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