
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738 The third time was to the two disciples on the road to Emmaus (Lk 24:13). The
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739 fourth time was to Simon Peter; but how, when or where he appeared we do not
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740 know, but just that he appeared: "The Lord has risen indeed, and has appeared
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741 to Simon" (Lk 24:34). The fifth time was when he appeared to all the disciples
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742 together in the evening, as John mentions here (v 19).
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743
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744 <p>This is the reason why we sing:
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745 "This is the day which the Lord has made; let us rejoice and be glad in it" (Ps
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746 118:24). We can also understand from these events that on the day of the
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747 general resurrection Christ will appear openly to all women, sinners, pilgrims,
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748 apostles and apostolic men, because "Every eye will see him, every one who
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749 pierced him" (Rev 1:7).
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750
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751 <p>2526 The place is described as having <b>the doors shut. </b>The
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752 literal reason for this being that it was late, during the night, and also <b>for
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753 fear of the Jews. </b>From Christ's point of view the doors were shut so he
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754 could show them his power by entering through closed doors.
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755
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756 <p>2527 Regarding this point, some say that to enter through
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757 closed doors is a property of the glorified body. They say that due to some
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758 inherent property in a glorified body, it can be simultaneously present in the
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759 same place as another body. Thus, this is accomplished without a miracle. But
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760 this position cannot stand, for the fact that a non&#8209;glorified human body
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761 cannot be simultaneously in the same place as another body is due to its very
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762 nature. Consequently, if the glorified body has an inherent ability to be in a
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763 place occupied at the same time by another body, it must be because it lacks
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764 the property which now prevents this in the case of a non&#8209;glorified body.
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765 But this latter property cannot be separated or destroyed from a body, since it
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766 is not a mathematical bulk, as they say, but the very dimensions of the
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767 quantified body through which it has a local position. Thus the Philosopher,
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768 when he argues against those who posit ideas and matter, asserts that even on
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769 the assumption that the entire region above the earth is a vacuum, no sense&#8209;perceptible
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770 body could exist there in the same place as another body because of their
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771 quantitative dimensions.<a href="#_ftn19" name="_ftnref19">[19]</a>
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772 Now no property of a glorified body can remove the dimensions from a body and
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773 have it still remain a body. Thus we should say that Christ did this
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774 miraculously, by the power of his divinity, and that whenever something similar
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775 happens with the saints, it is miraculous and requires a new miracle. Augustine
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776 and Gregory teach this explicitly. Augustine says: "Do you want to know how
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777 Christ could enter through closed doors? If you understood how, it would not be
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778 a miracle. Where reason falls, faith instructs."<a href="#_ftn20"
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779 name="_ftnref20">[20]</a>
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780 And he adds: "He was able to enter with the doors shut, who was born without
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781 his mother's virginity being taken away." <a
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782 href="#_ftn21" name="_ftnref21">[21]</a>
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783 So, just as Christ's leaving the womb of his virgin mother was a miracle of his
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784 divine power, so was his entering through closed doors.
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785
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786 <p>2528 In the mystical interpretation we can understand that
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787 Christ appears to us when our doors, that is, our external senses, are closed
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788 in prayer: "But when you pray, go into your room and shut the door" (Mt 6:6).
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789 It is also a reminder that at the end of the world those who are prepared will
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790 be admitted to the marriage feast, and then the door will be shut (Mt 25:10).
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791
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792 <p>2529 We should imitate the conduct of the apostles, for they
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793 are described as <b>gathered together. </b>This too is not without its mystery:
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794 for Christ came when they were united together, and the Holy Spirit descended
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795 on them when they were united together, because Christ and the Holy Spirit are
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796 present only to those who are united in charity: "For where two or three are
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797 gathered in my name, there am I in the midst of them" (Mt 18:20).
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798
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799 <p>2530 Now three things are mentioned about the appearance of
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800 Christ: the way he showed himself; the greeting he gave them; and the way he
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801 gave them definite evidence of his real presence.
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802
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803 <p>2531 Christ showed that he was present with them beyond any
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804 doubt because <b>Jesus came and stood among them. Jesus came, </b>personally,
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805 as he had promised: "I go away, and I will come to you" (14:28). And he <b>stood
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806 among them</b>,<b> </b>so that each one could recognize him with certainty.
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807 Thus the Jews who did not know him are blamed "Among you stands one whom you do
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808 not know" (1:26). Again, Jesus <b>stood among them</b>,<b> </b>the disciples,
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809 to show that he was human like them: "with a garland of brethren around him, he
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810 was like a young cedar on Lebanon" (Sir 50:12). Again, he <b>stood among them</b>,<b>
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811 </b>lowering himself, for he lived among them as one of them: "If they make you
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812 master of the feast, do not exalt yourself; be among them as one of them" (Sir
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813 32:1); "I am among you as one who serves" (Lk 22:27). Also, he wanted to show
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814 that we ought to stand among the virtues: "This is the way, walk in it; do not
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815 turn asde to the right or to the left" [Is 30:21]. One who goes beyond the
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816 middle road of virtue goes to the right; one who falls short of the middle road
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817 goes to the left.
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818
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819 <p>2532 He greets them with the words, <b>Peace be with you. </b>It
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820 was necessary to say this because their peace was disturbed in many ways. Their
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821 peace with God was troubled; they had sinned against him, some by denying him,
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822 others by running away: "You will all fall away because of me this night; for
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823 it is written, 'I will strike the shepherd, and the sheep of the flock will be
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824 scattered'" (Mt 26:31). To cure this Jesus offers them the peace of
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825 reconciliation with God: "We were reconciled to God by the death of his Son"
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826 (Rom 5:10), which he accomplished by his suffering. Their peace with themselves
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827 was disturbed because they were depressed and hesitant in their faith. And he
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828 offers his peace to cure this: "Great peace have those who love your law" (Ps
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829 119:165). Their peace with others was disturbed because they were being
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830 persecuted by the Jews. And to this he says, <b>Peace be with you</b>,<b> </b>to
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831 counter the persecution of the Jews: "Peace I leave with you; my peace I give
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832 to you" (14:27).
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833
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834 <p>2533 Jesus gives them sure proof that it is really himself
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835 by showing them his hands and side. <b>When he had said this, he showed them
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836 his hands and his side, </b>because in them the marks of his passion remained
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837 in a special way: "See my hands and my feet, that it is I myself" (Lk 24:39).
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838 And when in glory he will show himself in the same way: "If a man loves me, he
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839 will keep my word" (14:23), "and I will manifest myself to him" (14:21).
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840
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841 <p>2534 Now the effect of his appearance is mentioned: this was
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842 the joy in the hearts of the disciples when they saw the Lord, as he had
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843 promised: "I will see you again, and your hearts will rejoice" (16:22). This
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844 joy will be complete for the good in their native land, when they have the
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845 clear vision of God: "You shall see and your heart shall rejoice; and your
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846 bones shall flourish like the grass" (Is 66:14).
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847
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848 <p>2535 Now he charges the apostles with their ministry: first,
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849 he grants them the bond of peace; secondly, he charges them, <b>as the Father
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850 has sent me.</b>
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851
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852 <p>2536 Jesus said to them again, <b>Peace be with you</b>. He
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853 said this to counter a twofold anxiety. The first time he said, <b>Peace be
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854 with you</b>,<b> </b>was to combat the anxiety caused by the Jews; but when he
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855 said the second time, <b>Peace be with you</b>,<b> </b>this was to deal with
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856 the anxiety to come from the Gentiles: "In me you may have peace ... in the
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857 world you have tribulation" (16:33). He said this because they were about to be
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858 sent to the Gentiles.
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859
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860 <p>2537 Accordingly, Jesus immediately enjoins them, <b>As the
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861 Father has sent me, even so I send you. </b>This shows that he is the
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862 intermediary between us and God: "There is one mediator between God and men,
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863 the man Christ Jesus" (1 Tim 2:5). This was a source of strength for the
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864 disciples: for they recognized the authority of Christ, and knew that he was
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865 sending them by divine authority. They were also strengthened because they
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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866 recognized their own dignity, the dignity of being apostles; for an apostle is one
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867 who is sent. <b>As the Father has sent me, even so I send you</b>:<b> </b>that
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868 is, as the Father, who loves me, sent me into the world to suffer for the
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869 salvation of the faithful &#8209; "For God sent the Son into the world, not to
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870 condemn the world, but that the world might be saved through him" (3:17) &#8209;
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871 so I, who love you, send you to undergo suffering for my name &#8209; "I send
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872 you out as sheep in the midst of wolves" (Mt 10:16).
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873
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874 <p>2538 Jesus makes them adequate for their task by giving them
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875 the Holy Spirit, "God, who has qualified us to be ministers of a new covenant,
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876 not in a written code but in the Spirit" (2 Cor 3:6). In this giving of the
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877 Spirit, he first grants them a sign of this gift, which is, that <b>he breathed
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878 on them. </b>We see something like this in Genesis (2:7), when God "breathed
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879 into his nostrils the breath of life," of natural life, which the first man
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880 corrupted, but Christ repaired this by giving the Holy Spirit. We should not
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881 suppose that this breath of Christ was the Holy Spirit; it was a sign of the
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882 Spirit. So Augustine says, in <i>The Trinity</i>: "This bodily breath was not
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883 the substance of the Holy Spirit, but a fitting sign that the Holy Spirit
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884 proceeds not just from the Father but also from the Son."<a href="#_ftn22"
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885 name="_ftnref22">[22]</a>
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886
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887 <p>2539 Notice that the Holy Spirit was sent over Christ,
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888 first, in the appearance of a dove, at his baptism (1:32), and then in the
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889 appearance of a cloud, at his transfiguration (Mt 17:5). The reason for this is
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890 that the grace of Christ, which is given by the Holy Spirit, was to be
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891 distributed to us by being proliferated through the sacraments. Consequently,
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892 at Christ's baptism the Holy Spirit descended in the form of a dove, which is
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893 an animal known for its proliferation. And since the grace of Christ comes
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894 through teaching, the Spirit descended in a luminous cloud, and Christ is seen
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895 to be a Teacher, "Listen to him" (Mt 17:5). The Spirit descended over the
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896 apostles the first time through a breath to indicate the proliferation of grace
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897 through the sacraments, whose ministers they were. Thus Christ said, <b>"If you
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898 forgive the sins of any, they are forgiven</b>:<b> </b>"Go therefore and make
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899 disciples of all nations, baptizing them in the name of the Father and of the
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900 Son and of the Holy Spirit" (Mt 28:19). The second time the Spirit descended on
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901 them in tongues of fire to indicate the proliferation of grace through
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902 teaching; and so we read in Acts (2:4) that right after they were filled with
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903 the Holy Spirit they began to speak.
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904
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905 <p>2540 We see the words used when the Spirit was given, <b>Receive
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906 the Holy Spirit. </b>But did they receive the Holy Spirit then? It seems not,
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907 for since Christ had not yet ascended, it was not fitting that he give gifts to
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908 us. Indeed, according to Chrysostom, there were some who said that Christ did
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909 not give them the Holy Spirit at that time, but prepared them for the future
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910 giving of the Spirit at Pentecost.<a href="#_ftn23" name="_ftnref23">[23]</a>
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911 They were brought to this opinion because Daniel (10:8) could not endure his
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912 sight of an angel, and so these disciples could not have endured the coming of
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913 the Holy Spirit unless they had been prepared. But Chrysostom himself says that
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914 the Holy Spirit was given to the disciples, not for all tasks in general, but
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915 for a specific task, that is, to forgive sin. Augustine and Gregory say that
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916 the Holy Spirit has two precepts of love: love of God and of neighbor.<a
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917 href="#_ftn24" name="_ftnref24">[24]</a>
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918 Therefore, the Holy Spirit was given the first time on earth to indicate the
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919 precept of the love of neighbor; and the Spirit was given the second time from
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920 heaven to indicate the precept of the love of God.
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921
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922 <p>2541 Thirdly, we see the fruit of the gift, If you forgive
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923 the sins of any, they are forgiven. This forgiving of sins is a fitting effect
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924 of the Holy Spirit. This is so because the Holy Spirit is charity, love, and
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925 through the Holy Spirit love is given to us: "God's love has been poured into
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926 our hearts through the Holy Spirit which has been given to us" (Rom 5:5). Now
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927 it is only through love that sins are forgiven, for "Love covers all offenses"
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928 (Prv 10:12); "Love covers a multitude of sins" (1 Pet 4:8).
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929
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930 <p>2542 We can ask here why we read, <b>If you forgive the sins
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931 of any</b>,<b> </b>for only God forgives sins? Some say that only God forgives
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932 the sin, while the priest absolves only from the debt of punishment, and
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933 pronounces the person free from the stain of sin. This is not true: for the
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934 sacrament of Penance, since it is a sacrament of the New Law, gives grace, as
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935 does Baptism. Now in the sacrament of Baptism, the priest baptizes as an
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936 instrument, and yet he confers grace. It is similar in the sacrament of
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937 Penance, the priest absolves from the sin and the punishment as a minister and
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938 sacramentally, insofar as he administers the sacrament in which sins are
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939 forgiven. The statement that God alone forgives sins authoritatively is true.
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940 So also, only God baptizes, but the priest is the minister, as was said.
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941
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942 <p>2543 Another question arises from the statements, <b>Receive
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943 the Holy Spirit. If you forgive the sins of any, they are forgiven. </b>It
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944 seems from this that one who does not have the Holy Spirit cannot forgive sins.
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945 We should say about this that if the forgiveness of sins was the personal work
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946 of the priest, that is, that he did this by his own power, he could not
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947 sanctify anyone unless he himself were holy. But the forgiveness of sins is the
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948 personal work of God, who forgives sins by his own power and authority. The
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949 priest is only the instrument. Therefore, just as a master, through his servant
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950 and minister, whether good or bad, can accomplish what he wills, so our Lord,
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951 through his ministers, even if they are evil, can confer the sacraments, in
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952 which grace is given.
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953
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954 <p>2544 Again, there is a question about, <b>If you forgive the
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955 sins of any, they are forgiven. </b>We should say, as we already did, that in
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956 the sacraments the priest acts as a minister: "This is how one should regard
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957 us, as servants [ministers] of Christ and stewards of the mysteries of God" (1
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958 Cor 4:1). Thus, in the same way that God forgives and retains sins, so also
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959 does the priest. Now God forgives sins by giving grace, and he is said to
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960 retain by not giving grace because of some obstacle in the one who is to
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961 receive it. So also the minister forgives sins, insofar as he dispenses a
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962 sacrament of the Church, and he retains insofar as he accounts someone unworthy
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963 to receive the sacrament.
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964
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965 <p align=center><B>LECTURE 5
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966
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967 <BLOCKQUOTE><p>24 Now Thomas, one of the twelve, called the Twin
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968 [Didymus], was not with them when Jesus came. 25 So the other disciples told
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969 him, "We have seen the Lord." But he said to them, "Unless I see in his hands
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970 the print of the nails, and place my finger in the mark of the nails, and place
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971 my hand in his side, I will not believe."<a href="#_ftn25" name="_ftnref25"
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972 title=""><b>[25]</b></a></B></BLOCKQUOTE>
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973
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974 <p>2545 After describing our Savior's appearance, the
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975 Evangelist now mentions the doubt of one of the disciples. First, we see that
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976 this disciple was absent; secondly, he is told about our Lord's appearance; and
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977 thirdly, we see his stubborn doubt.
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978
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979 <p>2546 The disciple who was absent is first identified by his
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980 name, <b>Thomas</b>,<b> </b>which means a "twin" or an "abyss." An abyss has
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981 both depth and darkness. And Thomas was an abyss on account of the darkness of
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982 his disbelief, of which he was the cause. Again, there is an abyss &#8209; the
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983 depths of Christ's compassion - which he had for Thomas. We read: "Abyss calls
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984 to abyss" [Ps 42:7]. That is, the depths of Christ's compassion calls to the
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985 depths of darkness [of disbelief] in Thomas, and Thomas' abyss of unwillingness
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986 [to believe] calls out, when he professes the faith, to the depths of Christ.
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987
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988 <p>Secondly, the dignity of the
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989 disciple is mentioned, for he was <b>one of the twelve. </b>There were not
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990 actually twelve at that time, for Judas had died (Mt 25:5), but he was called
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991 one of the twelve because he had been called to that elevated rank which our
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992 Lord had set apart as twelve in number: "He called his disciples, and chose
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993 from them twelve, whom he named apostles" (Lk 6:13). And God wanted this number
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994 to always remain unchanged.
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995
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996 <p>Thirdly, he is described by the
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997 meaning of his name, <b>Thomas, called Didymus. </b>Thomas is a Syrian or a
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998 Hebrew name and has two meanings: twin and abyss. The English word "twin" is
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999 "Didymus" in Greek. Because John wrote his Gospel in Greek, he used the word
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1000 Didymus. Perhaps he was called the Twin because he was from the tribe of
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1001 Benjamin, in which some or all were twins. Or, this name could be taken from
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1002 his doubting, for one who is certain holds firmly to one side, but one who
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1003 doubts accepts one opinion but fears another might be true.
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1004
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1005 <p>2547 <b>Thomas ... was not with them</b>,<b> </b>the
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1006 disciples, <b>when Jesus came</b>, for he returned later than the others who
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1007 had scattered during the day, and so he had missed the comfort of seeing the
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1008 Lord, the conferring of peace and the breath giving the Holy Spirit. This
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1009 teaches us not to become separated from one's companions, "not neglecting to
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1010 meet together, as is the habit of some" (Heb 10:25). As Gregory says, it was
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1011 not by accident that this chosen disciple was missing, but by God's will.<a
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1012 href="#_ftn26" name="_ftnref26">[26]</a>
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1013 It was in the plans of the divine pity that by feeling the wounds in the flesh
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1014 of his Teacher, the doubting disciple should heal in us the wounds of
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1015 disbelief.
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1016
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1017 <p>Here we have the strongest signs of
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1018 God's profound pity. First, in this: that he loves the human race so much that
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1019 he sometimes allows tribulations to afflict his elect, so that from these some
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1020 good can accrue to the human race. This was the reason he allowed the apostles,
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1021 the prophets and the holy martyrs to be afflicted: "Therefore I have hewn them
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1022 by the prophets, I have slain them by the words of my mouth" (Hos 6:5); "If we
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1023 are afflicted, it is for your comfort and salvation; and if we are comforted it
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1024 is for your comfort which you experience when you patiently endure the same
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1025 sufferings that we suffer" (2 Cor 1:6). Even more remarkable is that God allows
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1026 some saint to fall into sin in order to teach us. Why did God allow some saints
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1027 and holy men to sin gravely (as David did by adultery and murder) if not to
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1028 teach us to be more careful and humble? It is so that one who thinks he is
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1029 standing firm will take care not to fall, and so that one who has fallen will
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1030 make the effort to rise. Thus, Ambrose said to the Emperor Theodosius: "The one
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1031 you followed by sinning, try now to follow by repenting."<a href="#_ftn27"
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1032 name="_ftnref27">[27]</a>
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1033 And Gregory says that the disbelief of Thomas was of more benefit to our faith
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1034 than the faith of the disciples who did believe.<a href="#_ftn28"
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1035 name="_ftnref28">[28]</a>
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1036
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1037 <p>2548 Thomas is told about our Lord's appearance. Because he
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1038 had not been with the others, <b>the other disciples told him, We have seen the
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1039 Lord. </b>This was by the divine plan, which is that what one receives from God
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1040 should be shared with others: "As each has received a gift, employ it for one
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1041 another" (1 Pet 4:10); "I have seen the Lord, and I have been saved" [Gen
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1042 32:30].
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1043
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1044 <p>2549 When Thomas said, <b>Unless I see the print of the
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1045 nails.... </b>we see how stubborn he was in doubting. It would have been
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1046 justifiable if he had not immediately believed, for we read, "One who trusts
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1047 others too quickly is light&#8209;minded" (Sir 19:4). But to overdo one's
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1048 search, especially about the secrets of God, shows a coarseness of mind: "As it
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1049 is not good to eat much honey, so one who searches into the majesty [of God] is
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1050 overwhelmed by its glory" [Prv 25:27]; "Seek not what is too difficult for you,
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1051 nor investigate what is beyond your power. Reflect upon what has been assigned
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1052 to you, for you do not need what is hidden" (Sir 3:22).
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1053
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1054 <p>2550 Thomas was difficult to convince and unreasonable in
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1055 his demands. He was difficult because he refused to believe without some
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1056 sensible facts, not just from one sense but from two, sight<b> &#8209; unless I
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1057 see in his hands the print of the nails </b>&#8209; and touch &#8209; <b>and
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1058 place my hand in his side. </b>He was unreasonable because he insisted on
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1059 seeing the wounds before believing, although he would be seeing something
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1060 greater, that is, the entire person risen and restored. And although Thomas
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1061 said these things because of his own doubts, this was arranged by God for our
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1062 benefit and progress. It is certain that Christ, who arose as a complete
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1063 person, could have healed the marks of his wounds; but he kept them for our
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1064 benefit.
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1065 <BR><BR><BR>
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1066 <p align=center><B>LECTURE 6
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1067
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1068 <BLOCKQUOTE><p>26 Eight days later, his disciples were again in the
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1069 house, and Thomas was with them. The doors were shut, but Jesus came and stood
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1070 among them, and said, "Peace be with you." 27 Then he said to Thomas, "Put your
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1071 finger here, and see my hands; and put out your hand, and place it in my side;
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1072 do not be faithless, but believing." 28 Thomas answered him, "My Lord and my
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1073 God!" 29 Jesus said to him, "Have you believed because you have seen me?
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1074 [Because you have seen me, Thomas, you have believed.] Blessed are those who
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1075 have not seen and yet believe [have believed]." 30 Now Jesus did many other
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1076 signs in the presence of the disciples, which are not written in this book; 31
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1077 but these are written that you may believe that Jesus is the Christ, the Son of
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1078 God, and that believing you may have life in his name.<a href="#_ftn29"
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1079 name="_ftnref29">[29]</a></B></BLOCKQUOTE>
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1080
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1081 <p>2551 Now the Evangelist presents our Lord's second
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1082 appearance. It was to all the disciples, including Thomas. First, he mentions
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1083 Christ appearing; secondly, we see that Thomas is now convinced; thirdly, the
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1084 Evangelist comments on what he has included in his gospel (30). He does three
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1085 things about the first: the time of Christ's appearance is mentioned; then to
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1086 whom he appeared; and thirdly, the way he came (v 26).
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1087
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1088 <p>2552 The time was <b>eight days later</b>,<b> </b>that is,
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1089 from the day of our Lord's resurrection, on the evening of which he first
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1090 appeared. One literal reason for mentioning the time was so that the Evangelist
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1091 could show that although Christ had appeared frequently to the disciples, he
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1092 did not remain with them continually, since he had not arisen to the same kind
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1093 of life, just as we will not rise to the same kind of life: "All the days of my
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1094 service I would wait, till my release should come" [Job 14:14]. A reason for
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1095 the delay was so that Thomas, hearing about our Lord's first appearance from
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1096 the disciples, would develop a stronger desire and become more disposed to
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1097 believe. A mystical reason for our Lord's appearance after eight days is that
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1098 this indicates how he will appear to us in glory [as immortal, etc.]: "When he
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1099 appears we shall be like him, for we shall see him as he is" (1 Jn 3:2). He
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1100 will appear to us in the eighth age, which is the age of those who have risen
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1101 from the dead.
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1102
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1103 <p>2553 The Evangelist shows to whom he appeared when he says, <b>his
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1104 disciples were again in the house, and Thomas was with them. </b>We should note
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1105 that Thomas was the only one who needed this appearance of Christ, but even so
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1106 our Lord did not appear to him alone, but to the group. This shows that it is
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1107 not very pleasing to God to exist in isolation, but it is to live in a unity of
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1108 charity with others: "For where two or three are gathered in my name, there am
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1109 I in the midst of them" (Mt 18:20). Those to whom Christ appears [in this life]
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1110 are not all gathered into one group, and this present assembly of the disciples
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1111 did not include every such one. But in the future all will be gathered
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1112 together, and no one absent: "Wherever the body is, there the eagles will be
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1113 gathered together" (Mt 24:28); "He will send out his angels with a loud trumpet
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1114 call, and they will gather his elect from the four winds, from one end of
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1115 heaven to the other" (Mt 24:31).
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1116
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1117 <p>2554 He shows the way Christ appeared by saying, <b>The
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1118 doors were shut, but Jesus came and stood among them, and said, Peace be with
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1119 you. </b>This was explained before. The Evangelist notes three things here.
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1120 First, how Christ came, <b>the doors were shut. </b>As Augustine says, this was
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1121 done miraculously, by the same power which enabled him to walk on the water.<a
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1122 href="#_ftn30" name="_ftnref30">[30]</a>
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1123 Secondly, where he stood, <b>among them</b>,<b> </b>so he could be seen by all,
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1124 as was fitting. Thirdly, we see what he said, <b>Peace be with you</b>,<b> </b>that
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1125 is, the peace coming from reconciliation, reconciliation with God, which Jesus
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1126 said had now been accomplished: "We were reconciled to God by the death of his
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1127 Son" (Rom 5:10); "making peace by the blood of his cross" (Col 1:20). Jesus
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1128 also announced to them the future peace of eternity and immortality, which he
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1129 had promised them: "He makes peace in your borders" (Ps 147:14); and also the
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1130 peace of charity and unity, which he commanded them to maintain: "Be at peace
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1131 with one another" (Mk 9:49).
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1132
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1133 <p>2555 Now the Evangelist shows how the doubting disciple was
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1134 rescued and persuaded. Here we see a second sign of God's pity, which is that
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1135 he quickly comes to help his elect even though they fall. Indeed, the elect
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1136 fall at times, just like the reprobate. But there is a difference: the
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1137 reprobate are crushed, but the Lord quickly puts his hand under the elect so
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1138 they can rise up: "When a just person falls he will not be crushed, for the
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1139 Lord will put his hand under him" [Ps 37:27]; "When I thought, 'My foot slips,'
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1140 your steadfast love, O Lord, held me up" (Ps 94:18). And so our Lord quickly
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1141 puts his hand under the fallen Thomas so that when Thomas said, <b>Unless I see
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1142 ... I will not believe</b>,<b> </b>our Lord rescues him, saying, <b>Put your
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1143 finger here</b>. Three things are mentioned here: first, our Lord shows his
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1144 wounds; secondly, we see Thomas' profession; and thirdly, his slowness to
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1145 believe is reproved.
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1146
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1147 <p>2556 Regarding the first, note that Thomas laid down his own
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1148 conditions for believing, which were that he see and feel Christ's wounds, as
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1149 was said. If these conditions were met, he promised to believe. So our Lord,
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1150 helping him by the presence of his divinity, rescued him by meeting these
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1151 conditions. First, we see the conditions being met; secondly Thomas is asked to
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1152 keep his promise (v 27).
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1153
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1154 <p>2557 One condition was that he feel the wounds, so Christ
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1155 said, <b>Put your finger here. </b>A problem arises here because there can be
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1156 no defects in a glorified body, and wounds are defects. How then can there be
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1157 wounds in the body of Christ? Augustine answers this in this book, <i>On the
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1158 Creed</i>, when he says: "Christ could have removed all traces of his wounds from
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1159 his risen and glorified body, but he had reasons for retaining them. First, to
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1160 show them to Thomas, who would not believe unless he touched and saw. Again, he
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1161 will use them to rebuke unbelievers and sinners at the judgment. He will not
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1162 say to them, as he did to Thomas, 'Because you have seen me, you have
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1163 believed,' but rather, to convict them, 'Behold the man you have crucified, the
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1164 wounds you have inflicted. Look at the side you have pierced. It was opened for
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1165 your sake, and you refused to enter.'"<a href="#_ftn31" name="_ftnref31"
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1166 title="">[31]</a>
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1167
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1168 <p>2558 Another question on this point is whether or not the
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1169 traces of the martyrs' wounds will remain on their bodies. Augustine, in his <i>The
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1170 City of God </i>(22), answers this in a similar manner, saying they will
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1171 remain, not as a disfigurement but like a great ornamental beauty. He says
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1172 "These wounds in their body will not be a deformity, but a dignity. And
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1173 although on their bodies, they will radiate not a bodily but a spiritual
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1174 beauty. Of course, the martyrs who suffered amputation or decapitation will not
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1175 appear in the resurrection without their hands and members &#8209; for they too
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1176 have been told that not a hair of their head would perish. Indeed, even though
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1177 their members were mutilated or cut off, they will be restored, yet the traces
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1178 of their wounds will remain."<a href="#_ftn32" name="_ftnref32">[32]</a>
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1179
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1180 <p>2559 Gregory asks how the Lord could offer his body to be
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1181 touched because it was incorruptible, for what is incorruptible cannot be
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1182 touched.<a href="#_ftn33" name="_ftnref33">[33]</a>
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1183 "Christ being raised from the dead will never die again" (Rom 6:9). The
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1184 heretic, Eutyches, was influenced by this to say that the body of Christ and
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1185 the bodies of all those who rise will not be touchable, but fine and spiritual,
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1186 like the wind or a breath. But since this is contrary to what our Lord said -
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1187 "Handle me, and see; for a spirit has not flesh and bones as you see that I
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1188 have" (Lk 24:39) &#8209; our Lord showed that he was incorruptible and
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1189 touchable to demonstrate that his body after his resurrection was of the same
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1190 nature as before, and what had been corruptible had now put on incorruption (1
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1191 Cor 15:53). It was the same in nature, but with a different glory: for what had
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1192 been heavy and lowly arose in glory and subtlety, as the effect of spiritual
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1193 power.
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1194
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1195 <p>2560 Our Lord continued, saying, <b>see my hands</b>, which
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1196 hung on the cross, <b>and put out your hand, and place it in my side</b>,<b> </b>which
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1197 was pierced by the spear, and realize that I am the same person who had hung
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1198 upon the cross. As for the mystical interpretation, a finger signifies
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1199 knowledge, and a hand signifies our works. Thus when Thomas is told to put his
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1200 finger and hand into the wounds of Christ, we are being told to use our
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1201 knowledge and works for the service of Christ: "But far be it from me to glory
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1202 except in the cross of our Lord Jesus Christ" (Gal 6:14).
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1203
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1204 <p>2561 Our Lord holds Thomas to his promise saying, <b>do not
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1205 be faithless, but believing</b>:<b> </b>"Be faithful unto death" (Rev 2:10).
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1206
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1207 <p>2562 The Evangelist now mentions Thomas' profession. It
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1208 seems that Thomas quickly became a good theologian by professing a true faith.
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1209 He professed the humanity of Christ when he said, <b>My Lord</b>, for he had
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1210 called Christ this before the passion: "You call me Teacher and Lord" (Jn
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1211 13:13). And he professed the divinity of Christ when he said, <b>and my God</b>.
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1212 Before this, the only one who had called Christ God was Peter: "You are the
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1213 Christ, the Son of the living God" (Mt 16:16); "This is the true God and
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1214 eternal life" (1 Jn 5:20).
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1215
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1216 <p>2563 Our Lord reproaches Thomas for being slow to believe, <b>because
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1217 you have seen me, Thomas, you have believed</b>;<b> </b>and then he praises the
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1218 others for being quick to believe.
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1219
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1220 <p>2564 <b>Because you have seen me, Thomas, you have believed</b>.
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1221 There is a problem here: for since faith is the substance of the things we hope
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1222 for, the conviction about things that are not seen (Heb 11:1), why does our
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1223 Lord say, <b>because you have seen me you have believed</b>? We should say in
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1224 answer that Thomas saw one thing and believed another. He saw the man and the
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1225 wounds, and from these he believed in the divinity of the one who had arisen.
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1226
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1227 <p>2565 There is a second question. Because Thomas said that he
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1228 would not believe unless he saw and touched, and our Lord was willing for him
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1229 to see and touch, it seems our Lord should have replied, "because you have seen
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1230 and touched me you have believed." One can say, with Augustine, that we use the
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1231 sense of sight for any of the senses.<a href="#_ftn34" name="_ftnref34">[34]</a>
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1232 We say, "See how warm it is"; "See how it sounds"; "See how it tastes and
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1233 smells." So our Lord said, <b>Put your finger here, and see</b>, not because
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1234 the finger can see, but as meaning, "Touch and perceive." So Christ says here,<b>
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1235 because you have seen me</b>, that is, because you have perceived through
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1236 touch. Or, one could say that Thomas became flustered when he saw Christ's
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1237 wounds and scars, and before he touched Christ with his finger he believed and
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1238 said, <b>My Lord and my God. </b>For Gregory, Thomas did touch Christ, but did
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1239 not profess his faith until he saw [the wounds].<a href="#_ftn35"
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1240 name="_ftnref35">[35]</a>
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1241
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1242 <p>2566 When Christ said, <b>Blessed are those who have not
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1243 seen and yet have believed</b>,<b> </b>he was praising the readiness of others
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1244 to believe; and this applies especially to us. He says, "have believed" rather
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1245 than "shall believe" because of the certitude [of his knowledge].
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1246
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1247 <p>Luke seems to say the contrary:
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1248 "Blessed are the eyes which see what you see" (Lk 10:23). Thus, those who have
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1249 seen are more blessed that those who have not seen. I answer that blessedness
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1250 is of two kinds. One is the actual state of blessedness, which consists in
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1251 God's reward, where the better one sees the happier, the more blessed, he is.
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1252 In this respect, the eyes that see are blessed, because this is the reward of
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1253 grace. The other blessedness is the hoped&#8209;for blessedness, which is based
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1254 on one's merits. And in this case the more one can merit the more blessed he
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1255 is. And, the one who believes and does not see, merits more than one who
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1256 believes when he sees.
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1257
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1258 <p>2567 Now the Evangelist gives his epilogue: first he
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1259 mentions the incompleteness of his gospel; secondly, the benefits it will give
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1260 (v 31). Its incompleteness is clear, for <b>Jesus did many other signs in the
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1261 presence of the disciples</b>, "Lo, these are but the outskirts of his ways;
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1262 and how small a whisper do we hear of him! But the thunder of his power who can
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1263 understand?" (Job 26:14); "Many things greater than these lie hidden, for we
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1264 have seen but few of his works" (Si 43:32). According to Chrysostom, John said
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1265 this because he mentioned fewer miracles than the other evangelists and he did
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1266 not want it to be thought that he was denying these other miracles, and so he
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1267 especially added, <b>which are not written in this book.</b><a href="#_ftn36"
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1268 name="_ftnref36">[36]</a><b>
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1269 </b>Or, John could be referring to the passion and resurrection of Christ,
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1270 meaning that after his resurrection Christ gave many indications of his
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1271 resurrection "in the presence of the disciples" that were not shown to others:
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1272 "God ... made him manifest; not to all the people but to us who were chosen by
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1273 God as witnesses," (Acts 10:40).
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1274
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1275 <p>2568 Now he mentions the benefits given by this gospel. It
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1276 is useful for producing faith: <b>these are written that you may believe that
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1277 Jesus is the Christ, the Son of God</b>. Indeed, all Scripture, both the Old
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1278 and New Testaments, are for this purpose: "The beginning of the book writes
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1279 about me" [Ps 40:7]; "Search the scriptures ... it is they that bear witness to
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1280 me" (5:39). Another benefit of his gospel is that it also produces the fruit of
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1281 life, <b>and that believing you may have life</b>: the life of righteousness,
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1282 which is given by faith &#8209; "The righteous shall live by his faith" (Hab
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1283 2:4) &#8209; and in the future, the life of vision, which is given by glory.
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1284 This life is in his name, the name of Christ: "There is no other name under
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1285 heaven given among men by which we must be saved" (Acts 4:12).
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1286
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1287 </div>
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1288
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1289 <div><br clear=all>
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1290
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1291 <hr align=left size=1 width="33%">
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1292
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1293 <div id=ftn1>
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1294
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1295 <p><a href="#_ftnref1" name="_ftn1">[1]</a>
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1296 St. Thomas refers to Jn 20:1 in the <i>Summa
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1297 Theologiae</i>: III, q. 51, a. 4, ad 2; q. 53, a. 2, obj. 3; q. 83, a. 2, ad 4.
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1298
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1299 </div>
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1300
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1301 <div id=ftn2>
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1302
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1303 <p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>De consensus evangelistarum</i>, 3, ch. 24; PL 34; cf. <i>Catena Aurea</i>, 20:1-9.
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1304
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1305 </div>
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1306
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1307 <div id=ftn3>
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1308
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1309 <p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>In Ioannem hom</i>., 85, ch.
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1310 5; PG 59, col 466; cf. <i>Catena Aurea</i>, 20:1-9.
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1311
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1312 </div>
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1313
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1314 <div id=ftn4>
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1315
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1316 <p><a href="#_ftnref4" name="_ftn4">[4]</a> <i>Tract.
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1317 in Io</i>., 120, ch. 9, col. 1955; cf. <i>Catena
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1318 Aurea</i>,<i> </i>20:1-9.
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1319
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1320 </div>
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1321
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1322 <div id=ftn5>
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1323
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1324 <p><a href="#_ftnref5" name="_ftn5">[5]</a> <i>In Ioannem hom</i>., 85, ch. 5; PG 59, col 466.
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1325
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1326 </div>
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1327
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1328 <div id=ftn6>
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1329
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1330 <p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Tract.
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1331 in Io</i>., 121, ch. 1, col. 1956; cf. <i>Catena
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1332 Aurea</i>,<i> </i>20:10-18.
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1333
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1334 </div>
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1335
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1336 <div id=ftn7>
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1337
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1338 <p><a href="#_ftnref7" name="_ftn7">[7]</a> <i>XL
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1339 homiliae in Evangelista</i>, fin; PL 76; cf. <i>Catena
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1340 Aurea,</i> 20:10-18.
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1341
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1342 </div>
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1343
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1344 <div id=ftn8>
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1345
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1346 <p><a href="#_ftnref8" name="_ftn8">[8]</a>
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1347 Augustine, <i>Confessions</i>.
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1348
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1349 </div>
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1350
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1351 <div id=ftn9>
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1352
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1353 <p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>In Ioannem hom</i>., 86, ch. 1; PG 59, col. 467; cf. <i>Catena Aurea</i>,
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1354 20:10-18.
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1355
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1356 </div>
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1357
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1358 <div id=ftn10>
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1359
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1360 <p><a href="#_ftnref10" name="_ftn10">[10]</a>
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1361 St. Thomas refers to Jn 20:17 in the <i>Summa
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1362 Theologiae</i>: III, q. 20, a. 2, s. c. 3; q. 23, a. 2, obj, 2; q. 23, a. 2, ad
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1363 2; q. 55, a. 6, obj. 3; q. 57, a. 1, obj. 4, and s. c.; q. 80, a. 4, ad 1.
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1364
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1365 </div>
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1366
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1367 <div id=ftn11>
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1368
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1369 <p><a href="#_ftnref11" name="_ftn11">[11]</a> <i>In Ioannem hom</i>., 86, ch. 1; PG 59, col. 468; cf. <i>Catena Aurea</i>, 20:10-18.
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1370
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1371 </div>
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1372
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1373 <div id=ftn12>
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1374
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1375 <p><a href="#_ftnref12" name="_ftn12">[12]</a>
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diff changeset
1376 <i>XL homiliae in Evangelista</i>, 25; PL 76; cf. <i>Catena Aurea,</i> 20:10-18.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1377
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ht
parents:
diff changeset
1378 </div>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
parents:
diff changeset
1379
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
parents:
diff changeset
1380 <div id=ftn13>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
parents:
diff changeset
1381
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1382 <p><a href="#_ftnref13" name="_ftn13">[13]</a>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1383 <i>Tract. in Io</i>.,
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1384 121, ch. 2, col. 1956-7; cf. <i>Catena Aurea</i>,<i>
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parents:
diff changeset
1385 </i>20:10-18.
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ht
parents:
diff changeset
1386
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1387 </div>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
parents:
diff changeset
1388
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1389 <div id=ftn14>
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ht
parents:
diff changeset
1390
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1391 <p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>XL
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1392 homiliae in Evangelista</i>, 25; PL 76; cf. <i>Catena
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1393 Aurea,</i> 20:10-18.
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ht
parents:
diff changeset
1394
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1395 </div>
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ht
parents:
diff changeset
1396
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
parents:
diff changeset
1397 <div id=ftn15>
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ht
parents:
diff changeset
1398
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1399 <p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>De Trin</i>., 1, 3; cf. <i>Catena Aurea</i>, 20:10-18.
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diff changeset
1400
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diff changeset
1401 </div>
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diff changeset
1402
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parents:
diff changeset
1403 <div id=ftn16>
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diff changeset
1404
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parents:
diff changeset
1405 <p><a href="#_ftnref16" name="_ftn16">[16]</a> <i>In Ioannem hom</i>., 186, ch. 2; PG 59; cf. <i>Catena
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1406 Aurea</i>, 20:10-18.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
parents:
diff changeset
1407
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parents:
diff changeset
1408 </div>
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diff changeset
1409
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1410 <div id=ftn17>
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diff changeset
1411
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1412 <p><a href="#_ftnref17" name="_ftn17">[17]</a><i>Tract.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1413 in Io</i>., 121, ch. 3, col. 1957-8; cf. <i>Catena Aurea</i>,<i> </i>20:10-18.
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diff changeset
1414
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1415 </div>
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diff changeset
1416
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1417 <div id=ftn18>
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diff changeset
1418
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diff changeset
1419 <p><a href="#_ftnref18" name="_ftn18">[18]</a>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1420 St. Thomas refers to Jn 20:19 in the <i>Summa
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1421 Theologiae</i>: III, q. 54, a. 1, obj. 1; q, 55, a. 3, s. c.; Jn 20:20: <i>ST </i>III,
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1422 q. 55, a. 3, obj. 1; Jn 20:22: <i>ST</i> I, q. 91, a. 4, ad 3; III, q. 3, a. 8,
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1423 obj. 3; Jn 20:23: <i>ST </i>III, q. 3, a. 8, obj. 3; q. 84, a. 3, ad 3.
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diff changeset
1424
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diff changeset
1425 </div>
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diff changeset
1426
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diff changeset
1427 <div id=ftn19>
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diff changeset
1428
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diff changeset
1429 <p><a href="#_ftnref19" name="_ftn19">[19]</a>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1430 Aristotle.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
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diff changeset
1431
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diff changeset
1432 </div>
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diff changeset
1433
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1434 <div id=ftn20>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
parents:
diff changeset
1435
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1436 <p><a href="#_ftnref20" name="_ftn20">[20]</a>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1437 <i>Serm. Pasch.,</i>110;
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1438 cf. <i>Catena Aurea</i>,<i> </i>20:19-25.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1439
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1440 </div>
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parents:
diff changeset
1441
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1442 <div id=ftn21>
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parents:
diff changeset
1443
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1444 <p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>Tract.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1445 in Io</i>., 121, ch. 4, col. 1958; cf. <i>Catena
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1446 Aurea</i>,<i> </i>20:19-25.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
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diff changeset
1447
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1448 </div>
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ht
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diff changeset
1449
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1450 <div id=ftn22>
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ht
parents:
diff changeset
1451
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1452 <p><a href="#_ftnref22" name="_ftn22">[22]</a> <i>De Trin</i>., 4, ch. 20; cf. <i>Catena
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1453 Aurea</i>,<i> </i>20:19-25.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
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diff changeset
1454
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1455 </div>
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ht
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diff changeset
1456
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1457 <div id=ftn23>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
parents:
diff changeset
1458
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1459 <p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>In Ioannem hom</i>., 86; PG 59;
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1460 cf. <i>Catena Aurea</i>, 20:19-25.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1461
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1462 </div>
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ht
parents:
diff changeset
1463
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1464 <div id=ftn24>
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ht
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diff changeset
1465
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1466 <p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>XL
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1467 homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1468 Aurea,</i> 20:19-25.
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ht
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diff changeset
1469
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ht
parents:
diff changeset
1470 </div>
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ht
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diff changeset
1471
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ht
parents:
diff changeset
1472 <div id=ftn25>
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ht
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diff changeset
1473
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diff changeset
1474 <p><a href="#_ftnref25" name="_ftn25">[25]</a>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1475 St. Thomas refers to Jn 20:25-28 in the <i>Summa
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
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1476 Theologiae</i>: III, q. 14, a. 4, s. c.
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diff changeset
1477
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ht
parents:
diff changeset
1478 </div>
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ht
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diff changeset
1479
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parents:
diff changeset
1480 <div id=ftn26>
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parents:
diff changeset
1481
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parents:
diff changeset
1482 <p><a href="#_ftnref26" name="_ftn26">[26]</a>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1483 <i>XL homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1484 Aurea,</i> 20:26-31.
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ht
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diff changeset
1485
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
parents:
diff changeset
1486 </div>
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ht
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diff changeset
1487
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diff changeset
1488 <div id=ftn27>
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diff changeset
1489
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diff changeset
1490 <p><a href="#_ftnref27" name="_ftn27">[27]</a>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1491 Ambrose.
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
ht
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diff changeset
1492
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ht
parents:
diff changeset
1493 </div>
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ht
parents:
diff changeset
1494
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1495 <div id=ftn28>
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ht
parents:
diff changeset
1496
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1497 <p><a href="#_ftnref28" name="_ftn28">[28]</a>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1498 <i>XL homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
diff changeset
1499 Aurea,</i> 20:26-31.
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ht
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diff changeset
1500
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ht
parents:
diff changeset
1501 </div>
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ht
parents:
diff changeset
1502
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1503 <div id=ftn29>
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diff changeset
1504
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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diff changeset
1505 <p><a href="#_ftnref29" name="_ftn29">[29]</a>
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
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1506 St. Thomas refers to Jn 20:26 in the <i>Summa
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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parents:
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1507 Theologiae: </i> III, q. 55, a. 3, s. c.; Jn 20:27: <i>ST</i> III, q. 54, a. 4,
25a799388159 originals from http://www.josephkenny.joyeurs.com/CDtexts/SSJohn.htm
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1508 s. c.; Jn 20:26: <i>ST</i> III, q. 55, a. 3, obj. 4 and s. c.; Jn 20:29: <i>ST</i>
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1509 II-II, q. 1, a. 4, obj. 1; III, q. 41, a. 2, ad 1; q. 55, a. 5, obj. 3; Jn 20:
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1510 31: <i>ST</i> I, q. 1. a. 8, obj. 1; I-II, q. 106, a. 1, obj. 1.
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1511
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1512 </div>
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1513
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1514 <div id=ftn30>
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1515
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1516 <p><a href="#_ftnref30" name="_ftn30">[30]</a> <i>Serm.
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1517 Tap. ad Cat</i>., 2, 8; cf. <i>Catena Aurea,</i>
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1518 20:26-31.
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1519
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1520 </div>
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1521
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1522 <div id=ftn31>
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1523
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1524 <p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>De
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1525 Symbolo</i>, 2, 8; cf. <i>Catena Aurea,</i>
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1526 20:26-31.
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1527
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1528 </div>
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1529
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1530 <div id=ftn32>
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1531
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1532 <p><a href="#_ftnref32" name="_ftn32">[32]</a> <i>De
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1533 Civitate Dei</i>, 22, 19; cf. <i>Catena Aurea,</i>
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1534 20:26-31.
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1535
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1536 </div>
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1537
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1538 <div id=ftn33>
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1539
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1540 <p><a href="#_ftnref33" name="_ftn33">[33]</a> <i>XL
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1541 homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
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1542 Aurea,</i> 20:26-31.
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1543
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1544 </div>
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1545
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1546 <div id=ftn34>
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1547
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1548 <p><a href="#_ftnref34" name="_ftn34">[34]</a> <i>Tract.
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1549 in Io</i>., 121, ch. 5, col. 1958; cf. <i>Catena
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1550 Aurea</i>,<i> </i>20:26-31.
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1551
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1552 </div>
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1553
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1554 <div id=ftn35>
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1555
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1556 <p><a href="#_ftnref35" name="_ftn35">[35]</a> <i>XL
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1557 homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
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1558 Aurea,</i> 20:26-31.
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1559
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1560 </div>
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1561
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1562 <div id=ftn36>
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1563
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1564 <p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>In Ioannem hom</i>., 87; PG 59; cf. <i>Catena Aurea</i>, 20:26-31.
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1565 </body></html>