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+<p style="text-align: center"><span style="font-size: 60pt">11</span>
+<p align=center><B>LECTURE I
+<BLOCKQUOTE><p>1 Now a certain man was ill, Lazarus of Bethany, the village of Mary and her sister Martha. 2 It was Mary who anointed the Lord with ointment
+and wiped his feet with her hair, whose brother Lazarus was ill. 3 So the
+sisters sent to him, saying, "Lord, he whom you love is ill." 4 But when Jesus
+heard it he said, "This illness is not unto death; it is for the glory of God,
+so that the Son of God may be glorified by means of it." 5 Now Jesus loved
+Martha and her sister and Lazarus.<a href="#_ftn1" name="_ftnref1">[1]</b></a></BLOCKQUOTE>
+<p>1471 Above, our Lord shows his life-giving power by word;
+here he confirms it with a miracle, by raising Lazarus from the dead. First, we
+see the illness of Lazarus; secondly, his being raised from the dead (v 6); and
+thirdly, the effect this produced (v 45). The Evangelist does three things
+concerning the first: first, the illness of Lazarus is mentioned; secondly, his
+illness is made known (v 3); thirdly, we see the reason for his illness (v 4).
+Concerning the first he does three things: first, he describes the person who
+was ill; secondly, where he was living; and thirdly, he mentions one of his
+relatives.
+<p>1472 The one who was ill was Lazarus; <b>Now a certain man
+was ill, Lazarus</b>. This presents to us a believer who hopes in God, but
+still suffers the weakness introduced by sin, of whom we read: "Be gracious to
+me, O Lord, for I am languishing" (Ps 6:2). For Lazarus means "one who is
+helped by the Lord"; and so this name signifies one who has confidence in
+divine help: "My help comes from the Lord" (Ps 121:2).
+<p>1473 Lazarus was at Bethany, <b>of Bethany, the village of Mary and her sister Martha</b>. The village of Bethany was near Jerusalem, and our Lord was often a guest there, as has been said above many times. It
+means "a house of obedience," and leads us to understand that if one who is ill
+obeys God, he can easily be cured by him, just as one who is sick and obeys his
+doctor gains his health. In 2 Kings (5:13) the servants of Naaman said to him:
+"My father, if the prophet had commanded you to do some great thing, would you
+not have done it?"
+<p>Bethany was the home of Mary and
+Martha, the sisters of Lazarus. Martha and Mary represent two ways of life, the
+active and the contemplative. And we can understand from the above that it is
+by obedience that one becomes perfect, both in the active and in the
+contemplative life.
+<p>1474 His relative was Mary, <b>it was Mary who anointed the
+Lord with ointment and wiped his feet with her hair</b>. The Evangelist
+describes this Mary by her most famous action so we can distinguish her from
+the many other women with the same name. Still, there is some disagreement
+among the saints about this Mary. Some, like Jerome and Origen, say that this
+Mary, the sister of Lazarus, is not the same as the sinner mentioned in Luke
+(7:37): "A woman of the city, who was a sinner…brought an alabaster flask of
+ointment, and standing behind him at his feet, weeping, she began to wet his
+feet with her tears, and wiped them with the hair of her head."<a href="#_ftn2"
+name="_ftnref2">[2]</a>
+So, as Chrysostom says, she was not the prostitute mentioned in Luke.<a
+href="#_ftn3" name="_ftnref3">[3]</a>
+The Mary mentioned by John was an honorable woman, eager to receive Christ,
+while the name of the woman who was the sinner was kept secret. Furthermore,
+the Mary mentioned here by John could have done for Christ at the time of his
+passion because of her special devotion and love something similar to what was
+done for him by the sinner out of remorse and love. John, in order to praise
+her, is mentioning here, in anticipation, the action she would perform later
+[Jn 12:1-8].
+<p>Others, such as Augustine and
+Gregory, say that this Mary, mentioned by John, is the same as the sinner
+mentioned by Luke.<a href="#_ftn4" name="_ftnref4">[4]</a>
+Augustine bases his reason on this text. For the Evangelist is speaking here of
+the time before Mary anointed our Lord [for the second time] at the time of the
+passion; as John says further on: "Mary took a pound of costly ointment of pure
+nard and anointed the feet of Jesus." So he says that what the Evangelist has
+mentioned here is the same event mentioned by Luke (7:37). [Ambrose maintains
+both sides.] <a href="#_ftn5" name="_ftnref5"
+title="">11.0pt;font-family:"Times New Roman"'>[5]</a> So, according to
+the opinion of Augustine, it is clear that the sinner mentioned by Luke is this
+Mary <b>whose brother Lazarus was ill</b>. [Augustine says] a consuming fever
+was wasting his wretched body with its furnace-like flames.<a href="#_ftn6"
+name="_ftnref6">[6]</a>
+<p>1475 The sisters of Lazarus, who were taking care of him,
+inform Jesus of his illness. Grief-stricken at the misfortune of the ailing
+youth, <b>the sisters sent to him</b>, Jesus, <b>saying, Lord, he whom you love
+is ill</b>. This message brings to mind three things for consideration. First,
+we see that the friends of God are sometimes afflicted with bodily illness;
+thus, if someone has a bodily illness, this is not a sign that the person is
+not a friend of God. Eliphaz mistakenly argued against Job that it was: "Think
+now, who that was innocent every perished? Or where were the upright cut off?"
+(Job 4:7). Accordingly, they say, <b>Lord, he whom you love is ill</b>: "For
+the Lord reproves him whom he loves, as a father the son in whom he delights"
+(Prv 3:12).
+<p>The second thing to note is that
+his sisters do not say, "Lord, come and heal him," but simply to mention his
+sickness, he <b>is ill</b>. This indicates that it is enough merely to state
+one's need to a friend, without adding a request. For a friend, since he wills
+the good of his friend as his own good, is just as interested in warding off
+harm from his friends as he is in warding it off from himself. And this is
+especially true of the one who most truly loves: "The Lord preserves all who
+love him" (Ps 145:20).
+<p>The third thing to consider is that
+these two sisters, who wanted the cure of their sick brother, did not come in
+person to Christ, as did the paralytic (Lk 5:18), and the centurion (Matt 8:5).
+This was because of the confidence they had in Christ due to the special love
+and friendship which he had shown for them; or, perhaps it was their grief that
+kept them away: "A friend, if he is steadfast, will be to you as yourself" [Sir
+6:11].
+<p>1476 Now we have the reasons for the foregoing: first, the
+illness of Lazarus; secondly, the reason why, according to Augustine, his
+sisters did not come in person to Christ (v 5).<a href="#_ftn7" name="_ftnref7"
+title="">[7]</a>
+<p>1477 The reason for the illness of Lazarus is the
+glorification of the Son of God; thus the Evangelist says, <b>when Jesus heard
+it he said, This illness is not unto death; it is for the glory of God</b>.
+Here we should note that some physical illness is unto death and some is not.
+Those are unto death which are not ordained to something else. Further, every
+evil of punishment is inflicted by divine providence: "Does evil befall a city,
+unless the Lord has done it?" (Amos 3:6). But as for the evil of fault, God is
+not the author, but the punisher. Now all things that are from God are ordered.
+Consequently, every evil of punishment is ordered to something: some to death,
+and some to something else. This illness was not ordered to death, but to the
+glory of God.
+<p>1478 But Lazarus did die! Yes, otherwise he would not have
+had the odor of one four days in the tomb, nor would his raising have been a
+miracle. I answer that his illness was not ordained to death as a final end,
+but to something else, as has been said, that is, that he who was raised,
+chastened as it were, might live a holy life for the glory of God, and that the
+Jewish people who saw this miracle might be converted to the faith: "The Lord
+has chastened me sorely but he has not given me over to death" (Ps 118:18).
+Thus he adds, <b>it is for the glory of God, so that the Son of God may be
+glorified by means of it.</b>
+<p>In this passage, according to
+Chrysostom, the words "for" and "that" do not indicate the reason for the
+events, but their sequence. For Lazarus was not made ill so that from it God
+might be glorified; rather, his illness came from some other cause, and from it
+the fact followed that the Son of God would be glorified insofar as Christ used
+it for the glory of God by raising Lazarus. <a
+href="#_ftn8" name="_ftnref8">[8]</a>
+<p>This is true in one way, but not in
+another. It is possible to consider two reasons for Lazarus' illness. One is
+the natural cause, and from this point of view the statement of Chrysostom is
+true, because Lazarus' illness, considering its natural causes, was not
+ordained to his rising from the dead. But we can consider another reason, and
+this is divine providence; and then Chrysostom's statement is not true. For
+under divine providence an illness of this kind was ordained to the glory of
+God. And so according to this, the "for" and the "that" do indicate the reason.
+It is the same as saying: <b>it is for the glory of God</b>, because although
+it was not ordained to this from the intent of its natural cause, yet from the
+intent of divine providence it was ordained to the glory of God, insofar as,
+once the miracle had been performed, people would believe in Christ and escape
+real death. So he says, <b>so that the Son of God may be glorified by means of
+it</b>.
+<p>Here our Lord clearly calls himself
+the Son of God: for he was to be glorified in the resurrection of Lazarus
+because he is true God: "that we may be in his true Son" [1 Jn 5:20]; "It was
+not that this man sinned, or his parents, but that the works of God might be
+made manifest in him" (9:3).
+<p>1479 Here, according to Augustine, the Evangelist gives the
+reason why Lazarus' two sisters did not come to Christ, and it was due to their
+confidence in him because of the special love he had for them; so the
+Evangelist remarks, <b>now Jesus loved Martha and her sister and Lazarus</b>.<a
+href="#_ftn9" name="_ftnref9">[9]</a>
+Indeed, he who is the Consoler of the sorrowful loved the sorrowing sisters,
+and he who was the Savior of the weary loved the weary and dead Lazarus: "Yea,
+he loved his people; all those consecrated to him were in his hand" (Deut
+33:3).
+<BR><BR><BR>
+<p align=center><b>LECTURE 2
+<BLOCKQUOTE><p>6 So when he heard that he was ill, he stayed two days
+longer in the place where he was. 7 Then after this he said to the disciples,
+"Let us go into Judea again." 8 The disciples said to him, "Rabbi, the Jews
+were but now seeking to stone you, and are you going there again?" 9 Jesus
+answered, "Are there not twelve hours in the day? If any one walks in the day,
+he does not stumble, because he sees the light of this world. 10 But if any one
+walks in the night, he stumbles, because the light is not in him."</BLOCKQUOTE></b>
+<p>1480 Here the Evangelist presents the raising of the dead
+Lazarus. First, we see that Christ desired to do this; and secondly, the
+sequence of events surrounding the raising are given (v 17). We see three
+things related to the first. First, our Lord allows the death; secondly, he
+states his intention to go to the place where Lazarus died (v 7); and thirdly,
+he reveals his intention to raise him (v 11).
+<p>1481 Christ allowed this death by prolonging his stay beyond
+the Jordan: <b>so when he heard that he was ill, he stayed two days longer in
+the place where he was</b>. One may infer from this that Lazarus died on the
+very day that Jesus received the message from his sisters: for when Christ went
+to the place where he died, it was already the fourth day. After receiving the
+message, Christ then remained two days in the same place, and on the day after
+these two days, he went to Judea. He delayed these few days for two reasons.
+First, so that the death of Lazarus would not be prevented by his presence; for
+where life is present, death has no entry. In the second place, in order to
+make the miracle more credible, and so that people would not say that Christ
+revived Lazarus, not from death, but only from a coma.
+<p>1482 Here (v 7) our Lord declares his intention to go to the
+place where Lazarus died. First, we see our Lord's plan; secondly, we see the
+fear in the disciples (v 8); and thirdly, we have our Lord dispelling their
+fear (v 9).
+<p>1483 With respect to the first the Evangelist says, <b>Then
+after this</b>, the prolonged delay, <b>he said</b>, Jesus did, <b>to the
+disciples, Let us go into Judea again</b>. One might ask here why Christ made a
+point of mentioning to the apostles that he was about to go into Judea again,
+since he had not done this on other occasions. The reason for this was that the
+Jews had just recently persecuted Christ in Judea and had almost stoned him;
+indeed, that is why he had left. So it was to be expected that when Christ
+wanted to go there again, the disciples would become fearful. And because
+"Darts that are foreseen do not strike and foreseen evils are more easily
+borne,"<a href="#_ftn10" name="_ftnref10">[10]</a>
+as Gregory says, our Lord mentioned his planned journey to them to calm their
+fears. As to the mystical sense, we can understand by the fact that Christ is
+returning once again to Judea, that he will return again at the end of the
+world to the Jews, who will be converted to Christ: "A hardening has come upon
+part of Israel, until the full number of the Gentiles come in" (Rom 11:25).
+<p>1484 The fear of the disciples is mentioned when the
+Evangelist says, <b>the disciples said to him, Rabbi, the Jews were but now
+seeking to stone you, and you are going there again?</b> This was like saying:
+It seems that you are deliberately going to your death. Yet their fear was
+unreasonable, because the disciples had God with them as their protector, and
+one who is with God should not fear: "Let us stand up together. Who is my
+adversary?" (Is 50:8); "The Lord is my light and my salvation: whom shall I
+fear?" (Ps 26:2).
+<p>1485 Our Lord dispels this fear by strengthening them. The
+Evangelist says, <b>Jesus answered</b>, his disciples, <b>Are there not twelve
+hours in the day? </b>First, we see something about the time; secondly, what
+time is suited for walking; thirdly, what time is not.
+<p>1486 To understand this passage we should note that it has
+been explained in three ways. The first way is that of Chrysostom, and is this.
+<b>Are there not twelve hours in the day? </b>is like saying: You hesitate to
+go up to Judea because the Jews recently wanted to stone me; but the day has
+twelve hours, and what happens at one hour does not happen in another. So,
+although they would have stoned me before, they would not want to do this at
+another hour: "For everything there is a season" (Eccl 3:1); "Every matter has
+its time and way" (Eccl 8:6).<a href="#_ftn11" name="_ftnref11">[11]</a>
+<p>1487 A literal question arises because he is speaking here
+either of the natural or of the artificial day. If he is speaking of the
+natural day, then what he says is false: because the natural day does not have
+twelve but twenty-four hours. Again, if he is speaking of the artificial day,
+his statement is false: because it is true only at the equinox, for not all
+artificial days have twelve hours. I answer that we should understand this to
+refer to the artificial day, because all artificial days have twelve hours. For
+the hours of such days are distinguished in two ways. Some are equal in length
+and some are not. Those equal in length are distinguished according to the
+circle of the equator: and according to this not all days have twelve hours,
+but some have more and some less, except at the equator. The hour not equal in
+length are more distinguished according to the ascensions of the zodiac on
+account of its obliquity: because the zodiac does not ascend equally in all its
+parts, but at the equator equally. Now each artificial day has twelve of these
+unequal hours, because every day has six signs which ascend during the day, and
+six at night; but those which ascend in summer have a slower motion than those
+which ascend in winter, and of course the ascent of each sign makes up two
+hours.
+<p>1488 <b>If any one walks in the day</b>, that is, honorably,
+and without consciousness of any evil - "Let us conduct ourselves becomingly as
+in that day" (Rom 13:13) - <b>he does not stumble</b>, that is, he does not come
+upon anything that might harm him. And this is <b>because he sees the light of
+this world</b>, i.e., the light of righteousness is in him: "Light dawns for
+the righteous, and joy for the upright in heart" (Ps 97:11). It is like our
+Lord were saying: We can go securely because we are walking during the day.
+<p>1489 <b>But if any one walks in the night</b>, that is, in
+the night of iniquities, he will easily find dangers. Concerning this night we
+read: "Those who sleep at night" (1 Thess 5:7). But such a one, <b>he stumbles</b>,
+that is, strikes against something, <b>because the light</b>, of righteousness,
+<b>is not in him</b>.
+<p>1490 A certain Greek, Theophylactus, explains this another
+way.<a href="#_ftn12" name="_ftnref12">[12]</a>
+Beginning at <b>If any one walks in the day</b>, he says that the "day" is the
+presence of Christ in the world, and the "night" is the time after Christ's
+passion. So the meaning is this: The Jews are not to be feared because as long
+as I am in the world it is not you, but I, who am in danger. Thus, when the
+Jews wanted to arrest Christ, he said to the crowd: "If you seek me, let these
+men go. This was to fulfill the word which he had spoken, 'Of those whom you
+gavest me I lost not one'" (18:8). <b>But if any one walks in the night</b>,
+that is, in the time after the passion, you should be afraid to go into Judea,
+because you will suffer persecution from the Jews: "Strike the shepherd and the
+sheep will be scattered."
+<p>1491 Augustine explains it another way, so that the "day"
+indicates Christ: "We must work the works of him who sent me, while it is day"
+(9:4), and "As long as I am in the world, I am the light of the world" (9:5).<a
+href="#_ftn13" name="_ftnref13">[13]</a>
+The twelve hours of this day are the twelve apostles: "Did I not choose you,
+the twelve?" (6:71). But what should we say of what follows: "And one of you is
+a devil?" Judas, therefore, was not an hour of this day because he gave no
+light. We should say that our Lord spoke these words [about the twelve] not in
+reference to Judas, but to his successor, who was Matthias. Thus, the sense of <b>Are
+there not twelve hours in the day? </b>is as though he were saying: You are the
+hours, I am the day. Just as the hours follow the day, so you must follow me.
+So, if I wish to go to Judea you ought not to precede me or change my will, but
+you should follow me. He said something similar to Peter: "Get behind me, Satan!"
+(Matt 16:23), i.e., do not go ahead of me, but follow me by imitating my will. <b>If
+any one walks in the day</b> is the same as saying: You should not fear any
+danger, because you are going with me who am the day. So just as one who walks
+in the day does not run into anything, that is, <b>does not stumble</b>, so
+also you who walk with me: "If God is for us, who is against us?" (Rom 8:31).
+And this is <b>because he sees the light of this world</b> in me. <b>But if any
+one walks in the night</b>, in the darkness of ignorance and sin, then <b>he
+stumbles</b>; and this is <b>because the </b>spiritual <b>light is not in him</b>,
+not because of a defect in the light, but because of his own rebellion: "There
+are those who rebel against the light" (Job 24:13).
+<BR><BR><BR>
+<p align=center><b>LECTURE 3
+<BLOCKQUOTE><p>11 Thus he spoke, and then he said to them, "Our friend
+Lazarus has fallen asleep, but I go to awake him out of sleep." 12 The
+disciples said to him, "Lord, if he has fallen asleep, he will recover." 13 Now
+Jesus had spoken of his death, but they thought that he meant taking rest in
+sleep. 14 Then Jesus told them plainly, "Lazarus is dead; 15 and for your sake
+I am glad that I was not there, so that you may believe. But let us go to him."
+16 Thomas, called the Twin, said to his fellow disciples, "Let us also go, that
+we may die with him."</BLOCKQUOTE></b>
+<p>1492 Above, our Lord mentioned his intention of going to the
+place where Lazarus had died; now he reveals his intention to raise him. The
+Evangelist first mentions this intention; secondly, the attitude of the
+disciples (v 16). First, we see our Lord stating his intention implicitly and
+rather obscurely; secondly, the Evangelist mentions how slow the disciples were
+to understand this (v 12); and thirdly, we see our Lord stating his intention
+plainly (v 14).
+<p>1493 The Evangelist says, <b>Thus he spoke, and then he said
+to them</b>, that is, having said those things already mentioned, Jesus now
+says to his disciples, <b>Our friend Lazarus has fallen asleep</b>. According
+to Chrysostom, this seems to be a second reason for the disciples not to fear:
+the first was based on their innocence, because he who walks in the day does
+not stumble; but this reason is based on current necessity, it being necessary
+to go there.<a href="#_ftn14" name="_ftnref14">[14]</a>
+<p>1494 We see three things about this. First, he recalls his
+previous friendship with the dead man, saying, <b>Our friend Lazarus</b>. This
+was to say: He was a friend because of the many things and favors he did for
+us; so we should not neglect him in his needs: "He who overlooks his own
+advantage for the sake of a friend is just" [Prv 12:26].
+<p>1495 Secondly, he mentions that help is needed now, saying, <b>has
+fallen asleep</b>, and so should be helped: "A brother is born for adversity"
+(Prv 17:17). <b>Lazarus has fallen asleep</b>, with respect to the Lord, as
+Augustine says; but with respect to men he was dead, as they were unable to revive
+him.<a href="#_ftn15" name="_ftnref15">[15]</a>
+We should note that the word "sleep" can be understood in several ways.
+Sometimes it refers to a natural sleep: "So Samuel went and lay down [slept] in
+his place" (1 Sam 3:9); and "You shall sleep securely" [Job 11:18]. Sometimes
+it indicates the sleep of death: "We would not have you ignorant, brethren,
+concerning those who are asleep, that you may not grieve as others do who have
+no hope" (1 Thess 4:13). Sometimes it is understood as some kind of negligence:
+"Behold, he who keeps Israel will neither slumber nor sleep" (Ps 121:4). And
+sometimes it means the sleep of sin: "Awake, O sleeper, and arise from the
+dead" (Eph 5:14). Again, it can mean the repose of contemplation: "I slept, but
+my heart was awake" (Song 5:2). It can also signify the rest of future glory:
+"In peace I will both lie down and sleep" (Ps 4:8).
+<p>Death is called a sleep because of
+the hope we have of a resurrection; so death has come to be called a sleep from
+the time that Christ died and arose: "I lie down and sleep" (Ps 3:6).
+<p>1496 Thirdly, he shows his power to raise one from death
+when he says, <b>but I go to awake him out of sleep</b>. By this he tells us
+that he woke him from the grave with as little effort as you wake a person who
+is sleeping in bed. This is not surprising because he is the one who raises the
+dead and gives life; so it was said above (5:28): "The hour is coming, and now
+is, when the dead will hear the voice of the Son of God."
+<p>1497 The Evangelist now mentions that the disciples were
+slow to understand this (v 12). First, he gives a sign of their slowness, and
+this is that they did not answer our Lord in accord with his meaning. Secondly,
+their slowness is clearly shown (v 13).
+<p>1498 Concerning the first note that although our Lord was
+speaking of the sleep of death, they understood him to mean a natural sleep.
+And because it is a sign of health when the sick sleep, the disciples said, <b>if
+he has fallen asleep, he will recover</b>. They were saying: This is clearly a
+sign of health; and since he is sleeping, it does not seem to be helpful to go
+and awake him.
+<p>1499 The Evangelist mentions their slowness to understand,
+saying, <b>now Jesus had spoken of his death</b>, since they did not realize
+this. Our Lord said to them, according to Matthew, "Are you also still without
+understanding?" And we read of the wise: "The wise man may also hear…and
+understand a proverb and a figure, the words of the wise and their riddles"
+(Prv 1:5-6)
+<p>1500 Then our Lord explicitly states his intention to raise
+him (v 14). First, he tells them that Lazarus has died, which shows his
+knowledge; secondly, he mentions his attitude towards his death, which shows
+his providence; and thirdly, he makes known his intention to go to the place
+where he died, which shows his compassion or mercy.
+<p>1501 He states that Lazarus has died when he says plainly, <b>Lazarus
+is dead</b>, i.e., he has submitted to the common law of death which no one can
+escape: "What man can live and never see death?" (Ps 89:48).
+<p>1502 He shows his own attitude towards this death, saying, <b>and
+for your sake I am glad that I was not there, so that you may believe</b>. This
+can be explained in two ways.
+<p>The first way is this. We have
+heard that Lazarus was sick. And although I was not there I have told you that
+he has died <b>and for your sake I am glad</b>, i.e., because it is for your
+benefit, so that you may experience my divinity, because even though I was not
+there I saw all this: "All are open and laid bare to the eyes of him with whom
+we have do to" (Heb 4:13). This is not surprising, because the divinity is
+present to all things: "Do I not fill heaven and earth?" (Jer 23:24). So that
+you may believe not as though they were to believe for the first time, but in
+order that they might believe more firmly and more strongly, in the sense of "I
+believe; help my unbelief" (Mk 9:23).
+<p>The other explanation is this: <b>I
+am glad</b> that he is dead and this is<b> for your sake</b>, for our benefit, <b>so
+that you may believe</b>. Accordingly, <b>I am glad that I was not there</b>,
+for if I had been there, he would not have died. But because he is now dead, it
+will be a greater miracle when I raise one already decomposing. As a result,
+your faith will be get stronger, for it is greater to raise one who is dead
+than to keep him from dying.
+<p>We can learn from this that evils
+are sometimes a reason for joy, insofar as they are directed to some good: "We
+know that everything works for good with those who love him" (Rom 8:28).
+<p>1503 He mentions his plan to go when he says, <b>but let us
+go to him</b>. Here we see God's mercy, for in his mercy he takes the initiative
+and draws to himself those living in sin, who are dead and unable of themselves
+to come to him: "I have loved you with an everlasting love; therefore have I
+drawn you, taking pity on you" [Jer 31:3].
+<p>1504 Now the attitude of the disciples is given, and this
+can be interpreted in two ways; in one way as indicating a lack of confidence;
+and in the other as indicating love. Chrysostom interprets it in the first way.
+As was mentioned above, all the disciples feared the Jews, but especially
+Thomas. Indeed, before the passion he was weaker than the others and had less
+faith, but after he became stronger and was beyond reproach, traveling the
+whole world alone. <a href="#_ftn16"
+name="_ftnref16">[16]</a>
+So, because of this lack of confidence he says to his fellow disciples, <b>Let
+us also go, that we may die with him</b>. This was like saying: He does not
+fear death; he fully wants to go, willing to deliver both himself and us over
+to death.
+<p>Augustine interprets it in the
+second way. For Thomas and the other disciples loved Christ so much that they
+wanted either to live with him while he was here, or die with him, so that they
+would not find themselves again without consolation if he left them alone by
+dying.<a href="#_ftn17" name="_ftnref17">[17]</a>
+It was with this feeling that Thomas said to his fellow disciples, <b>Let us
+also go, that we may die with him</b>. He was saying: He wants to go, and is in
+danger of death. Shall we stay here to live? No. <b>Let us also go, that we may
+die with him</b>: "If we suffer with him, we shall reign with him" [Rom 8:17];
+"One has died for all; therefore all have died" (2 Cor 5:14).
+<BR><BR><BR>
+<p align=center><b>LECTURE 4
+<BLOCKQUOTE><p>17 Now when Jesus came, he found that Lazarus had already
+been in the tomb for four days. 18 Bethany was near Jerusalem, about two miles
+off, 19 and many of the Jews had come to Martha and Mary to console them
+concerning their brother. 20 When Martha heard that Jesus was coming, she went
+and met him, while Mary sat in the house. 21 Martha said to Jesus, "Lord, if
+you had been here, my brother would not have died. 22 And even now I know that
+whatever you ask from God, God will give you." 23 Jesus said to her, "Your
+brother will rise again." 24 Martha said to him, "I know that he will rise
+again in the resurrection at the last day." 25 Jesus said to her, "I am the
+resurrection and the life; he who believes in me, though he die, yet shall he
+live, 26 and whoever lives and believes in me shall never die. Do you believe
+this?" 27 She said to him, "Yes, Lord; I believe that you are the Christ, the
+Son of [the living] God, he who is coming into the world."</BLOCKQUOTE></b>
+<p>1505 The Evangelist, after telling us that Lazarus was to be
+raised, now describes the events surrounding it. First, he mentions some
+others; secondly, he reveals Christ's feelings (v 33); thirdly, he describes
+the actual raising of Lazarus (v 38). As for the others, he first mentions the condition
+of Lazarus; secondly, the consolation the Jews were giving to his sisters (v
+19); and thirdly, the devotion of these sisters (v 20).
+<p>1506 The condition of Lazarus is described as to the time of
+his death and to his location; <b>Now when Jesus came, he found that Lazarus
+had already been in the tomb for four days</b>. This makes it clear, as we said
+above, that Lazarus had died the very day Christ was told about his illness.
+<p>1507 According to Augustine, these four days signify four
+deaths.<a href="#_ftn18" name="_ftnref18">[18]</a>
+The first day indicates the death of original sin, which we humans contract as
+offspring: "Sin came in to the world through one man and death through sin"
+(Rom 5:12). The other three days refer to death by actual sin: for every mortal
+sin is called a death: "Evil shall slay the wicked" (Ps 34:21). These days are
+differentiated according to which law is transgressed.
+<p>Thus the second day indicates the
+transgression of the law of nature: "They have transgressed the laws…broken the
+everlasting covenant," that is, the law of nature (Is 24:5). The third day
+signifies the transgression of the written law: "Did not Moses give you the
+law? Yet none of you keeps the law" (7:19). The fourth day represents the
+transgression of the Law of the Gospel and of grace; and this is more serious
+than the others: "A man who has violated the law of Moses dies without mercy at
+the testimony of two or three witnesses. How much worse punishment do you think
+will be deserved by the man who has spurned the Son of God, and profaned the
+blood of the covenant by which he was sanctified, and outraged the Spirit of
+grace?" (Heb 10:28-29).
+<p>Another interpretation would be
+this: The first day is the sin of the heart: "Remove the evil of your thoughts
+from before my eyes" [Is 1:16]. The second day is the sin of speech: "Let no
+evil talk come out of your mouths" (Eph 4:29). The third day is the sin of
+deed: "Cease to do evil" (Is 1:16). The fourth day is customary sin arising
+from evil habit: "You can do good who are accustomed to do evil" (Jer 13:23).
+<p>But no matter how it is
+interpreted, our Lord sometimes heals those who have been dead four days, that
+is, those who have transgressed the law of the Gospel, and those who are held
+fast by habits of sin.
+<p>1508 Next we are told what favored the presence of the visitors
+and how many there were. Their presence was facilitated due to the fact that
+the deceased was near Jerusalem; the Evangelist says, <b>Bethany was near
+Jerusalem, about two miles [fifteen stadia] off</b>. This was almost two miles,
+because a mile contains eight stadia. Thus it was easy for many of the Jews to
+go there from Jerusalem.
+<p>The mystical interpretation is
+this: Bethany means "the house of obedience," and Jerusalem means "the vision
+of peace." Thus we may understand that those who are in the state of obedience
+are near the peace of eternal life: "My sheep hear my voice…and I give them
+eternal life" (10:27). He says <b>fifteen stadia</b>, because anyone who wishes
+to go from Bethany, i.e., the state of obedience, to the heavenly Jerusalem,
+must pass through fifteen stadia. The first seven belong to the observance of
+the Old Law, for the number seven pertains to the Old Law, which keeps the
+seventh day holy. The other eight belong to the fulfilling of the New
+Testament, for the number eight refers to the New Testament because of the
+octave of the resurrection.
+<p>Their number is mentioned as being
+many; <b>and many of the Jews had come to Martha and Mary to console them. </b>This
+was an act of piety: "Rejoice with those who rejoice, weep with those who weep"
+(Rom 12:15); "Do not fail those who weep, but mourn with those who mourn" (Sir
+7:34).
+<p>1509 Now the Evangelist describes the sisters: first,
+Martha; then Mary. He describes Martha in three ways: as going to meet Christ;
+the devotion she showed to Christ (v 21); and thirdly, the degree of
+enlightenment to which Christ raised her.
+<p>1510 We are told that Martha immediately went to meet Jesus,
+<b>when Martha heard that Jesus was coming, she went and met him</b> without
+delay. The Evangelist says, <b>was coming</b>, perhaps because when Christ was
+drawing near someone went ahead and told Martha that Jesus was on his way; and
+when she heard this, she at once ran to meet him. The reason why Martha was the
+first to hear about this and hurry out alone was due to her anxiety; thus our
+Lord says in Luke<b> </b>(10:41), "Martha, Martha, you are anxious and troubled
+about many things." And so, since she was occupied with every detail, she was
+constantly coming and going and was more likely to meet the messengers. But
+Mary sat with those who had come from Jerusalem, and the news would not have
+reached her as soon. Chrysostom thinks that Martha did not tell Mary about this
+at once because Mary was with the Jews, and Martha knew that they were
+persecuting Christ and had already planned his death. So, she was afraid that
+if she told her, and Mary also came to meet Christ, they too would have come
+with her. For this reason she preferred not to tell her.<a href="#_ftn19"
+name="_ftnref19">[19]</a><b>
+</b>
+<p>But if the Jews were conspiring
+against Christ, why were they there with Lazarus and his sisters, who were intimate
+friends of Christ, and like his disciples? Chrysostom answers that they were
+there in spite of the orders of their leaders, to comfort them, because they
+were good women and in great need. Or again, they were there because they were
+not evil men, but were well-disposed toward Christ; for a great number of the
+people were believers.<a href="#_ftn20" name="_ftnref20">[20]</a>
+<p>Mystically, these events signify
+the active life, which is signified by Martha, who went to meet Christ in order
+to serve his members; and the contemplative life, which is signified by Mary,
+who sat at home dedicating herself to the repose of contemplation and to purity
+of conscience: "When I enter my house, I shall find rest with her" (Wis 8:16).
+<p>1511 Martha is shown to have an extraordinary devotion; <b>Martha
+said to Jesus, Lord, if you had been here, my brother would not have died</b>.
+Here she reverently mentions two things to Christ: one of these look to the
+past, and the other to the future. She looks to the past when she says, <b>Lord,
+if you had been here, my brother would not have died</b>: for she believed that
+there would be no place for death when the Lord was present, since she had seen
+the woman healed by merely touching the fringe of Jesus' garment (Matt 9:20).
+This was reasonable, for life is contrary to death; but Christ is life and the
+tree of life: "She [wisdom] is a tree of life to those who lay hold of her"
+(Prv 3:18). So if the tree of life could preserve one from death, much more
+could Christ. However, her faith was as yet imperfect, for she thought that
+Christ had less power when he was absent than when he was present. Thus she
+said, <b>Lord, if you had been here, my brother would not have died</b>. Of
+course, this can be said of a limited and created power, but it should not be
+said of the infinite and uncreated power which is God, because God is equally
+related to things both present and absent; indeed, all things are present to
+him: "Am I a God at hand, says the Lord, and not a God afar off?" (Jer 23:23).
+<p>She looks to the future when she
+adds, <b>and even now I know that whatever you ask from God, God will give you</b>.
+In saying this she spoke the partial truth - for it belonged to Christ as
+having a human nature to petition God; thus we read that he often prayed, and
+above it is said, "If any one is a worshipper of God and does his will, God
+listens to him" (9:31). Yet it was less than the whole truth; for by saying
+this she seemed to be thinking of Christ as a saintly man who could by his
+prayer revive one already dead, just as Elisha by his prayer raised one who was
+dead.
+<p>1512 We see how she advanced when the Evangelist adds, <b>Jesus
+said to her, Your brother will rise again</b>. Because she was still imperfect
+in her understanding, our Lord raised her to higher things by his teaching.
+First, he foretells the resurrection of her brother; secondly, he shows that he
+has the power to resurrect (v 25). Concerning the first, he does two things.
+First, he foretells the coming miracle; secondly, we see Martha's understanding
+of the resurrection (v 24).
+<p>1513 The miracle our Lord foretold is the raising of
+Lazarus; thus he says, <b>Your brother will rise again</b>: "Thy dead shall
+live, their bodies shall rise" (Is 26:19). We should note here that Christ
+raised three persons from death: the daughter of the ruler of the synagogue
+(Matt 9:25); the widow's son, who was being carried outside the gate of the
+city (Lk 7:12); and Lazarus, who had been four days in the tomb. The girl was
+still in her home, the youth was outside the gate, and Lazarus was in the tomb.
+He raised the girl in the presence of only a few witnesses: the girl's father
+and mother, and the three disciples, Peter, James, and John. He raised the
+young man in the presence of a large group. And Lazarus was raised with a
+number of people standing by, and when Christ was deeply affected. These three
+persons represent three kinds or genera of sins. Some sin by consenting in
+their hearts to mortal sin; and these are signified by the girl who was dead in
+her own home. Others sin by outside signs and acts, and these are signified by
+the dead youth who was being carried outside the city gate. Finally, those who
+are firmly habituated to sin are buried in the tomb. Yet, our Lord raises all
+of them. But those who sin only by consent, and die by sinning mortally, are
+more easily raised. And because their sin is private, it is healed with a
+private corrective. When sin advances without, it needs public remedy.
+<p>1514 Martha's understanding of the promised resurrection is
+given when the Evangelist says, <b>Martha said to him, I know that he will rise
+again in the resurrection at the last day</b>. It had never been heard that
+anyone had raised a person who had been four days in the tomb, so it would not
+have entered Martha's heart that Jesus would raise Lazarus from the dead then
+and there. But she did believe that this would happen at the general
+resurrection. Therefore, she says, <b>I know</b>, that is, I hold it with the
+greatest certainty, <b>that he will rise again at the last day</b>: "I will
+raise him up at the last day" (6:40).
+<p>1515 When the Evangelist says, <b>Jesus said to her, I am
+the resurrection and the life</b>, our Lord raises Martha to higher things.
+First, Jesus shows his own might and power; secondly, he mentions the effect of
+his power, <b>he who believes in me, though he die, yet shall he live</b>; and
+thirdly, he demands faith, <b>Do you believe this?</b>
+<p>1516 His power is life-giving; thus he says, <b>I am the
+resurrection and the life</b>. It is as though he were saying to Martha: Do you
+believe that your brother will rise on the last day? But this general event,
+that all will rise, will be caused by my power. Consequently, I, by whose power
+all will rise at that time, am also able to raise your brother now.
+<p>He is saying two things, namely,
+that he is <b>the resurrection and the life</b>. We should note that some need
+to share in the effect of life: some, indeed, because they have lost life; and
+others, not because they have lost it, but in order that the life they have may
+be preserved. In regard to the first he says, <b>I am the resurrection</b>,
+because those who have lost their life by death are restored. In regard to the
+second he says, <b>and the life</b>, by which the living are preserved.
+<p>We should note further that the
+statement, <b>I am the resurrection</b>, is a causal one. It is the same as
+saying: I am the cause of the resurrection, for this manner of speaking is
+usually applied only to those who are the cause of something. Now Christ is the
+total cause of our resurrection, both of bodies and souls; and so the
+statement, <b>I am the resurrection</b>, indicates the cause. He is saying: The
+entire fact that everyone will rise in their souls and in their bodies will be
+due to me: "For as by a man came death, by a man has come also the resurrection
+of the dead" (1 Cor 15:21).
+<p>Furthermore, the fact that <b>I am
+the resurrection </b>is due to the fact that <b>I am the life</b>: for it is
+because of life that they are restored to life, just as it is because of fire
+that something aflame which has been extinguished is rekindled: "In him was
+life, and the life was the light of men" (1:4).
+<p>1517 However, the effect corresponds to the power; thus he
+says, <b>he who believes in me, though he die, yet shall he live, and whoever
+lives and believes in me shall never die</b>. First, he treats of the effect
+which corresponds to the first power [the power to resurrect]; secondly, the
+effect which corresponds to the second power [the power to give life].
+<p>The first thing he said about his
+power is that he is the resurrection. The effect which corresponds to this is
+that the dead are brought to life by him. Referring to this he says, <b>he who
+believes in me, though he die, yet shall he live</b>. The reason for this is
+that I am the cause of the resurrection, and the effect of this cause is
+obtained by believing in me. He says, <b>he who believes in me, though he die,
+yet shall he live</b>, because by believing he has me within himself - "that
+Christ may dwell in your hearts through faith" (Eph 3:17). And one who has me,
+has the cause of the resurrection. <b>Therefore, he who believes in me shall
+live. </b>We saw before (5:25) that some will rise through faith: "the hour is
+coming, and now is, when the dead will hear the voice of the Son of God, and
+those who hear will live," with a spiritual life, by rising from the death of
+sin, and they will also live with a natural life by rising from the penalty of
+[physical] death.
+<p>The second thing he says of his
+power is that he is life. The effect which corresponds to this is the
+preservation of life. Thus he says, <b>and whoever lives and believes in me</b>,
+whoever lives a life of righteousness, "the righteous shall live by his faith"
+(Hab 2:4), <b>shall never die</b>, that is, with an eternal death. But they
+will have eternal life: "For this is the will of my Father, that every one who
+sees the Son and believes in him should have eternal life" (6:40). This should
+not be understood to mean that one will not physically die; he will die, but he
+will be raised up in a soul to a never-ending life, and his flesh will rise and
+he will never die again. Thus John continued, "and I will raise him up at the
+last day" (6:40).
+<p>1518 Jesus requires faith so he can bring her to perfection:
+thus he says, <b>Do you believe this? </b>First, our Lord's question is given.
+Our Lord does not ask this out of ignorance, because he knew her faith. Indeed,
+it was he who had infused the faith into her: for the act of faith is from God.
+But he asks this question in order that she might profess outwardly the faith
+she had in her heart: as we read, "For man believes with his heart and so is
+justified, and he confesses with his lips and so is saved" (Rom 10:10).
+<p>1519 Secondly, we are given the woman's answer, <b>Yes,
+Lord; I believe that you are the Christ, the Son of the living God</b>. Yet
+this answer seems to be unrelated to what our Lord had said. For he had said, <b>I
+am the resurrection and the life</b>, and then he asked her whether she
+believed this. She did not answer: "I believe that you are the resurrection and
+the life," but <b>I believe that you are the Christ, the Son of the living God</b>.
+<p>There are two explanations for
+this. Chrysostom thinks that Martha did not understand the profound words of
+Christ and answered as one bewildered: Lord, I do not understand what you are
+saying, namely, that you are the resurrection and the life; but I do believe
+this, <b>I believe that you are the Christ, the Son of the living God</b>.<a
+href="#_ftn21" name="_ftnref21">[21]</a>
+Augustine, on the other hand, says that Martha answers this way because it
+gives the reason for all that our Lord had said.<a href="#_ftn22"
+name="_ftnref22">[22]</a>
+It is as though she were saying: Whatever you say about your power and the
+effect of salvation, I believe it all; because I believe something more, which
+is the root of all these things, that is, <b>that you are the Christ, the Son
+of the living God</b>.
+<p>1520 Martha's profession is complete, for she professes
+Christ's dignity, his nature and his mission, that is, to be made flesh. She
+professes his dignity, both royal and priestly, when she says, <b>you are the
+Christ</b>. Now "Christ" means "anointed." And kings and priests are anointed.
+Consequently, Christ is king and priest. So the angel said: "To you is born
+this day in the city of David a Savior, who is Christ the Lord" (Lk 2:11).
+Furthermore, he is a "Christ" in a unique way, for others are anointed with a
+visible oil, but he is anointed with an invisible oil, that is, with the Holy
+Spirit, and more abundantly than others: "God, your God, has anointed you with
+the oil of gladness above your fellows" (Ps 45:7). Indeed, he was anointed
+above his fellows "for it is not by measure that he gives the Spirit" (3:34).
+<p>Then she professes that Christ's
+nature is divine and equal to the Father; she says, <b>the Son of the living
+God</b>. In calling him uniquely the Son of the living God, she affirms the
+truth of his sonship: for he is not the true Son of God unless he is of the
+same nature as his Father. Thus it is said of Christ: "That we may be in his
+true Son, Christ. This is the true God and eternal life" [1 Jn 5:20].
+<p>She professes the mystery of his
+mission when she says, <b>he who is coming into the world</b>, by assuming
+flesh. Peter professed the same: "You are the Christ, the Son of the living
+God" (Matt 16:16); and Christ says, "I came from the Father and have come into
+the world" (16:28).
+<BR><BR><BR>
+<p align=center><b>LECTURE 5
+<BLOCKQUOTE><p>28 When she had said this, she went and called her sister
+Mary, saying quietly, "The Teacher is here and is calling for you." 29 And when
+she heard it, she rose quickly and went to him. 30 Now Jesus had not yet come
+to the village, but was still in the place where Martha had met him. 31 When
+the Jews who were with her in the house, consoling her, saw Mary rise quickly
+and go out, they followed her, supposing that she was going to the tomb to weep
+there. 32 Then Mary, when she came where Jesus was and saw him, fell at his
+feet, saying to him, "Lord, if you had been here, my brother would not have
+died." 33 When Jesus saw her weeping, and the Jews who came with her also
+weeping, he was deeply moved in spirit and troubled [himself]; 34 and he said,
+"Where have you laid him?" They said to him, "Lord, come and see." 35 Jesus
+wept. 36 So the Jews said, "See how he loved him." 37 But some of them said,
+"Could not he who opened the eyes of the blind man have kept this man from
+dying."</BLOCKQUOTE></b>
+<p>1521 The Evangelist, after describing Martha, now describes
+Mary. First, he mentions how she was called; secondly, her meeting with Christ;
+and thirdly, the devotion she showed him (v 32).
+<p>1522 Mary was called by Martha, who had been consoled and
+instructed by Christ, as she did not want her sister to miss such consolation. <b>When
+she had said this</b>, the previous words, to the Lord, <b>she went and called
+her sister Mary, saying quietly, The Teacher is here and is calling for you</b>.
+She called her sister quietly: "The words of the wise heard in quiet…" (Eccl
+9:17). She did this because a number of Jews were with her sister, as has been
+said; and perhaps there were some among them who did not like Jesus, or would
+have left, or who, if they had heard what Martha said, would not have followed
+her. As for the mystical sense, we may understand that one more efficaciously
+calls upon Christ in quiet or in private: "In quietness and in trust shall be
+your strength" (Is 30:15).
+<p>1523 There is a problem about her saying, <b>the Teacher is
+here and is calling for you</b>. This seems to be false, because our Lord did
+not tell Martha to call Mary. Augustine says that the Evangelist omitted this
+detail from his account for the sake of brevity, for perhaps our Lord did tell
+Martha to call her.<a href="#_ftn23" name="_ftnref23">[23]</a>
+However, others say that Martha considered the very presence of Christ as a
+call. Martha was thinking: If he is here, it would be inexcusable for one not
+to go to meet him.
+<p>1524 Next, the Evangelist describes Mary going to meet
+Christ. He does three things about this: first, he mentions her promptness;
+secondly, the place where she meets Christ; and thirdly those who came with her
+(v 31).
+<p>1525 Mary went to Christ promptly, not delaying on account
+of her sorrow, or hesitating because of those who were with her. But <b>when
+she heard it, she rose quickly</b> from the house where she was <b>and went to
+him</b>, Jesus. It is clear from this that Martha would not have arrived before
+Mary if Mary had been immediately told of Jesus' coming. Further, this
+furnishes us with the example that we are not to delay when called to Christ:
+"Do not delay to turn to the Lord, nor postpone it from day to day" (Sir 5:7);
+"I will hear him as a teacher" [Is 50:4].
+<p>1526 Mary meets Christ at the same place where Martha had
+spoken to him; <b>Now Jesus had not yet come to the village, but was still in
+the place where Martha had met him</b>. The Evangelist mentions this so that we
+do not think that Mary's trip was unnecessary, for Christ could have reached
+her village just as quickly as Martha did. But Christ remained where he was so
+as not to appear to be thrusting himself into a miracle. Yet once he is asked
+and prompted, he does perform a miracle, once they realize that Lazarus is
+dead, and so the miracle cannot be denied. We can also understand from this
+that when we wish to have the advantage of Christ we should go to meet him, and
+not wait until he accommodates himself to us; rather, we should accommodate
+ourselves to him: "They shall turn to you, but you shall not turn to them" (Jer
+15:19).
+<p>1527 Those who followed Mary are described when the
+Evangelist says, <b>the Jews who were with her in the house…followed her</b>.
+The reason they followed her is given when he says, <b>supposing that she was
+going to the tomb to weep there</b>. They thought that her action was inspired
+by her grief, since they had not heard what Martha had said to her. This was a
+commendable thing for the Jews to do, for as Sirach (7:34) says: "Do not fail
+those who weep." Still, that they did follow Mary was an effect of divine
+providence, and it was, as Augustine says, so that with all these present when
+Lazarus was raised, this great miracle of raising one who had been dead for
+four days would have many witnesses.<a href="#_ftn24" name="_ftnref24">[24]</a>
+<p>1528 Then when he says, <b>then Mary, when she came where
+Jesus was and saw him, fell at his feet</b>, we see Mary's devotion to Jesus.
+First, we see the devotion she showed by her actions and secondly, the devotion
+she showed by her words.
+<p>1529 In regard to the first, notice her security and humility.
+She is secure because, contrary to the orders of the leaders that no one
+profess Christ, she is neither shamed by the crowd nor does she show any regard
+for the Jews' mistrust of Christ. Even though some of Christ's enemies are
+present, she runs to him: "The righteous are bold as a lion" (Prv 28:1).
+<p>She shows her humility because <b>she
+fell at his feet</b>, which was not said about Martha: "Humble yourselves
+therefore under the mighty hand of God, that in due time he may exalt you" (1
+Pet 5:6); "Let us worship at his foot stool" (Ps 132:7).
+<p>1530 She shows her devotion in words when she says to him, <b>Lord,
+if you had been here, my brother would not have died</b>. For she believed that
+he was the life, and where he was there would be no place for death: "What fellowship
+has light with darkness?" (2 Cor 6:14). It is like saying, says Augustine: "As
+long as you were present with us, no sickness or infirmity dared to appear
+among those with whom Life was a guest. O faithless fellowship! While you were
+still living in the world, your friend died. If a friend dies, what will an
+enemy suffer?"<a href="#_ftn25" name="_ftnref25">[25]</a>
+<p>1531 Next (v 33), Christ's feelings are presented. Christ
+did not answer Mary in the same way that he answered Martha; because of the
+crowd which was present he did not say anything, but showed his power by his
+actions. First, we see Christ's affection for Mary; secondly, the remarks of
+the Jews about Christ's affection (v 36). Concerning the first, the Evangelist
+does three things. First, he mentions the affection present in the heart of
+Christ; secondly, how he expressed it in words (v 34); and thirdly, how he
+revealed it by his tears (v 35).
+<p>1532 With regard to the first, he says, <b>When Jesus saw
+her weeping</b>…We should note here that Christ is truly divine and truly
+human. And so in his actions we find almost everywhere that the divine is
+mingled with the human, and the human with the divine. And if at times
+something human is mentioned about Christ, something divine is immediately
+added. Indeed, we read of no weakness of Christ greater than his passion; yet
+as he hangs on the cross divine events are manifested: the sun is obscured,
+rocks are rent, the bodies of the saints that had been asleep arise. Even at
+his birth, as he lay in the manger, a star shines in the heavens, the angels
+sing his praises, and the Magi and kings offer gifts. We have a similar
+situation here: for Christ experiences a certain weakness in his human
+affections, becoming disturbed over the death of Lazarus. We read, <b>he was
+deeply moved in spirit and troubled himself</b>.
+<p>1533 In regard to this disturbance, we should note his
+compassion; secondly, his discernment; and thirdly, his power. There is
+compassion for a right reason, for one is rightly troubled by the sadness and
+the evils which afflict others. About this the Evangelist says, <b>When Jesus
+saw her weeping</b>. "Rejoice with those who rejoice, weep with those who weep"
+(Rom 12:15).
+<p>1534 There is discernment, because Jesus is troubled in
+harmony with the judgment of reason. Thus the Evangelist says that <b>he was deeply
+moved in spirit</b>, that is, observing the judgment of reason. In the
+Scriptures the spirit is also called the mind or reason, as in Ephesians
+(4:23): "Be renewed in the spirit of your minds." Sometimes these emotions of
+the sensitive part are neither evoked by the spirit, nor preserve the
+moderation of reason; rather, they go against it. But this did not happen in
+Christ because he was deeply moved in spirit.
+<p>But what does it indicate to say
+that he was deeply moved in spirit (<i>fremuit spiritu</i>)? It seems that it
+indicates anger: "A king's wrath is like the growling (<i>fremitus</i>) of a
+lion" (Prv 19:12). It also seems to indicate indignation or resentment,
+according to Psalm 112 (v 10): "He gnashes (<i>fremet</i>) his teeth and melts
+away." I answer that Christ's being deeply moved indicates a certain anger and
+resentment of the heart. For all anger and resentment are caused by some kind
+of pain and sadness. Now there are two things involved here: the one about
+which Christ was troubled was death, which was inflicted upon the human race on
+account of sin; the other, which he resented, was the cruelty of death and of
+the devil. Thus, just as when one wants to repel an enemy he is saddened by the
+evils inflicted by him, and indignant at the very though of him, so too Christ
+was saddened and indignant.
+<p>1535 There was power here because Christ troubled himself by
+his own command. Sometimes such emotions arise for an inappropriate reason, as
+when a person rejoices over something evil, or is saddened over what is good:
+like they "who rejoice in doing evil and delight in the perverseness of evil"
+(Prv 2:14). But this was not the case with Christ; thus he says, <b>When Jesus
+saw her weeping…he troubled himself</b>. And sometimes such emotions arise for
+a good reason, but are not moderated by reason. So he says, <b>he was deeply
+moved in spirit</b>. Further, although these emotions are moderated, they
+sometimes spring up before the judgment of reason, as when they are sudden.
+This was not the case with Christ either, because every movement of his
+sensitive appetite was according to the control and command of reason.
+<p>Thus he says,<b> he troubled
+himself </b>(<i>turbovit semetipsum</i>). This was like saying: He took on this
+sadness by a judgment of reason.
+<p>But how does this agree with the
+statement of Isaiah [42:4]: "He will not be sad nor troubled"? I answer that
+this refers to a sadness which precedes the judgment of reason and is
+immoderate. Christ willed to be troubled and to feel sadness for three reasons.
+First, to show the condition and the truth of his human nature. Secondly, so
+that by controlling his own sadness, he might teach us to moderate our own
+sadness. The Stoics had taught that a wise man is never sad. But it seems very
+inhuman not to be sad at the death of another. However, there are some who become
+excessively sad over the evils which afflict their friends. Now our Lord willed
+to be sad in order to teach us that there are times when we should be sad,
+which is contrary to the opinion of the Stoics; and he preserved a certain
+moderation in his sadness, which is contrary to the excessively sad type. Thus
+the Apostle says: "But we would not have you ignorant, brethren, concerning
+those who are asleep, that you may not grieve as others do who have no hope" (1
+Thess 4:13). "Weep for the dead, for he lacks the light" (Si 22:11), and then
+it continues, "Weep less bitterly for the dead, for he has attained rest." The
+third reason is to tell us that we should be sad and weep for those who
+physically die: "I am utterly spent and crushed" (Ps 38:8). <a href="#_ftn26" name="_ftnref26">[26]</a>
+<p>1536 Then our Lord shows the emotion in his own heart by
+words; he says, <b>Where have you laid him?</b> Was our Lord really ignorant of
+the place where he had been buried? It seems not, for just as in his absence he
+knew, because of his divinity, of Lazarus' death, so in the same way he knew
+where his tomb was. Why did he ask about something he already knew? I answer
+that he did not ask as though he did not know, but upon being shown the tomb by
+the people, he wanted them to admit that Lazarus had died and was buried. In
+this way he could prevent the miracle from being doubted.
+<p>There are also two mystical reasons
+for this. One is that a person who asks a question does not seem to know the
+things he asks about. Now, Lazarus in his tomb signifies those who are dead in
+their sins. And so our Lord presents himself as ignorant of where Lazarus is to
+have us understand that he does not, in a way, know sinners, according to: "I
+never knew you" (Matt 7:23); and in Genesis God said to Adam, "Where are you?"
+(3:9). The other reason is that if anyone rises from sin to the state of divine
+righteousness, it is due to the depths of divine predestination, the depths of
+which we are ignorant: "For who has known the mind of the Lord, or who has been
+his counselor?" (Rom 11:34); "For who among them has stood in the council of
+the Lord to perceive and hear his word" (Jer 23:18). And so our Lord, implying
+this, acts as one who does not know, since we also do not know this. Thus our
+Lord's question is given, and the answer of the people, when the Evangelist
+says, <b>They said to him, Lord, come and see</b>. <b>Come</b>, by showing
+mercy; <b>and see</b>, by giving your attention: "Consider my affliction and my
+trouble, and forgive all my sins" (Ps 25:18).
+<p>1537 Next, our Lord reveals his emotion with tears; the Evangelist
+says, <b>he wept</b>. Now his tears did not flow from necessity, but out of
+compassion and for a purpose. Christ was a well-spring of compassion, and he
+wept in order to show us that it is not blameworthy to weep out of compassion:
+"My son, let your tears fall for the dead" (Sir 38:16). He wept with a purpose,
+which was to teach us that we should weep because of sin: "I am weary with my
+moaning; every night I flood my bed with tears" (Ps 6:6).
+<p>1538 The Evangelist mentions the remarks that were made
+about Christ's affection when he says, <b>So the Jews said, See how he loved
+him!</b> First, he mentions those who sympathize with Christ's affection;
+secondly, those who doubted his previous miracle (v 37).
+<p>The Evangelist infers that some sympathize with Christ's affection when he
+says, <b>So the Jews said</b>, after Christ showed his affections by his words
+and tears, <b>See how he loved him!</b>: for love is especially manifested when
+people are afflicted: "A brother is born for adversity" (Prv 17:17). As for the
+mystical sense, we understand by this that God loves us even when we are
+sinners, for if he did not love us he would not have said: "For I came not to
+call the righteous, but sinners" (Matt 9:13). So we read in Jeremiah (31:3): "I
+have loved you with an everlasting love; therefore I have continued my
+faithfulness to you."
+<p>1539 Those who doubted his previous miracle were from the
+group which envied Christ. The Evangelist says, <b>But some of them</b>, the
+Jews, <b>said, Could not he who opened the eyes of the blind man have kept this
+man from dying?</b> It was the same as saying: If he loved him so much that he
+now weeps over his death, it seems that he did not want him to die, for sadness
+concerns things that we do not want. So, if he died against Christ's wishes, it
+seems that Christ was not able to prevent his death; and all the more it seems
+that he could not open the eyes of the man born blind. Or, one could say that
+the Jews were speaking out of wonder or astonishment, as Elisha spoke when he
+said, "Where is the Lord, the God of Elijah?" (2 Kings 2:14); and David in
+"Lord, where is thy steadfast love of old?" (Ps 89:49).
+<BR><BR><BR>
+<p align=center><b>LECTURE 6
+<BLOCKQUOTE><p>38 Then Jesus, deeply moved again, came to the tomb; it
+was a cave, and a stone lay upon it. 39 Jesus said, "Take away the stone."
+Martha, the sister of the dead man, said to him, "Lord, by this time there will
+be an odor, for he has been dead for four days." 40 Jesus said to her, "Did I
+not tell you that if you would believe you would see the glory of God?" 41 So
+they took away the stone. And Jesus lifted up his eyes and said, "Father, I
+thank thee that thou hast heard me. 42 I knew that thou hearest me always, but
+I have said this on account of the people standing by, that they may believe
+that thou didst send me." 43 When he had said this, he cried with a loud voice,
+"Lazarus, come out." 44 [Immediately] the dead man came out, his hands and feet
+bound with bandages, and his face wrapped with a cloth. Jesus said to them,
+"Unbind him, and let him go."<a href="#_ftn27" name="_ftnref27">[27]</b></a></BLOCKQUOTE>
+<p>1540 The Evangelist, after having given certain preambles to
+the raising of Lazarus, now presents the raising itself. He considers four
+things: first, Christ's arrival at the tomb; second, the removal of the stone
+(v 39); third, Christ's prayer; and fourth, the actual raising of the dead
+Lazarus (v 43).
+<p>1541 In regard to the first he says, <b>Then Jesus, deeply
+moved again, came to the tomb</b>. The Evangelist is careful to frequently
+mention that Christ wept and was deeply moved because, as Chrysostom says, he
+will later show the power of his divinity.<a href="#_ftn28" name="_ftnref28"
+title="">[28]</a>
+And so he affirms that Christ experienced the weaker and humbler marks of our
+nature so that we do not doubt the reality of his human nature. And just as
+John shows his divine nature and power more explicitly than the other
+Evangelists, so he also mentions his weaker aspects, and other such things
+which especially reveal the affections of Christ's human nature.
+<p>As for the mystical sense, he was
+deeply moved in order that we might understand that those who rise from sin
+should continue to weep without interruption, according to: "All the day I go
+about mourning" (Ps 38:6).
+<p>Or, one could say that while Christ
+was deeply moved before due to the death of Lazarus, he is deeply moved now
+because of the unbelief of the Jews. Thus the Evangelist mentioned their doubt
+about his previous miracle, when they said, "Could not he who opened the eyes
+of the blind man have kept this man from dying." Indeed, he was deeply moved
+with compassion and pity for these Jews: "He saw a great throng; and he had
+compassion on them" (Matt 14:14).
+<p>1542 The Evangelist next mentions the removal of the stone;
+and he does four things about this. First, he describes the stone; secondly, he
+mentions the order of Christ to remove it; thirdly, he adds the objection to
+taking away the stone; fourthly, he states that the order was carried out.
+<p>1543 The stone is described as being over the tomb; he says,
+<b>it was a cave, and a stone lay upon it</b>. Note that in those regions they
+had certain cavities in the form of caves that were used as human burial
+places, and in them they could bury many bodies over the course of time. So
+they have an entrance which they could close and open with a stone when
+necessary. Thus we read, <b>a stone lay upon it</b>, i.e., over the entrance to
+the cave. We read the same in Genesis (c 23) when Abraham purchased a field and
+a cave for the burial of his wife Sarah.
+<p>In the mystical sense, the cave
+signifies the depths of sin, which it is said: "I have come into deep waters,
+and the flood sweeps over me" (Ps 69:2). The stone laid upon the cave signifies
+the Law, which was written on stone, and which did not take away sin, but held
+them in sin, because they sinned more gravely in acting against the Law. Thus
+we read in Galatians (3:22): "The scripture consigned all things to sin" (Gal
+3:22).
+<p>1544 Then when he says, <b>Jesus said, Take away the stone</b>,
+he gives Christ's order to remove the stone. One might ask: Since it is a
+greater thing to raise the dead than to remove a stone, why did not Christ also
+use his power to remove the stone? Chrysostom says that this was done in order
+to secure greater certitude about this miracle, that is, to make them such
+witnesses to the miracle that they could not, like they did in the case of the
+blind man, say and maintain that this was not the same person.<a href="#_ftn29"
+name="_ftnref29">[29]</a>
+<p>As for the mystical sense,
+according to Augustine, the removing of the stone signifies the removal of the
+weight of the legal observances from Christ's faithful who came into the Church
+from the Gentiles, for some wanted to impose these observances on them.<a
+href="#_ftn30" name="_ftnref30">[30]</a>
+Thus St. James says: "For it has seemed good to the Holy Spirit and to us to
+lay upon you no greater burden than these necessary things" (Acts 15:28); and
+Peter says in the same work: "Why do you make trial of God by putting a yoke
+upon the neck of the disciples which neither our fathers nor we have been able
+to bear" (Acts 15:10). Concerning this our Lord says, <b>Take away the stone</b>,
+i.e., the burden of the Law, and preach peace.
+<p>Or, the stone signifies those in
+the Church who live wickedly, and so are a scandal to those who would believe,
+because they hinder their conversion. We read about this stone in Psalm 91 (v
+12): "Lest you dash your foot against a stone." This is the stone that our Lord
+orders removed: "Remove every obstruction from my people's way" (Is 57:14).
+<p>1545 Next, we see Martha's objection. First, we see what she
+said; secondly, the words of Christ's answer.
+<p>1546 The Evangelist mentions Martha's words when he says, <b>Martha,
+the sister of the dead man, said to him, Lord, by this time there will be an
+odor, for he has been dead four days</b>. As for the literal sense, this
+happened in order to show the truth of the miracle, as his members were already
+beginning to corrupt and dissolve. As for the mystical sense, one who
+habitually sins is said to smell, that is, the foul odor of his reputation is
+spread abroad by his sins. For just as good works spread a good odor, as the
+Apostle says - "We are the aroma of Christ to God" (2 Cor 2:15) - so from evil
+works there arises an evil odor and a stench. Such a person is aptly described
+in terms of "four days," for he is pressed by the weight of earthly sins and
+sensual desires, and earth is the last of the four elements: "The stench and
+foul smell of him will rise" (Joel 2:20).
+<p>1547 Christ answers her, saying, <b>Did not I tell you that
+if you would believe you would see the glory of God? </b>Here our Lord seems to
+reprove Martha for not remembering what Christ had said to her: "He who
+believes in me, though he die, yet shall he live." For Martha was not certain
+that Christ could raise a person who had been dead four days. Although Christ
+had recently raised certain dead persons, this seemed impossible to believe of
+her brother because of the long time he had been dead. And so our Lord said, <b>Did
+not I tell you that if you would believe you would see the glory of God?</b>
+that is, the raising of your brother, by which God will be glorified.
+<p>Although our Lord had said to his
+apostles before that this miracle would be for his glory, saying, "so that the
+Son of God may be glorified by means of it" (11:4), that is, by means of this
+death, he now says to Martha that this miracle will be for the glory of God.
+The reason for this is that the glory of the Father and of the Son and of the
+Holy Spirit is the same. However, he did not mention the glory of the Son here
+so as not to excite the Jews who were present and ready to dispute him.
+<p>1548 These words of our Lord suggest two fruits of our
+faith. The first is the performing of miracles, which is due to faith: "If you
+have faith as a grain of mustard seed, you will say to this mountain, 'Move
+hence to yonder place,' and it will move; and nothing will be impossible to
+you" (Matt 17:19). The Apostle also says: "If I have all faith, so as to remove
+mountains…." (1 Cor 13:2); and in Mark (16:20) we read: "And they went forth
+and preached everywhere, while the Lord worked with them and confirmed the
+message by the signs that attended it." Now this working of miracles is for the
+glory of God; thus he says, <b>if you would believe you would see the glory of
+God.</b>
+<p>The second fruit is the vision of
+eternal glory, which is due as a reward to faith; thus he says, <b>you would
+see the glory of God</b>: "If you do not believe, you will not understand," as
+we read in Isaiah [7:9], in an alternate version; and in 1 Corinthians it is
+said: "For now we see in a mirror dimly," by faith, "but then face to face."
+<p>1549 Next, the Evangelist mentions that the command was
+carried out, saying, <b>So they took away the stone</b>. We may consider here,
+according to Origen, that the delay in removing the stone was caused by the
+sister of the deceased.<a href="#_ftn31" name="_ftnref31">[31]</a>
+Consequently, the raising of her brother was delayed as long as she detained
+Christ with her talk; but as soon as the command of Christ was obediently
+carried out, her brother was raised. And we can learn from this not to
+interpose anything between the commands of Christ and their execution if we
+desire the effect of salvation to follow at once: "As soon as they heard of me
+they obeyed me" (Ps 18:44).
+<p>1550 Then he considers the prayer of Christ, in which he
+gives thanks. The Evangelist mentions four things in this regard. First, he
+mentions his way of praying; secondly, the efficacy of his prayer; thirdly, he
+excludes Christ's need to pray; and fourthly he mentions the usefulness of his
+prayer.
+<p>1551 Christ's way of praying is appropriate, because <b>Jesus
+lifted up his eyes</b>, that is, he lifted up his understanding, directing it
+in prayer to the Father above. As for us, if we wish to pray according to the
+example of Christ's prayer, we have to raise the eyes of our mind to him by
+turning them from the memories, thoughts and desires of present things. We also
+lift our eyes to God when we do not rely on our own merits, but hope in his
+mercy alone: "To thee I lift up my eyes, O thou who art enthroned in the
+heavens! Behold, as the eyes of servants look to the hand of their master, as
+the eyes of a maid to the hand of her mistress, so our eyes look to the Lord
+our God, till he have mercy upon us" (Ps 123:1); and "Let us lift up our hearts
+and hands to God in heaven" (Lam 3:41).
+<p>1552 He mentions the efficacy of this prayer when he says, <b>Father,
+I thank thee that thou hast heard me</b>. Here we have a sign that God is quick
+to give, as we read: "Lord, thou wilt hear the desire of the meek" (Ps 10:17),
+so that he hears our desires even before they are put into words: "He will
+surely be gracious to you at the sound of your cry; when he hears it, he will
+answer you" (Is 30:19); and again in the same book: "While they are yet
+speaking I will hear" (65:24). Therefore, with much more reason we can think
+that God the Father, anticipating the prayer of our Lord, the Savior, would
+have heard him: for the tears which Christ shed at the death of Lazarus acted
+as a prayer.
+<p>By giving thanks at the beginning
+of his prayer, Christ gives us the example that when we pray, we should thank
+God for the benefits we have already received before asking for new ones: "Give
+thanks in all circumstances" (1 Thess 5:18).
+<p>1553 If the phrase, <b>that thou hast heard me</b>, is
+interpreted as applying to Christ insofar as he is human, there is no
+difficulty: for as having a human nature Christ is less than the Father and,
+accordingly, it is appropriate for him to pray to the Father and be heard by
+him. But if, as Chrysostom wants, it is applied to Christ as God, then there is
+a problem: for as God, it is not fitting that he pray or be heard, but rather
+that he hear the prayers of others.<a href="#_ftn32" name="_ftnref32">[32]</a>
+Consequently, it should be said that one is heard when his will is fulfilled.
+Now the will of the Father is always fulfilled, because "He does whatever he
+pleases" (Ps 115:3). Therefore, since the will of the Father is the same as the
+will of the Son, whenever the Father fulfills his own will, he fulfills the
+will of the Son. Thus, the Son says, as Word, <b>that thou hast heard me</b>,
+i.e., that you have done those things which were in your Word to be done. For
+he spoke and they were done.
+<p>1554 Christ's need to pray is excluded when he says, <b>I
+knew that thou hearest me always</b>. Here our Lord vaguely shows his own
+divinity. As if to say: In order that my will be done I do not need prayer,
+because from eternity my will has been fulfilled: "In all things he was heard
+for his reverence" [Heb 5:7]. <b>I knew</b> with certitude <b>that thou hearest
+me</b>, the Word, <b>always</b>: because whatever you do, these things are in
+me to be done.
+<p>1555 Again, <b>thou hearest me</b> in my human nature <b>always</b>,
+because my will is always conformed to your will. <b>But I have said this on
+account of the people standing by, that they may believe that thou didst send
+me</b>. We understand from this that our Lord did and said many things for the
+benefit of others: "For I have given you an example, that you also should do as
+I have done to you" (13:15). For every action of Christ is a lesson for us. In
+particular, Christ wanted to show by his prayer that he was not separated from
+the Father, but recognized him as his principle. And so he added, <b>that they
+may believe that thou didst send me</b>: "And this is eternal life, that they
+know thee the only true God, and Jesus Christ whom thou has sent" (17:3); "God
+sent forth his Son, born of woman, born under the law" (Gal 4:4). And this is
+the benefit coming from his prayer.
+<p>1556 Now the Evangelist considers the raising of Lazarus;
+and he does three things. First, he mentions the voice of the one awakening
+him; secondly, the effect of his voice (v 44); and thirdly, the command to
+unbind the one awakened.
+<p>1557 The voice of the one awakening Lazarus is described as
+loud: <b>When he had said this</b>, that is, Jesus, <b>he cried with a loud
+voice</b>. As for the literal sense, this was done to refute the error of
+certain Jews and of the Gentiles that the souls of the dead lingered in the
+tombs with their bodies. So, <b>he cried with a loud voice</b>, as though
+summoning from afar the soul which was not present in the tomb.
+<p>Or, and this is a better
+explanation, it might be said that Christ's voice is described as loud because
+of its great power: for its power was so great that it raised Lazarus who had
+been dead four days, just as one asleep is roused from sleep: "He gave power to
+his voice" [Ps 67:34]. Further, this loud voice represents that loud voice
+which will sound at the general resurrection and by which all will be roused
+from their graves: "At midnight there was a cry" (Matt 25:6).
+<p>He cried out, I say, saying, <b>Lazarus,
+come out</b>. He called him by his own name because such was the power of his
+voice that all the dead without distinction would have been awakened if he had
+not limited it to one by mentioning his name, as Augustine says when speaking
+of the Word of the Lord.<a href="#_ftn33" name="_ftnref33">[33]</a>
+Again, we understand from this that Christ calls sinners to come out from
+living in sin: "Come out of her, my people" (Rev 18:4). We are also called to
+let our sins come out of concealment by revealing them in confession: "If I
+have concealed my transgressions from men" (Job 31:33).
+<p>1558 Then (v 44), the effect of this voice is given: first,
+the resurrection of the dead man; secondly, his condition. The resurrection of
+the dead man was immediately after our Lord's command: <b>immediately the dead
+man came out</b>. For such was the power of Christ's voice that it gave life
+without any delay, as will happen at the general resurrection when the dead
+will rise in the twinkling of an eye when they hear the sound of the trumpet:
+"And the dead in Christ will rise first" (1 Thess 4:16). For Christ's mission
+was already being anticipated, as it was stated above: "The hour is coming, and
+now is, when the dead will hear the voice of the Son of God, and those who hear
+will live" (5:25). In this way what our Lord said was fulfilled: "I go to awake
+him" (11:11).
+<p>As to the condition of the one
+rising, he is described as having <b>his hands and feet bound with bandages</b>,
+with which the people of ages past wrapped their dead, <b>and his face wrapped
+with a cloth</b>, in order to hide his gruesome appearance. He was commanded to
+rise bound and wrapped to provide a greater proof of the miracle.
+<p>1559 When Jesus says, <b>Unbind him and let him go</b>, he
+orders that he be unbound so that those who do this may be more reliable
+witnesses to the miracle and have it more forcefully impressed on their memory.
+Furthermore, when they approach and touch him, they can see that is really he.
+He adds, <b>and let him go</b>, to show that this miracle is not an illusion:
+for at times certain magicians have seemed to raise the dead, but those who
+were raised could not live as they formerly had because their raising was not
+real but illusory.
+<p>1560 Augustine gives a mystical explanation to this entire
+verse beginning at <b>The dead man came out</b>. He does this in two ways,
+depending on two ways of coming out. The sinner comes out when by repenting he
+passes from the practice of sin to the state of righteousness: "Come out from
+them, and be separate from them" (2 Cor 6:17). However, his hands are bound
+with bandages, i.e., with carnal desires, because, although he is rising from
+his sins, he cannot escape such annoyances as long as he lives in the body.
+Thus the Apostle says: "I of myself serve the law of God with my mind, but with
+my flesh I serve the law of sin" (Rom 7:25). His face being wrapped with a
+cloth signifies that in this life we cannot have full knowledge of God: "For
+now we see in a mirror dimly, but then face to face" (1 Cor 12:12). Christ
+commands them to unbind him and let him go because after this life all the
+veils are lifted from those who rise from sin, so that they may contemplate God
+"face to face" (1 Cor 12:12). Then we will be unbound from the corruptibility
+of the flesh which is like a chain binding and weighing down the soul and
+keeping it from full and clear contemplation: "Loose the bonds from your neck,
+O captive daughter of Zion" (Is 52:2). This is one way to come out in a
+spiritual manner, and is given by Augustine in his work, <i>The Book of
+Eighty-Three Questions</i><b>.<a href="#_ftn34" name="_ftnref34"><b>[34]</b></a></b>
+<p>Another way to come out is by confession,
+about which it is said: "He who conceals his transgressions will not prosper,
+but he who confesses and forsakes them will obtain mercy" (Prv 28:13). One
+comes out in this way by leaving his secret sins by disclosing them in
+confession. Now that one confesses is due to God calling him with a loud voice,
+that is, by grace. And the one who confesses, as still guilty, is the dead
+person still wrapped in bandages. In order for his sins to be loosed, the
+ministers are commanded to loose him and let him go. For the disciples loose
+those whom Christ by himself vivifies inwardly, because they are absolved,
+being vivified by the ministry of the priests: "Whatever you loose on earth
+shall be loosed in heaven" (Matt 16:19).
+<p>1561 Some who consider this mystery say that just as Christ
+by himself vivified Lazarus, and once he was vivified he was ordered to be
+loosed by the disciples, so God vivifies a soul from within by grace by
+remitting its guilt and absolving it from the debt of eternal punishment; but
+priests, by the power of the keys, absolve in regard to the temporal
+punishment. But this position attributes too little to the keys of the Church.
+For it is proper to the sacraments of the New Law that in them grace is
+conferred. But the sacraments exist in the administration of the ministers.
+Thus, in the sacrament of penance, contrition and confession behave materially
+on the part of the one receiving the sacrament; but the causative power of the
+sacrament lies in the absolution of the priest, by the power of the keys,
+through which he somehow applies the effect of our Lord's passion to the one he
+absolves so that he obtains remission. Therefore, if the priest only absolved
+the punishment, the sacrament of penance would not confer a grace by which
+guilt is remitted; and consequently it would not be a sacrament of the New Law.
+Therefore, one must say that just as in the sacrament of baptism, the priest,
+by pronouncing the words and washing outwardly, exercises the ministry of
+baptism, while Christ baptizes inwardly, so the priest, by the power of the
+keys, outwardly administers the ministry of absolution, while Christ remits the
+guilt by grace.<a href="#_ftn35" name="_ftnref35">[35]</a>
+<p>1562 Yet a difficulty arises from the fact that those who
+usually come for baptism are children who have not been justified before
+baptism, but obtain the grace of remission in baptism, whereas those who come
+for absolution are adults, who usually have obtained the remission of their
+sins beforehand by contribution; consequently, the absolution that follows seem
+to contribute nothing to the remission of sins.
+<p>If this matter is carefully
+considered as affecting adults, in both cases it will be seen that there is a
+perfect parallel. For it happens that certain adults having a desire to be
+baptized obtain the remission of their sins by the baptism of desire before
+they actually receive the sacrament of baptism; and yet the baptism which
+follows, so far as what it is of itself is concerned, effects the remission of
+sins, although it does not so function in a person whose sins are already
+remitted, but he obtains only an increase of grace. However, if an adult was
+not perfectly disposed before baptism to obtain the remission of his sins,
+still in the very act of being baptized he obtains their remission by the power
+of baptism, unless he places some obstacle to the Holy Spirit by his
+insincerity. The same must be said of penance. For if a person was fully
+contrite before the absolution of the priest, he obtains the remission of his
+sins by having the desire to subject himself to the keys of the Church, without
+which there would not be true contrition. But if there was not beforehand a
+full contrition sufficient for remission, he obtains the remission of his guilt
+in the absolution, unless he puts an obstacle to the Holy Spirit. And the same
+is true in the Eucharist and in the Anointing of the Sick, and in the other
+sacraments.
+<BR><BR><BR>
+<p align=center><b>LECTURE 7
+<BLOCKQUOTE><p>45 Many of the Jews therefore, who had come with Mary [to
+Mary and Martha] and had seen what he did, believed in him; 46 but some of them
+went to the Pharisees and told them what Jesus had done. 47 So the chief
+priests and the Pharisees gathered the council and said, "What are we to do?
+For this man performs many signs. 48 If we let him go on thus, every one will
+believe in him, and the Romans will come and destroy both our place and our
+nation." 49 But one of them, Caiaphas, who was high priest that year, said to
+them, "You know nothing at all; 50 you do not understand that it is expedient
+for you that one man should die for the people, and that the whole nation
+should not perish." 51 He did not say this of his own accord, but being high
+priest that year he prophesied that Jesus should die for the nation, 52 and not
+for the nation only, but to gather into one the children of God who are
+scattered abroad. 53 So from that day on they took counsel how to put him to
+death.<a href="#_ftn36" name="_ftnref36">[36]</b></a></BLOCKQUOTE>
+<p>1563 After describing the death and resurrection of Lazarus,
+the Evangelist now sets forth the effect of his resurrection. First, its effect
+on the people; secondly, its effect on their leaders (v 47).
+<p>1564 He does two things concerning the first. First, he says
+that certain ones among them believed, <b>Many of the Jews therefore, who had
+come to Mary and Martha</b> to console them, <b>and had seen what he did,
+believed in him</b>. And no wonder, because such a miracle had not been heard
+of from the beginning of time, that is, that one dead four days in the tomb
+should be raised to life. Also, our Lord had said that he would perform this
+miracle for those standing by, so that they might believe in him. And so his
+words were not empty, but many believed because of the miracle they saw: "Jews
+demand signs" (1 Cor 1:22).
+<p>1565 Secondly, he mentions that some were spreading news of
+the miracle, saying, <b>but some of them went to the Pharisees and told them
+what Jesus had done</b>. This can be understood in two ways. In one way, they
+told the chief priests what Jesus had done in order to soften them towards
+Christ and to reproach them for conspiring against Jesus, who had worked such
+marvels. In another way, and this is better, they told them these things in
+order to incite them against Christ: for they were unbelievers and were
+scandalized at the miracle. This is clear from the way the Evangelist describes
+it, for after saying that <b>many of the Jews…believed in him</b>, he adds in
+contrast, <b>but some of them went to the Pharisees</b>. These are the ones of
+whom we read: "Though he had done so many signs before them, yet they did not
+believe in him…For they loved the praise of men more than the praise of God"
+(12:37, 43).
+<p>1566 Next (v 47), the Evangelist mentions the effect of the
+miracle on the leaders. First, we have their evil conspiracy against Christ;
+secondly, we see how Christ escaped it (v 54). He does three things concerning
+the first. First, he mentions the gathering of the council; secondly, the
+problem that confronted them (v 47); and thirdly, their solution of this
+problem (v 49).
+<p>1567 In regard to the first, three things are mentions about
+the wickedness of the chief priests. First of all, their status: for they were
+not the common people, but <b>the chief priests and the Pharisees</b>. Chief
+priests, because they were in charge of sacred matters; and they were Pharisees
+because they had the appearance of religion. Thus was fulfilled what was stated
+in Genesis (49:5): "Simeon and Levi are brothers; weapons of violence are their
+swords": for the founders of the sect of the Pharisees were descended from
+Simeon, and the chief priests were clearly from the tribe of Levi.
+<p>Secondly, we see that their
+wickedness was deliberate; thus he says, they <b>gathered the council</b> in
+order to make their plans: "O my soul, come not into their council" (Gen 49:6);
+"Blessed is the man who walks not in the counsel of the wicked" (Ps 1:1). But
+we also read: "No counsel can avail against the Lord" (Prv 21:30).
+<p>Thirdly, we see their evil
+intention, because it was against Jesus, i.e., the Savior: "All who hate me
+whisper together about me; they imagine the worst for me" (Ps 41:7); "Come, let
+us make plots against Jeremiah" (Jer 18:18).
+<p>1568 Now (v 47b), he mentions their problem: first, he gives
+the reason for this problem; secondly, the core of the problem (v 48).
+<p>1569 It was the miracles of Christ that raised their
+problem; so they said, <b>What are we to do? For this man performs many signs</b>.
+They were blind, for they still called him a man after such a great
+demonstration of his divinity. As he himself said: "The works which the Father
+has granted me to accomplish, these very works which I am doing, bear me
+witness" (5:35). In truth, they were no less foolish than the blind because
+they wondered what they should do, whereas there was nothing for them to do but
+believe: "What signs do you do, that we may see, and believe you?" (6:30). See
+how many signs he did work! Even they said, <b>this man performs many signs</b>:
+"Their wickedness blinded them" (Wis 2:21).
+<p>1570 The root of their problem was that they feared the
+losses that would follow. The Evangelist mentions two things referring to this.
+First, their loss of spiritual leadership. He says about this, <b>If we let him
+go on thus, every one will believe in him</b>. This, of course, would be the
+best for all concerned, because it is faith in Christ that saves and leads to
+eternal life: "But these are written that you may believe…and that believing
+you may have life in his name" (20:31). But in relation to their wicked
+intention this was terrifying to them, for they believed that no one who
+believed in Christ would obey them. And so, because of their ambition, they
+backed away from salvation and took others with themselves: "But Diotrephes,
+who likes to put himself first does not acknowledge my authority" (3 Jn 1:9).
+<p>1571 Secondly, he mentions their ambition for temporal
+possessions when he says, <b>and the Romans will come and destroy both our
+place and our nation</b>. This seems to follow from the other, as Augustine
+says, for if all believed in Christ, there would be no one left to defend the
+temple of God against the Romans, because they would have abandoned the holy
+temple and the laws of their fathers, as they thought the teaching of Christ
+was directed against these.<a href="#_ftn37" name="_ftnref37">[37]</a>
+But this does not really seem to have much bearing on the issue, since they
+would still be subject to the Romans and would not be planning to war against
+them. Thus, it seems better to say, with Chrysostom, that they said this
+because they observed that Christ was being honored by the people as a king.<a
+href="#_ftn38" name="_ftnref38">[38]</a>
+And because the Romans had ordered that no one could be king unless they had
+appointed him, they were afraid that if the Romans heard that they were regarding
+Christ as a king, they would look upon the Jews as rebels. Then they would move
+against them and destroy their city and nation: "Every one who makes himself a
+king sets himself against Caesar" (19:12).
+<p>1572 Notice their pitiable state, for they fear nothing but
+the loss of temporal things, and do not think of eternal life: "The fountain of
+Jacob alone, in a land of grain and wine" (Deut 33:28). But as we read in
+Proverbs (10:24): "What the wicked dreads will come upon him"; and so after our
+Lord's passion and glorification, the Romans overcame and displaced them,
+taking their land and nation.
+<p>1573 The Evangelist sets down the resolution of the problem
+when he says, <b>But one of them, Caiaphas, who was high priest that year, said
+to them</b>. First, we have the decision; secondly, the explanation of the
+decision (v 51); and thirdly, its acceptance by the assembly (v 53). Concerning
+the first he does two things. First, he describes the one making the decision;
+secondly, he gives the words of the decision.
+<p>1574 The one making the decision is described by his name
+and office. By his name, that is, <b>Caiaphas</b>. This name was appropriate to
+his wickedness for it means, first of all, "investigator," and it attests to
+his presumption: "He who is a searcher of majesty shall be overwhelmed by
+glory" [Prv 25:27]. For he was presumptuous when he said, "I adjure you by the
+living God, tell us if you are the Christ, the Son of God" (Matt 26:63).
+Secondly, it means "sagacious," which testifies to his cunning, because he strove
+to procure the death of Christ. Thirdly, it means "vomiting," which attests to
+his foolishness: "Like a dog that returns to his vomit" (Prv 26:11).
+<p>He is described by his office,
+namely, as <b>high priest that year</b>. Here we should note, as stated in Leviticus
+(c 8), that the Lord appointed one high priest, at whose death another was to
+succeed and was to exercise the office of high priest throughout his life. But
+later, as ambition and quarrels grew among the Jews, it was agreed that there
+should be a number of high priests, and that all who had attained to this
+office would exercise it in turn, year by year. (And sometimes they obtained
+this office by money; as Josephus says.) And to indicate this situation he says
+of the time, <b>that year</b>.
+<p>1575 Next (v 49b), the Evangelist gives the words of the one
+making the decision, who first reproaches them for their sluggishness, saying, <b>You
+know nothing at all; you do not understand</b>. This was like saying: You are
+sluggish and you understand this affair even more sluggishly. And so, secondly,
+he reveals his wickedness, saying, <b>it is expedient for you that one man
+should die for the people</b>.
+<p>These words have one meaning
+according to the intention of Caiaphas, and another according to the
+explanation of the Evangelist. In order to explain them according to the evil
+intention of Caiaphas, we should note that, as mentioned in Deuteronomy (13:1),
+the Lord had commanded: "If a prophet arises among you, or a dreamer of
+dreams…and if he says, 'Let us go after other gods,'…that prophet or that
+dreamer of dreams shall be put to death." And so, according to this law,
+Caiaphas believed that Christ would turn the people from the worship of God:
+"We found this man perverting our nation" (Lk 23:2). Thus he says, <b>You know
+nothing at all</b>, that is, the Law. <b>You do not understand that it is
+expedient for you that one man</b>, this man, <b>should die</b>, so that the
+whole nation is not deceived. This is like saying: The welfare of one man must
+be ignored for the public good. Thus Deuteronomy (13:5) continues: "So you
+shall purge the evil from the midst of you." "Drive out the wicked person from
+among you" (1 Cor 5:13).
+<p>1576 But the Evangelist explains this another way, saying, <b>He
+did not say this of his own accord</b>. He mentions three things: first, the
+author of these words; secondly, their correct meaning (v 51b); and thirdly,
+the Evangelist adds to the words of Caiaphas (v 52).
+<p>1577 In regard to the first we should note that because one
+might suppose that Caiaphas spoke these words by his own impulse, the
+Evangelist rejects this, saying, <b>He did not say this of his own accord</b>.
+By this he lets us understand that at times a person does speak of his own
+accord. For a human being is what is the chief thing in him; but this is the
+intellect and reason. Thus a human being is what he is because of reason.
+Therefore, when a human being speaks from his own reason, he speaks of his own
+accord. But when he speaks under a higher and external impulse he does not
+speak of his own accord. Now this happens in two ways. Sometimes one is moved
+by the divine Spirit: "It is not you who speak, but the Spirit of your Father
+speaking through you" (Matt 10:20). But sometimes one is moved by a wicked
+spirit, as those who rave. And both of these are sometimes said to prophesy. That
+those who are moved by the Holy Spirit prophesy is asserted in 2 Peter (1:21):
+"No prophecy ever came by the impulse of man, but men moved by the Holy Spirit
+spoke from God." Again, that those moved by a wicked spirit prophesy is found
+in Jeremiah (29:26): "The Lord has made you a priest instead of Jehoiada the
+priest, to have charge in the house of the Lord over every madman [one who
+raves] who prophesies."
+<p>Note also that at times some may
+speak by an impulse of the Holy Spirit or of an evil spirit in such a way that
+they lose the use of reason and are somehow seized. At other times, the use of
+reason can remain and they are not seized. When the sense powers are
+overflowing due to a higher impression, the reason is hindered, and disturbed
+and seized. An evil spirit has the power of affecting the imagination, since it
+is a power united to a physical organ. And such an evil spirit can so affect
+the imagination by a strong impression that as a result the reason is hindered;
+yet it is not forced to consent. This is the condition of those seized by an
+evil spirit.
+<p>1578 We have to decide, therefore, whether Caiaphas spoke
+these words by the impulse of the Holy Spirit or of an evil spirit. It seems
+that he did not speak by the impulse of the Holy Spirit, for the Holy Spirit is
+the spirit of truth (cf. Jer 15), and the wicked spirit is the spirit of lying:
+"I will go forth, and will be a lying spirit in the mouth of all his prophets"
+(1 Kgs 22:22). But it is obvious that Caiaphas spoke a lie, saying, <b>it is
+expedient for you that one man should die</b>. Therefore, he did not speak by
+an impulse of the Holy Spirit, as it seems, but he prophesied by the impulse of
+a raving wicked spirit.
+<p>However, this does not seem to
+agree with the words of the Evangelist, for if it were such John would not have
+added, <b>who was high priest that year</b>. He mentions the dignity of
+Caiaphas in order to suggest that he spoke by an impulse of the Holy Spirit to
+speak truths about the future for the precise benefit of their subjects.
+Apropos of what is said in opposition to this, namely, that the statement, <b>it
+is expedient for you that one man should die for the people</b>, is false, this
+can be answered this way. The death of Christ considered in itself was
+expedient for all, even for those who killed him: "who is the savior of all
+men, especially of those who believe" (1 Tim 4:10); "So that by the grace of
+God he might taste death for every one" (Heb 2:9). In another way, one can take
+<b>it is expedient for you</b> as meaning "for the people." Hence the Evangelist,
+where Caiaphas says <b>that one man should die for the people</b>, uses below
+the words <b>for the nation</b>.
+<p>1579 The words of the Evangelist seem to indicate that he
+was a prophet, since he says, <b>he prophesied</b>; for if a person prophesies,
+it follows that he is a prophet. According to Origen, however, it does not
+follow that every one who prophesies is a prophet; but if one is a prophet, he
+does prophesy.<a href="#_ftn39" name="_ftnref39">[39]</a>
+For sometimes an act is granted to a person, but not the state to which it is
+appropriate: for example, not every one who does something just is just, but
+one who is just does just things.
+<p>Furthermore, it should be noted
+that two acts concur in order that someone prophesy: namely, seeing - "He who
+is now called a prophet was formerly called a seer" (1 Sam 9:9) - and
+announcing - "He who prophesies speaks to men for their upbuilding and
+encouragement" (1 Cor 14:3). Now it sometimes happens that a person has both,
+and yet is not properly speaking a prophet: for sometimes a person has a
+prophetic vision, as Nebuchadnezaar and Pharaoh, and similarly announces the
+vision to others; yet they cannot be called prophets because they lack
+something, namely, an understanding of the vision, which is necessary in a
+vision, as stated in Daniel [10:1]: "A word was revealed to Daniel…and he
+understood the word: for there is need of understanding a vision." Caiaphas,
+however, although he did not have a prophetic vision, did announce a prophetic
+matter insofar as he announced the benefit of Christ's death. For sometimes the
+Holy Spirit moves one to all that pertains to prophecy, and sometimes to
+something only. In the case of Caiaphas, he enlightened neither his mind nor
+his imagination. Consequently, his mind and imagination remained intent on
+evil; yet he moved his tongue to tell the manner in which the salvation of the
+people would be accomplished. Thus, he is not called a prophet except insofar
+as he performed a prophetic act in announcing, his imagination and reason
+remaining fixed in the contrary. It is clear from this that he was no more a
+prophet than was Balaam's donkey.
+<p>1580 When the Evangelist says, <b>and not for the nation
+only, but to gather into one the children of God who are scattered abroad</b>,
+the Evangelist adds to the words of the high priest, and says that Jesus was to
+die not only for the nation of the Jewish people, as Caiaphas said - "So Jesus
+also suffered outside the gate in order to sanctify the people through his own
+blood" (Heb 13:12) - but he adds, even for the whole world. Thus he added, <b>to
+gather into one the children of God who are scattered abroad</b>.
+<p>Here one must guard against the
+error of the Manichees, who said that certain souls are the divine substance
+and are called the children of God, and that God came to gather together these
+children into one. This is erroneous because it is stated in Ezekiel (18:4):
+"All souls are mine," that is, by creation. Consequently, the statement, <b>to
+gather into one the children of God who are scattered abroad</b>, does not mean
+that they have already received the spirit of adoption, because, as Gregory
+says, they were as yet neither his sheep nor children of God by adoption.<a
+href="#_ftn40" name="_ftnref40">[40]</a>
+Rather it should be taken according to predestination. It is as though he were
+saying: <b>to gather into one</b>, namely, into the unity of the faith - "And I
+have other sheep, that are not of this fold; I must bring them also…so there
+shall be one flock, one shepherd" (10:16); "The Lord builds up Jerusalem; he
+gathers the outcasts [the dispersed] of Israel" (Ps 147:2) - <b>the children of
+God</b>, predestined from eternity - "For those whom he foreknew he also
+predestined to be conformed to the image of his Son, in order that he might be
+the first-born of many brethren" (Rom 8:29), the brethren, that is, <b>who are
+scattered abroad</b> in diverse ceremonies and nations.
+<p>1581 Then when he says, <b>So from that day on they took
+counsel how to put him to death</b>, the Evangelist sets down the agreement
+among the Jews on the death of Christ. But did they not previously think of
+putting him to death? It seems so, because before in many places it is stated
+that the Jews sought to kill him. I answer that they previously did have some
+desire to kill him, but <b>from that day on</b>, incited to anger by the words
+of Caiaphas, they ended with a firm proposal to kill him "For their feet run to
+evil" (Prv 1:16).
+<BR><BR><BR>
+<p align=center><b>LECTURE 8
+<BLOCKQUOTE><p>54 Jesus therefore no longer went about openly among the
+Jews, but went from there to the country near the wilderness, to a town called
+Ephraim; and there he stayed with the disciples. 55 Now the Passover of the
+Jews was at hand, and many went up from the country to Jerusalem before the
+Passover, to purify themselves. 56 They were looking for Jesus and saying to
+one another as they stood in the temple, "What do you think? That he will not
+come to the feast?" 57 Now the chief priests and the Pharisees had given orders
+that if any one knew where he was, he should let them know, so that they might
+arrest him.</BLOCKQUOTE></b>
+<p>1582 Here the Evangelist sets down how Christ escaped from
+their malice: first, the way he escaped; secondly, the effect this had on the
+people of making them question (v 56).
+<p>1583 The way he escaped was to hide himself and leave the
+presence of the Jews: for after their plan, he moved more cautiously and <b>no
+longer went about openly among the Jews</b>. He did not withdraw to a populated
+city, but into a remote region, a <b>country near the wilderness, to a town
+called Ephraim; and there he stayed with his disciples</b>.
+<p>1584 But did he lack the power by which, if he had wished,
+he could have lived publicly among the Jews and they would not do anything to
+him? Of course not. He did not do this because he did not have the power, but
+as an example for the disciples. This shows that it is not a sin if his
+faithful withdraw from the sight of their persecutors, choosing rather to evade
+the fury of the wicked by hiding, than kindle it more by showing themselves:
+"When they persecute you in one town, flee to the next" (Matt 10:23).
+<p>Moreover, Origen says that no one
+should place himself in danger; but when dangers are immediately threatening,
+it is very praiseworthy not to run from professing Christ or not to refuse to
+suffer death for the sake of the truth.<a href="#_ftn41" name="_ftnref41"
+title="">[41]</a>
+No one should place himself in danger for two reason. First, because it is very
+presumptuous to place oneself in danger, both on account of a lack of
+experience of one's own virtue, which is sometimes found to be fragile, and on
+account of the uncertainty about the outcome; "Let any one who thinks that he
+stands take heed lest he fall" (1 Cor 10:12). Secondly, lest by presenting
+ourselves to our persecutors, we give them the occasion to be more wicked and
+culpable: "Give no offense to Jews or to Greeks or to the church of God" (1 Cor
+10:32).
+<p>1585 Now the effect of his leaving, that the people
+questioned, is set down: first, the occasion for their questioning; secondly,
+their questioning; and thirdly, the reason for their questioning.
+<p>1586 Two occasions for their questioning and wondering are
+mentioned. The first was the nature of the time, because the <b>Passover of the
+Jews was at hand</b>, when the flight of the Hebrews out of Egypt was recalled:
+"It is the Lord's Passover" (Ex 12:11). He adds, <b>of the Jews</b>, because
+they celebrated their Passover in an unholy and unbecoming way: for when one
+celebrates the Passover in a devout way it is called the Passover of God: "Your
+assemblies I will not abide," as we read in Isaiah (1:13).
+<p>The second occasion was gathering
+of the people, <b>and many went up from the country to Jerusalem</b>. For as we
+see from Exodus (c 23), the children of Israel were to present themselves to
+the Lord three times a year on the three festivals, and the foremost of these
+was the Passover. And so a great number traveled to Jerusalem, where the temple
+was located. But because it was not yet actually the Paschal time, when they
+were obliged to go, the Evangelist tells why they went then, adding, <b>before
+the Passover, to purify themselves</b>. For no one dared to eat the lamb if he
+was unclean, and so they went before the Passover so that, by purifying
+themselves in the meantime, they could fittingly eat the lamb on the Passover.
+This gives us an example that we should purify ourselves during Lent by fasts
+and good works, so that on the Passover we might receive the body of our Lord
+in a fitting manner.
+<p>1587 The reason for their questioning is mentioned as due to
+Christ's absence: <b>they were looking for Jesus</b>, not to honor him, but to
+tell him, <b>and saying to one another as they stood in the temple, what do you
+think? That he will not come to the feast? </b>But note that when a festival
+day is celebrated in a holy manner, Christ is always present: "For where two or
+three are gathered in my name, there am I in the midst of them" (Matt 18:20).
+And so let us, when we gather together in the house of God, seek Jesus by
+consoling each other and by praying that he come to our festival day. But Jesus
+does not come when a feast is not celebrated in a holy manner: "Your new moons
+and your appointed feasts my soul hates" (Is 1:4).
+<p>1588 He adds the reason for their questioning and for the
+absence of Jesus, saying, <b>the chief priests and the Pharisees had given
+orders that if any one knew where he was</b>, that is, Jesus, <b>he should let
+them know, so that they might arrest him</b>, to kill him. "You will seek me
+and die in your sin" (8:21). As Augustine says, we who know where Christ is,
+that is, at the right hand of the Father, should tell them so that they may
+truly apprehend him by faith.<a href="#_ftn42" name="_ftnref42">[42]</a>
+</div>
+<div><br clear=all>
+<hr align=left size=1 width="33%">
+<div id=ftn1>
+<p><a href="#_ftnref1" name="_ftn1">[1]</a>
+St. Thomas refers to Jn 11:3 in the <i>Summa
+Theologiae</i>: II-II, q. 83, a. 17.
+</div>
+<div id=ftn2>
+<p><a href="#_ftnref2" name="_ftn2">[2]</a> cf.
+Jerome,<i> Evang. Ioan.</i>; PL 29, col. 670; Origen.
+</div>
+<div id=ftn3>
+<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>In Ioannem hom</i>., 62, ch.
+1; PG 59, col. 342; cf. <i>Catena Aurea</i>,
+11:1-5.
+</div>
+<div id=ftn4>
+<p><a href="#_ftnref4" name="_ftn4">[4]</a> Augustine,<i> De consensus evangelistarum</i>, 2, ch. 79; PL 34; cf. <i>Catena Aurea</i>, 11:1-5.
+<p> Gregory,  <i>Epistola V ad
+Theoctistam</i>; PL 77; col. 449C.
+</div>
+<div id=ftn5>
+<p><a href="#_ftnref5" name="_ftn5">[5]</a> Ambrose,
+<i>Expos. sec. Lucam</i>, I, ch. 8; PL 15, col. 1537B.
+</div>
+<div id=ftn6>
+<p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Sermones
+de Verbis Domini</i> 52; PL 38; cf. <i>Catena Aurea,</i> 11:1-5.
+</div>
+<div id=ftn7>
+<p><a href="#_ftnref7" name="_ftn7">[7]</a><i>
+Tract. in Io</i>., 49, ch. 5, col. 1749; cf. <i>Catena Aurea, </i>11:1-5.
+</div>
+<div id=ftn8>
+<p><a href="#_ftnref8" name="_ftn8">[8]</a> <i>In Ioannem hom</i>., 62, ch.
+1; PG 59, col. 343; cf. <i>Catena Aurea</i>,
+11:1-5.
+</div>
+<div id=ftn9>
+<p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>Tract.
+in Io</i>., 49, ch. 7, col. 1749; cf. <i>Catena
+Aurea, </i>11:1-5.
+</div>
+<div id=ftn10>
+<p><a href="#_ftnref10" name="_ftn10">[10]</a> See <i>Moralia</i>,
+Lib. 7, ch. 28, no. 34; PL 75, col. 784C
+</div>
+<div id=ftn11>
+<p><a href="#_ftnref11" name="_ftn11">[11]</a> Chrysostom-did not seem to be in In Ioannem.
+</div>
+<div id=ftn12>
+<p><a href="#_ftnref12" name="_ftn12">[12]</a> Theolphylactus; probably (<i>Enarratio in Evangelium S.
+Ioannis</i>; PG 124;) cf. <i>Catena Aurea,</i> 11:6-10.
+</div>
+<div id=ftn13>
+<p><a href="#_ftnref13" name="_ftn13">[13]</a> <i>Tract.
+in Io</i>., 49, ch. 8, col. 1750; cf. <i>Catena
+Aurea, </i>11:6-10.
+</div>
+<div id=ftn14>
+<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>In Ioannem hom</i>., 62, ch. 1; PG 59, col. 343; cf. <i>Catena Aurea</i>, 11:11-16.
+</div>
+<div id=ftn15>
+<p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>Tract.
+in Io</i>., 49, ch. 9, col. 1751; cf. <i>Catena
+Aurea, </i>11:11-16.
+</div>
+<div id=ftn16>
+<p><a href="#_ftnref16" name="_ftn16">[16]</a> <i>In Ioannem hom</i>.,
+62, ch. 2; PG 59, col. 344; cf. <i>Catena Aurea</i>, 11:11-16.
+</div>
+<div id=ftn17>
+<p><a href="#_ftnref17" name="_ftn17">[17]</a> See T<i>ract.
+in Io</i>., 49, ch. 12;  PL 35, col. 1752.
+</div>
+<div id=ftn18>
+<p><a href="#_ftnref18" name="_ftn18">[18]</a><i>
+Tract. in Io</i>., 49, ch. 12, col. 1752-3; cf. <i>Catena Aurea, </i>11:17-27.
+</div>
+<div id=ftn19>
+<p><a href="#_ftnref19" name="_ftn19">[19]</a> <i>In
+Ioannem hom</i>., 62, ch. 2; PG 59, col. 345.
+</div>
+<div id=ftn20>
+<p><a href="#_ftnref20" name="_ftn20">[20]</a> <i>In Ioannem hom</i>., 62, ch.
+2; PG 59, col. 345; cf. <i>Catena Aurea</i>,
+11:17-27.
+</div>
+<div id=ftn21>
+<p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>In Ioannem hom</i>., 62, ch.
+3; PG 59, col. 346; cf. <i>Catena Aurea</i>,
+11:17-27.
+</div>
+<div id=ftn22>
+<p><a href="#_ftnref22" name="_ftn22">[22]</a><i>
+Tract. in Io</i>., 49, ch. 15, col. 1745; cf. <i>Catena Aurea, </i>11:17-27.
+</div>
+<div id=ftn23>
+<p><a href="#_ftnref23" name="_ftn23">[23]</a><i>
+Tract. in Io</i>., 49, 16; cf. <i>Catena Aurea, </i>11:17-27.
+</div>
+<div id=ftn24>
+<p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>Tract.
+in Io</i>., 49, ch. 17, col. 1754; cf. <i>Catena
+Aurea, </i>11:28-32.
+</div>
+<div id=ftn25>
+<p><a href="#_ftnref25" name="_ftn25">[25]</a> <i>Sermones de Verbis Domini</i>
+52; PL 38; cf.
+<i>Catena Aurea, </i>11:28-32.
+</div>
+<div id=ftn26>
+<p><a href="#_ftnref26" name="_ftn26">[26]</a>
+Summa-Christ's weeping proves the appropriateness of human emotions to some
+situations; Christ's emotions as wholly under the control of His reason.
+</div>
+<div id=ftn27>
+<p><a href="#_ftnref27" name="_ftn27">[27]</a>
+St. Thomas refers to Jn 11:41 in the <i>Summa Theologiae</i>:
+III, q. 21, a. 3; q. 43, a. 1; q. 43, a. 2, obj. 2; Jn 42, III, q. 21, a. 1, ad
+1; q. 21, a. 3, ad 1; q. 43, a. 2, ad 2.
+</div>
+<div id=ftn28>
+<p><a href="#_ftnref28" name="_ftn28">[28]</a> <i>In Ioannem hom</i>., 63, ch. 1; PG 59, col. 350; cf. <i>Catena Aurea</i>,
+11:33-41.
+</div>
+<div id=ftn29>
+<p><a href="#_ftnref29" name="_ftn29">[29]</a> <i>In
+Ioannem hom</i>., 63, ch. 2; PG 59, col 350-351; cf. <i>Catena Aurea</i>, 11:33-41.
+</div>
+<div id=ftn30>
+<p><a href="#_ftnref30" name="_ftn30">[30]</a><i>
+Tract. in Io</i>., 49 ch. 22, col. 1756; also  <i>De
+diversis quaest</i>. 83, q. 61; Cf. <i>Catena
+Aurea, </i>11:33-41.
+</div>
+<div id=ftn31>
+<p><a href="#_ftnref31" name="_ftn31">[31]</a> Origen,
+<i>In Ioan.</i>, XXVIII, ch. 3; PG 14, col. 371; cf. <i>Catena Aurea, </i>11:33-41.
+</div>
+<div id=ftn32>
+<p><a href="#_ftnref32" name="_ftn32">[32]</a> <i>In
+Ioannem hom</i>., 64, ch. 2; PG 59, col. 357; cf.
+<i>Catena Aurea, </i>41-46.
+</div>
+<div id=ftn33>
+<p><a href="#_ftnref33" name="_ftn33">[33]</a> <i>Sermones de Verbis Domini</i>
+52; PL 38; cf.
+<i>Catena Aurea, </i>11:41-46.
+</div>
+<div id=ftn34>
+<p><a href="#_ftnref34" name="_ftn34">[34]</a> <i>De
+diversis quaest</i>. 83, q. 65;  PL 40, col. 60; cf. <i>Catena Aurea</i>, 11:41-46.
+</div>
+<div id=ftn35>
+<p><a href="#_ftnref35" name="_ftn35">[35]</a>
+Summa-in the sacrament of penance, sins are forgiven and punishment remitted
+through the ministry of the priest.
+</div>
+<div id=ftn36>
+<p><a href="#_ftnref36" name="_ftn36">[36]</a>
+St. Thomas refers to Jn 11:47 in the <i>Summa
+Theologiae</i>: q. 43, a. 1, s. c.; Jn 11:50: <i>ST</i> III, q. 50, a. 1, s.
+c.; Jn 11:51: <i>ST</i> II-II, q. 173, a. 4, s. c.
+</div>
+<div id=ftn37>
+<p><a href="#_ftnref37" name="_ftn37">[37]</a><i>
+Tract. in Io</i>., 49, ch. 26, col. 1757; cf. <i>Catena Aurea, </i>11:47-53.
+</div>
+<div id=ftn38>
+<p><a href="#_ftnref38" name="_ftn38">[38]</a> <i>In Ioannem hom</i>., 64, ch.
+3; PG 59, col 359; cf. <i>Catena Aurea</i>,
+11:47-53.
+</div>
+<div id=ftn39>
+<p><a href="#_ftnref39" name="_ftn39">[39]</a> Origen,
+<i>In Ioan.</i>, XXVIII, ch. 12; PG 14, col. 384; cf. <i>Catena Aurea, </i>11:47-53.
+</div>
+<div id=ftn40>
+<p><a href="#_ftnref40" name="_ftn40">[40]</a> See <i>Hom.
+IV</i>, ch. 1; PL 76, col. 1089-90.
+</div>
+<div id=ftn41>
+<p><a href="#_ftnref41" name="_ftn41">[41]</a>
+Origen, <i>In Ioan.</i>, XXVIII, ch. 18; PG 14, col. 397; cf. <i>Catena Aurea</i>, 54-57.
+</div>
+<div id=ftn42>
+<p><a href="#_ftnref42" name="_ftn42">[42]</a> <i>Tract.
+in Io</i>., 50, ch. 4, col. 1759; cf. <i>Catena
+Aurea</i>, 11:54-57.
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