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+<body style=text-align:justify><blockquote>
+<p style="text-align: center"><span style="font-size: 60pt">20</span>
+<p align=center><B>LECTURE I</B>
+<BLOCKQUOTE><p><b>1 Now on the first day of the week [one day of the
+Sabbath] Mary Magdalene came to the tomb early, while it was still dark, and
+saw that the stone had been taken away from the tomb. 2 So she ran, and went to
+Simon Peter and the other disciple, the one whom Jesus loved, and said to them,
+"They have taken the Lord out of the tomb, and we do not know where they have
+laid him." 3 Peter then came out with the other disciple, and they went toward
+the tomb. 4 They both ran, but the other disciple outran Peter and reached the
+tomb first; 5 and stooping to look in, he saw the linen cloths lying there, but
+he did not go in. 6 Then Simon Peter came, following him, and went into the
+tomb; he saw the linen cloths lying, and the napkin, which had been on his
+head, not lying with the linen cloths but rolled up in a place by itself. 8
+Then the other disciple, who reached the tomb first, also went in, and he saw
+and believed; 9 for as yet they did not know the scripture, that he must rise
+from the dead.<a href="#_ftn1" name="_ftnref1"><b>[1]</b></a></b></BLOCKQUOTE>
+<p>2470 Having related the mysteries of the passion of Christ,
+the Evangelist now speaks of the resurrection. First, he says the resurrection
+was made known to certain women; secondly, to the disciples (v 19). The
+revelation of Christ's resurrection to the women went in stages: first, there
+is the open tomb; secondly, the appearance of the angel (v 11); thirdly, the
+sight of Christ (v 14). In regard to the first, he first mentions the sight of
+the open tomb; secondly, this news is reported to the disciples (v 2); and
+thirdly, they see for themselves (v 3).
+<p>2471 Four things can be noted about the first. First, the
+time: it was <b>one day of the sabbath, </b>that is, the first day of the week.
+The Jews considered the sabbath as a very sacred day, and all the other days
+were described in reference to the sabbath. Thus they spoke of the first day of
+the sabbath, the second day of the sabbath, and so on. Matthew [28:1] speaks of
+the "first day of the sabbath". But John speaks of "one day of the sabbath"
+because he is referring to a mystery, for this day of the resurrection was the
+beginning of a new creation: "When you send forth your Spirit, they are
+created; and you renew the face of the ground" (Ps 104:30); "For neither
+circumcision counts for anything, nor uncircumcision, but a new creation" (Gal
+6:15). In Genesis (1:5), when Moses is speaking of the first day of creation he
+says "one day." "God called the light Day, and the darkness he called Night.
+And there was evening and there was morning, one day." And so the Evangelist
+uses these words of Moses because he wants to express a newness. And also
+because this day begins the day of eternity, which is one day, no night
+interrupting it, because the sun which makes this day will never set. "And the
+city has no need of sun or moon to shine upon it, for the glory of God is its
+light, and its lamp is the Lamb" (Rev 21:23); "There will be one day, which is
+known to the Lord, not day and night, for at evening time there will be light"
+[Zech 14:7].
+<p>2472 Secondly, the person who saw the tomb is given, <b>Mary
+Magdalene came to the tomb early, while it was still dark. </b>A question
+arises here because Mark (16:1) makes mention of Mary Magdalene, Mary the
+mother of James, and Salome; and Matthew (28:1) also mentions "the other Mary."
+According to Augustine the resolution is that Mary Magdalene was more ardent
+and more devoted to Christ than the other women.<a href="#_ftn2" name="_ftnref2"
+title="">[2]</a>
+Thus we read that "Her sins, which are many, are forgiven, for she loved much"
+(Lk 7:47). And for this reason the Evangelist mentions her by name. This is
+also the reason why the Lord appeared to her first, "He appeared first to Mary
+Magdalene" (Mk 16:9); "She [Wisdom] hastens to make herself known to those who
+desire her" (Wis 6:14).
+<p>2473 Thirdly, the time is given, <b>early, while it was
+still dark. </b>Luke (23:55) tells us that the women who had come with Christ
+from Galilee saw his tomb and how his body was laid, and they prepared spices
+and ointments for it. They rested on the sabbath according to the commandment.
+As soon as the sabbath was over, on the first day of the week, before daylight,
+she [Mary Magdalene] came to the tomb, incited by her exceedingly great love:
+"Its flashes," the flashes of love, "are flashes of fire" (Song 8:6).
+<p>2474 The question arises why Mark says "very early, after
+the sun had risen" [Mk 16:2], while the Evangelist says, <b>while it was still
+dark. </b>The answer is that what Mark says should be understood as referring
+to the breaking of the day, so that the sun had risen, but had not yet appeared
+in the sky.
+<p>2475 Fourthly, we are told what Mary saw, she <b>saw that
+the stone had been taken away from the tomb. </b>This was a sign that either
+someone had taken Christ away, or that he had arisen. When Matthew (28:2) says
+that "an angel of the Lord descended from heaven and came and rolled back the
+stone," we should not think the stone was rolled away before Christ arose, but
+only after. For since Christ came forth from the closed womb of the Virgin even
+though his body was not glorified, it is not surprising if he passed through
+the tomb with his glorified body. The stone was taken away so that people could
+see that Christ was not there, and more easily believe in his resurrection.
+<p>2476 Next the Evangelist mentions that this was reported.
+Because of Mary's exceeding love she could not delay telling what she had seen
+to the disciples, <b>so she ran, and went to Simon Peter and the other
+disciple, the one whom Jesus loved</b>:<b> </b>"This day is a day of good news;
+if we are silent and wait until the morning light, punishment will overtake us"
+(2 Kgs 7:9). And so one who hears the words of God should tell it to others
+without delay: "Let him who hears say, 'Come'" (Rev 22:17). Mary came to those
+who were the more important, and who loved Christ more ardently, so that they
+might either look for Jesus with her or share her sorrow.
+<p>She said to them, <b>They have
+taken the Lord out of the tomb, and we do not know where they have laid him. </b>Mary
+saw the empty tomb, and not yet having it in her heart that Christ had risen,
+she said, <b>and we do not know where they have laid him. </b>We can see from
+this that Mary had not been alone at the tomb, and that she still had doubts
+about the resurrection. So it was not without reason that the Evangelist wrote
+that <b>it was still dark</b>,<b> </b>for this indicated the condition of their
+minds, in which there was the darkness of doubt: "They have neither knowledge
+nor understanding, they walk about in darkness" (Ps 82:5). Note that in the
+Greek manuscripts it reads, <b>my Lord</b>, which shows the impetus of her love
+and her affectionate devotion: "Whom have I in heaven but you? And there is
+nothing upon earth that I desire besides you.... God is the strength of my
+heart and my portion for ever" (Ps 73:25).
+<p>2477 The Evangelist next shows how this was investigated.
+First, he indicates the eagerness with which Peter and John acted, for they
+left the place where they were, <b>Peter then came out with the other disciple.
+</b>Those who want to look into the mysteries of Christ have in a sense to come
+out from themselves and from their carnal way of living: "Come out, O daughters
+of Zion, and behold King Solomon" [Song 3:11].
+<p>2478 Secondly, we see the details of their search. First, it
+is said that they ran, <b>they both ran</b>,<b> </b>they who loved Christ more
+than the others: "I will run in the way of your commandments" (Ps 119:32); "So
+run that you may obtain it," the prize (1 Cor 9:25).
+<p>2479 Secondly, we see how the disciples arrived, <b>the
+other disciple outran Peter. </b>John arrived first, and Peter followed.
+<p>2480 It is not without reason that the Evangelist is careful
+to tell us the smallest details. For these two disciples signify two peoples,
+the Jews [by John] and the Gentiles [by Peter]. Although the Jews were the
+first to have knowledge of the one true God, the Gentiles were an older people,
+because even the Jews originated from the Gentiles: "Go from your country and
+your kindred" (Gen 12:1). These two people were both running over the course of
+this world: the Jews using the written law, the Gentiles using the law of
+nature. Or, they were both running by their natural desire for happiness and
+for a knowledge of the truth, which all men desire to know by their very
+nature. <b>But the other disciple</b>,<b> </b>that is, the younger one, <b>outran
+Peter</b>,<b> </b>because the Gentiles came to a knowledge of the truth more
+slowly than the Jews, since formerly God was known only in Judea. So the Psalm
+says, "He has not dealt thus with any other nation" (Ps 147:20).
+<p>The other disciple <b>reached the
+tomb first</b>,<b> </b>because he [John, the younger, representing the Jews]
+was the first to look upon the mysteries of Christ, and the promise was first
+made to the Jews: "They are the Israelites, and to them belong the ...
+promises; to them belong the patriarchs, and of their race, according to the
+flesh, is the Christ" (Rom 9:4).
+<p><b>And stooping to look in, he saw
+the linen cloths lying there, but he did not go in. And stooping</b>,<b> </b>under
+the yoke of the law, "All that the Lord has spoken we will do" (Ex 24:7), <b>he
+saw the linen cloths lying there</b>,<b> </b>that is, the figures or
+foreshadowings of all the mysteries, "But their minds were hardened; for to
+this day, when they read the old covenant, that same veil remains uplifted" (2
+Cor 3:14). <b>But he did not go in</b>,<b> </b>for as long as he was unwilling
+to believe in the one who was dead he had not yet come to the knowledge of the
+truth. Another who did not go in was the brother of the prodigal son, for when
+he heard the celebrations, the music and the dancing, he "refused to go in" (Lk
+15:28). Nevertheless, David promised that they would enter: "I will go to the
+altar of God" (Ps 43:4).
+<p>2481 Now the Evangelist recounts the arrival of Peter. As
+for the literal meaning, the fact that they ran together was a sign of their
+passionate devotion. John arrived first because he was a younger man than
+Peter. But considering the mystical sense, Peter follows John because the
+Gentiles who were converted to Christ were not joined to another church
+different from the church of the Jews, but were grafted on to the already
+existing olive tree and church. The Apostle praises them saying, "For you brethren,
+became imitators of the churches of God in Christ Jesus which are in Judea" (1 Thess 2:14).
+<p>2482 Thirdly, we see the order in which they entered, Peter
+first, and then John.
+<p>2483 The Evangelist says that Peter entered the tomb.
+According to the literal meaning, although John arrived first, he did not enter
+because of his respect for Peter. But considering the mystical interpretation,
+this signifies that the Jewish people, who were the first to hear of the
+mysteries of the incarnation, would be converted to the faith after the
+Gentiles: "That Gentiles, who did not pursue righteousness have attained it ...
+but that Israel who pursued the righteousness which is based in law did not
+succeed in fulfilling that law" (Rom 9:30). John saw only the linen cloths. He,
+Peter, also <b>saw the linen cloths </b>because we [Gentiles] do not reject the
+Old Testament, for as Luke says, "Then he opened their minds to understand the
+scriptures" (Lk 24:45). But in addition Peter saw <b>the napkin which had been
+on his head</b>:<b> </b>"The head of Christ is God" (1 Cor 11:3). Thus to see
+the napkin which had been on the head of Jesus is to have faith in the divinity
+of Christ, which the Jews refused to accept. This napkin is described as <b>not
+lying with the linen cloths, and rolled up, having a place by itself</b>,<b> </b>because
+the divinity of Christ is covered over, and it is apart from every creature
+because of its excellence: "God who is over all be blessed for ever" (Rom 9:5);
+"Truly, you art a God who hides yourself" (Is 45:15). He saw the napkin <b>rolled
+up</b>,<b> </b>to form a circle. And when linen is rolled this way one can not
+see its beginning or end, for the eminence of the divinity neither begins nor
+ends: "Jesus Christ is the same yesterday and today and forever" (Heb 13:8);
+"You are the same, and your years have no end" (Ps 102:27). The napkin was in
+one place, <b>a place by itself</b>, because God does not dwell where minds are
+divided; those who merit his grace are those who are one in charity: "His place
+is in peace" [Ps 76:2]; "For God is not a God of confusion but of peace" (1 Cor
+14:33).
+<p>2484 Or, in another interpretation, the napkin, which
+workers use to wipe the sweat off their faces can be understood to indicate the
+labor of God. For while God always remains tranquil, he presents himself as
+laboring and burdened when he endures the stubborn depravity of mankind: "They
+have become a burden to me, I am weary of bearing them" (Is 1:14). Christ took
+on this burden in a special way when he took on a human nature: "Let him give
+his cheek to the smiter, and be filled with insults" (Lam 3:30). This napkin is
+found separate and apart from the other cloths because the sufferings of our
+Redeemer are far apart and separate from our sufferings. The other linen
+cloths, which are related to the members of the body as the napkin is to the
+head, indicate the sufferings of the saints, which are separate from the
+napkin, that is, the sufferings of Christ, for Christ suffered without fault
+what we suffer because of our faults: "For Christ also died ... the righteous for
+the unrighteous" (1 Pet 3:18). He went to his death willingly &#8209;"No one
+takes it [my life] from me, but I lay it down of my own accord" (10:18);
+"Christ loved us and gave himself up for us" (Eph 5:2) &#8209; while the saints
+go to their death reluctantly, "Another will gird you and carry you where you
+do not wish to go" (21:18).
+<p>2485 Why was the Evangelist so careful to mention all these
+details? Chrysostom says this was done to counter the false rumor spread by the
+Jews that the body of Christ had been secretly taken away, as we see from
+Matthew (28:13).<a href="#_ftn3" name="_ftnref3">[3]</a>
+For if Christ's body had been stolen away as they said, the disciples would
+surely not have removed the wrappings, especially since they had to work fast
+because the guards were near. Nor would they be so careful to lift off the
+napkin and roll it up and place it in a separate place. They would simply have
+taken the body as they found it. This was why he allowed himself to be buried
+with myrrh and aloes: they glue the cloths to the body so that they cannot be quickly
+removed.
+<p>2486 When the Evangelist says, <b>Then the other disciple,
+who reached the tomb first, also went in</b>,<b> </b>he tells of John's
+entrance. John did not remain outside but entered after Peter, because when the
+world is ending, the Jews will also be gathered into the faith: "A hardening
+has come upon part of Israel, until the full number of the Gentiles come in,
+and so all Israel will be saved" (Rom 11:25); "A remnant will be saved" [Is
+10:21].
+<p>2487 Or, another interpretation, in the mystical sense. These
+two disciples stand for two kinds of people: John represents those who are
+devoted to the contemplation of truth, and Peter stands for those whose main
+interest is to carry out the commandments. In fact, "Simon" means "obedient."
+Now it very often happens that contemplatives, because they are docile, are the
+first to become acquainted with a knowledge of the mysteries of Christ &#8209;
+but they do not enter, for sometimes there is knowledge, but little or no love
+follows. While those in the active life, because of their continuing fervor and
+earnestness, even though they are slower to understand, enter into them more
+quickly, so that those who are later to arrive, are the first to penetrate the
+divine mysteries: "So the last will be first, and the first last" (Mt 20:16).
+<p>2488 Next when he says, <b>he saw and believed</b>,<b> </b>we
+see the effect of the investigation. At first glance it seems to mean that he
+saw the situation and believed that Christ had arisen. But according to
+Augustine this is not correct, because the next thing the Evangelist says is, <b>for
+as yet they did not know the scripture, that he must rise from the dead.</b><a
+href="#_ftn4" name="_ftnref4">[4]</a><b>
+</b>Therefore, one must say that he saw the empty tomb <b>and believed </b>what
+the woman had said, which is that someone had taken the Lord. Then we read, <b>for
+as yet they did not know the scripture</b>,<b> </b>because the meaning of the
+Scripture was not yet opened to them so they could understand it (Lk 24:45).
+<p>But certainly Christ had foretold
+his passion and resurrection? "I will rise on the third day" [Mt 20:19]. I answer
+that we should say that in keeping with the way they heard his parables, they
+failed here also to understand many things which he had said plainly, thinking
+that he meant something else.
+<p>2489 Or, according to Chrysostom's understanding, <b>he saw</b>
+the linen cloths so folded and arranged which would not have been the case if
+the body had been furtively snatched away; <b>and believed</b>, with a true
+faith, that Christ had risen from the dead.<a href="#_ftn5" name="_ftnref5"
+title="">[5]</a>
+What follows, <b>for as yet they did not know the scripture</b>,<b> </b>refers
+to the statement, <b>he saw and believed</b>. It was like saying: before he saw
+these things he did not understand the scripture <b>that he must rise from the
+dead</b>;<b> </b>but when he saw he believed that he had risen from the dead.
+<BR><BR><BR>
+<p align=center><B>LECTURE 2
+<BLOCKQUOTE><p>10 Then the disciples went back to their homes. 11 But
+Mary stood weeping outside the tomb, and as she wept she stooped to look into
+the tomb; 12 and she saw two angels in white, sitting where the body of Jesus
+had lain, one at the head and one at the feet. 13 They said to her, "'Woman,
+why are you weeping?" She said to them, "Because they have taken away my Lord,
+and I do not know where they have laid him."</B></BLOCKQUOTE>
+<p>2490 Having told how Mary Magdalene came to the opened tomb,
+the Evangelist now tells how she came to see the angels: first, we see her
+devotion; secondly, she sees the angels (v 12); thirdly, we have her
+conversation with them (v 13). Her devotion, which made her fit to see the
+angels, is praised for three things.
+<p>2491 First, it was constant, and it deserves praise,
+especially considering that the disciples left, <b>the disciples went back</b>,<b>
+</b>not yet understanding the scripture "that he must rise from the dead," <b>back
+to their homes</b>,<b> </b>where they were staying and from where they had run
+to the tomb. Their fear was so great that they did not stay together: I will
+strike the shepherd and the sheep will scatter" [Zech 13:7]; "The holy stones
+lie scattered at the head of every street" (Lam 4:1). Further, she stood there,
+lingering near the tomb, <b>Mary stood weeping outside the tomb. </b>The
+disciples had left, but a stronger and more burning affection fixed the weaker
+sex to the spot.
+<p>2492 A question arises here, because Mark (16:5&#8209;8)
+says that the women "went out and fled from the tomb." Therefore, they must
+have been within it. Why then does John say that <b>Mary stood outside</b>?<b> </b>We
+should say to answer this that the tomb of Christ was hewn out of rock and
+surrounded by a garden, as was stated before. Sometimes, therefore, the
+Evangelists calls only the place where the body of Christ had been laid the tomb,
+and at other times the entire enclosure is called the tomb. Thus when the women
+are said to enter into the tomb [as in Mark 16:5], this should be understood to
+mean the entire enclosure. But when it says here that <b>Mary stood outside</b>,<b>
+</b>the Evangelist is referring to the tomb hewn out of rock. But this rock&#8209;hewn
+tomb was within the enclosure they had already entered. Mary was standing here
+because of the unwavering love which had inflamed her heart "Be steadfast,
+immovable, always abounding in the work of the Lord" (1 Cor 15:58); "Our feet
+have been standing within your gates" (Ps 122:2).
+<p>2493 Secondly, Mary's devotion is admired because it issued
+in tears, for she stood there <b>weeping</b>: "She weeps bitterly in the night"
+(Lam 1:2). There are two kinds of tears: tears of compunction, to wash away
+sins &#8209; "Every night I flood my bed with tears" (Ps 6:7) &#8209; and tears
+of devotion, from a desire for heavenly things &#8209; "He goes forth,"
+hastening towards heavenly things, "weeping, bearing the seed for sowing" (Ps
+126:6). Mary Magdalene had copious tears of compunction at the time of her
+conversion, when she had been the village sinner. Then, in her love for the
+truth, she washed the stains of her sins with her tears: "Her sins, which are
+many, are forgiven, for she loved much" (Lk 7:47). She also shed abundant tears
+of devotion over the passion and resurrection of Christ, as we see here.
+<p>2494 Thirdly, her devotion is admired because of her earnest
+search for Christ, <b>and as she wept she stooped to look into the tomb. </b>This
+weeping of Mary came from the desire of love. For it is the nature of love to
+want its beloved present; and if the beloved cannot be really present, it at
+least wants to think of the beloved: "Where your treasure is, there will your
+heart be also" (Mt 6:21). Mary shed these bitter tears because the eyes which
+had sought her Lord and did not find him were now freed for tears, and she
+grieved the more because he had been taken from the tomb. The life of such a
+Teacher had been destroyed, but his memory remained. Since Mary could not have
+him present, she wanted at least to look at the place where he had been buried,
+so <b>she stooped </b>to look into the tomb. We learn from this that we should
+look at the death of Christ with a humble heart: "You have hidden these things
+from the wise and understanding and revealed them to babes" (Mt 11:25). She
+stooped <b>to look, </b>giving us the example to look continually on the death
+of Christ with the eyes of our mind, for one look is not enough for one who
+loves, for the force of love increases the desire to explore: "Looking to Jesus
+the pioneer and perfecter of our faith, who for the joy that was set before him
+endured the cross, despising the shame" (Heb 12:2). <b>She stooped to look, </b>pressed
+down by the love of Christ: "The love of Christ presses us" [2 Cor 5:14]. Or
+again, according to Augustine, by a divine impulse in her soul she was made to
+look about, and saw something greater, the angels: "For all who are led by the
+Spirit of God are sons of God" (Rom 8:14).<a href="#_ftn6" name="_ftnref6"
+title="">[6]</a>
+<p>2495 Next the Evangelist describes the sight of the angels
+(v 12). He mentions four things.
+<p>2496 First, what Mary saw, which was that <b>she saw two
+angels</b>,<b> </b>which goes to show that all orders of angels, both those
+"assisting" and those "ministering," were in service to Christ: "Let all God's
+angels worship him" (Heb 6:1).
+<p>A question arises here because
+Matthew (28:2) and Mark (16:5) say that Mary and the other women saw one angel
+on the right side of the tomb, while here we have two angels and they are
+inside. Each one is correct, for Matthew and Mark tell what occurred first,
+when the women first came, and believing that Christ was taken, returned to the
+disciples. But John recounts what happened after Mary returned with the
+disciples and remained after they had left.
+<p>2497 Secondly, he mentions their raiment, <b>in white</b>.
+This shows the splendor of the resurrection and the glory of the risen Christ:
+"They shall walk with me in white" (Rev 3:4). Indeed, we read that the armies
+of heaven followed him and were clothed in white, that is, raised to heavenly
+glory (Rev 19:14).
+<p>2498 Thirdly, we see that they were <b>sitting</b>.<b> </b>This
+indicates the calmness and power of Christ, who being now at rest from all
+afflictions, reigns in immortal flesh and sitting at the right hand of the
+Father: "Sit at my right hand" (Ps 110:1); he will sit "upon the throne of
+David, and over his kingdom" (Is 9:7).
+<p>2499 Fourthly, we see how they were positioned, <b>one at
+the head and one at the feet</b>.<b> </b>We can refer this to three things.
+First, to the two Testaments. The word "angel" in Greek means "messenger," and
+both Testaments brought messages about Christ: "And the crowds that went before
+him and that followed him shouted, 'Hosanna to the Son of David!'" (Mt 21:9).
+So the angel sitting at the head signifies the Old Testament, and the angel at
+the feet the New Testament.
+<p>Secondly, we can relate this to
+those who preach Christ. There are two natures in Christ, the divine and the
+human: the head of Christ is God (1 Cor 11:3), and the feet of Christ are his
+human nature: "We will adore in the place where his feet stood" [Ps 132:7]. So,
+those who preach the divinity of Christ &#8209; as in "In the beginning was the
+Word" (1:1) &#8209; are sitting at the head; those who preach his humanity &#8209;
+as in "And the Word became flesh" (1:14) &#8209; are sitting at the feet.
+<p>Thirdly, we can refer this to the
+time when the mysteries of Christ are announced. Then one angel sits at the
+head and the other at the feet because they signified that the mysteries of
+Christ would be announced from the head or beginning of the world to its end:
+"You proclaim the Lord's death until he comes" (1 Cor 11:26).
+<p>2500 Next, the Evangelist gives the greeting of the angels
+(20:13): first their question; and then Mary's answer.
+<p>2501 Concerning the first, the angels knew that Mary was
+uncertain about the resurrection and so as if beginning anew they asked her the
+reason for her tears: they, the angels, said to her, <b>Woman, why are you
+weeping? </b>This was like saying: Do not cry for there is no need for it,
+because "Weeping may tarry for the night," of the passion, "but joy comes with
+the morning," of the resurrection (Ps 30:5); "Keep your voice from weeping, and
+your eyes from tears; for your work shall be rewarded" (Jer 31:16). In this
+regard we can recall to mind that Gregory said that the very same sacred words
+which excite our tears of love console those same tears when they promise us
+hope in our Redeemer: "When the cares of my heart are many, your consolations
+cheer my soul" (Ps 94:19).<a href="#_ftn7" name="_ftnref7">[7]</a>
+<p>2502 Mary thought that they were questioning her because of
+their ignorance, and regarded them not as angels but as men; so she gave the
+reason for her tears: <b>They have taken the Lord</b>, that is, the body of my
+Lord. Here she was referring to a part by mentioning the whole, just like we
+profess that the Lord, Jesus Christ, the Son of God was buried, although only
+his flesh was buried, because his divinity was never separated from his flesh. <b>And
+I do not know where they have laid him. </b>This was the reason for her
+desolation: she did not know where to go to find him to soothe her sorrow.
+<p>2503 Is it a consolation for one who loves to have something
+that belonged to the beloved? According to Augustine, in his <i>Confessions, </i>this
+would be more a cause of sorrow. For this reason he said that he fled from all
+the places where he had formerly spent time with his friend. <a href="#_ftn8" name="_ftnref8">[8]</a>
+Still, Chrysostom says that this would be a cause of consolation.<a
+href="#_ftn9" name="_ftnref9">[9]</a>
+Each of these is true. In all cases where there is a mixture of joy and
+sadness, the hope for the thing desired brings pleasure &#8209; "Rejoice in
+your hope, be patient in tribulation" (Rom 12:12) &#8209; and also brings
+sorrow &#8209; "Hope deferred makes the heart sick" (Prv 13:12). But hope does
+not cause these from the same point of view. Hope causes joy because it regards
+the thing loved as able to be obtained; but insofar as this thing is actually
+absent it produces sorrow. It is like that here: something belonging to a
+friend, because it stands for the friend, is pleasant to the lover; while
+inasmuch as it recalls the absence of the one loved it produces sadness.
+<p align=center><B>LECTURE 3
+<BLOCKQUOTE><p>14 Saying this, she turned round and saw Jesus standing,
+but she did not know that it was Jesus. 15 Jesus said to her, "Woman, why are
+you weeping? Whom do you seek?" Supposing him to be the gardener, she said to
+him, "Sir, if you have carried him away, tell me where you have laid him, and I
+will take him away." 16 Jesus said to her, "Mary." She turned and said to him
+in Hebrew, "Rabboni!" (which means Teacher). 17 Jesus said to her, "Do not hold
+me, for I have not yet ascended to the [my] Father; but go to my brethren and
+say to them, I am ascending to my Father and your Father, to my God and your
+God." 18 Mary Magdalene went and said to the disciples, "I have seen the Lord";
+and she told them that he had said these things to her.<a href="#_ftn10"
+name="_ftnref10">[10]</a></B></BLOCKQUOTE>
+<p>2504 Now the Evangelist shows how Mary came to see Christ:
+first, he tells how she saw Christ; secondly, how he was recognized by her.
+Concerning the first, we see her seeing Christ; and then what Christ said to
+her.
+<p>2505 Firstly, then, <b>Saying this, </b>that is, when Mary
+said this to the angels, <b>she turned round. </b>Chrysostom wonders why Mary,
+who was speaking to the angels, whom she considered to be at least men
+deserving of respect, turned around before they had a chance to answer her.<a
+href="#_ftn11" name="_ftnref11">[11]</a>
+The answer is that while Mary was responding to the angels' question Christ
+arrived and the angels stood out of reverence. When Mary saw this, she was
+puzzled and turned around to see what had made them stand up. Thus in Luke
+(24:4) mention is made that the two angels were seen standing.
+<p>Having turned around, Mary <b>saw
+Jesus standing, but she did not know that it was Jesus</b>,<b> </b>for he did
+not appear glorious to her, although the angels saw him as glorious and were
+honoring him. We see from this that if anyone desires to see Christ, they must
+turn round to him: "Return to me, says the Lord of hosts, and I will return to
+you" (Zech 1:3). Those come to the point of seeing him who entirely turn
+themselves to him by love: "She [Wisdom] hastens to make herself known to those
+who desire her" (Wis 6:14).
+<p>Mystically, this signifies that at
+one time Mary had turned her back to Christ by her disbelief, but when she
+turned her soul to knowing him, she turned round to him.
+<p>2506 Why didn't Mary recognize Christ, since he was the same
+person as before? We should say that it was either because she did not believe
+that the one she had seen dead had risen, or else her eyes were held so that
+she would not recognize him, like the two disciples on their way to Emmaus (Lk
+24:16).
+<p>2507 The words of Christ are now given: <b>Woman, why are
+you weeping? </b>First we see Christ's question; then Mary's answer.
+<p>2508 Concerning the first, note that Mary was advancing step
+by step: for the angels asked her why she was weeping, but Christ asked her whom
+she was looking for, for her weeping was caused by the desire which led her to
+look. Christ asked her whom she was looking for in order to increase this
+desire, for when she spoke of the one she was seeking, her love burned more
+intensely, and so she would continue to seek him: "Seek his presence
+continually" (Ps 105:4); "But the path of the righteous is like the light of
+dawn, which shines brighter and brighter until full day" (Prv 4:18).
+<p>2509 When the Evangelist says, <b>Supposing him to be the
+gardener, she said to him</b>,<b> </b>we see Mary's answer: first, whom she
+thought was questioning her; then her response.
+<p>2510 Mary thought the gardener was speaking to her, because
+she knew that the guards had already fled, frightened by the earthquake and the
+sight of the angels, and that the only one who would be there would be the one
+taking care of it, the gardener. As Gregory says: "This woman, in erring did
+not err, when she thought that Christ was a gardener, for he planted the seeds
+of virtue in her heart by the strength of his love."<a href="#_ftn12"
+name="_ftnref12">[12]</a>
+"I will water my orchard and drench my garden plot" (Sir 24:31).
+<p>2511 Mary said to Jesus, <b>Sir, if you have carried him
+away, tell me. </b>She calls him <b>Sir </b>in order to gain his good&#8209;will.
+But since this "gardener" had just arrived, and Mary had not told him whom she
+was looking for, why does she say, <b>if you have carried him away?</b> Who was
+<b>him</b>? We should say that the force of love usually causes the lover to
+think that no one would be ignorant of the one who is always in his thoughts.
+For example, we read in Luke that our Lord asked [on the road to Emmaus] "What
+is this conversation which your are holding with each other as your walk?" And
+one of the disciples answered, "Are you the only visitor to Jerusalem who does
+not know the things that have happened there in these days" (Lk 24:17).
+<p>2512 When Mary says, <b>tell me where you have laid him, and
+I will take him away</b>,<b> </b>she shows a wonderful courage which would not
+be driven off by the sight of a dead person, and she would have tried to carry
+the body away even though it was beyond her strength. But this is what 1
+Corinthians (13:7) says, "Love hopes all things." She wanted to take him so the
+Jews would not violate the dead body and to carry it to another secret grave.
+<p>2513 Next the Evangelist shows Mary recognizing Christ. The
+Evangelist uses the name Mary, while before he had used the general word
+"woman," (v 13;15). He calls her by her own name to show that she was well
+known to the saints &#8209; "He determines the number of the stars, he gives to
+them their names" (Ps 147:4); "I know you by name" (Ex 33:12) &#8209; and to
+indicate that although all things are moved by God with a general motion, yet a
+special grace is needed for a person's justification.
+<p>The effect of her being called by
+Christ was that <b>she turned and said to him in Hebrew, Rabboni! (which means
+Teacher). </b>
+<p><b>&nbsp;</b>
+<p>2514 Wasn't Mary always looking at Christ when he was
+speaking to her? According to Augustine, this present turning refers to her
+interior state of mind: before, although she was facing Christ, she thought he
+was someone else, the gardener; but now her heart was turned and she recognized
+him for what he was.<a href="#_ftn13" name="_ftnref13">[13]</a>
+<p>Or, one could say that, as was
+said, she thought he was someone else, and so while she was talking to him she
+did not look at him but was concerned with the Christ she carried in her heart,
+and was looking about for some trace of him.
+<p>Christ called her by her own name, <b>Mary</b>:
+This was like saying: Where are you looking? Recognize him who has recognized
+you. As soon as she heard her name she recognized him, and said, <b>Rabboni,
+which means Teacher</b>,<b> </b>for this was what she used to call him. We can
+understand from this that the cause of our justification and of our profession
+of faith is to have been called by Christ.
+<p>2515 Next, the Evangelist shows Mary receiving instructions
+from Christ: one of them is negative, the other positive, <b>go to my brethren.</b>
+<p>2516 He does two things about the first: he states the
+prohibition, and then gives the reason for it. Christ warns Mary not to touch
+him, saying, <b>Do not hold me. </b>Even though we do not read here that Mary
+wanted to touch Christ, Gregory says we can see from this that Mary fell at the
+feet of Christ and wanted to grasp the one she had recognized.<a href="#_ftn14"
+name="_ftnref14">[14]</a>
+He adds the reason, <b>for I have not yet ascended to my Father. </b>It seems
+from this that after his resurrection, Christ did not want to be touched before
+he ascended. But the opposite is found in Luke (24:39): "Handle me, and see;
+for a spirit has not flesh and bones." It is no answer to say that Christ wanted
+to be touched by his disciples, but not by the women, for we see in Matthew
+(28:9), that Mary Magdalene and other women came to him and did grasp him by
+his feet. Therefore, we should understand, according to the letter of the text,
+that Mary saw angels at two times: the first time was with the other women,
+when she saw one angel sitting on the stone, as Matthew (28:2) says, and Mark
+(16:5); the second time was when she returned and saw two angels inside the
+tomb, as John (20:12) says. Similarly, she also saw Christ two times: first in
+the garden, when she thought he was the gardener, as we just saw; secondly, she
+saw him when she was running with the other women to tell the disciples what
+they had seen (in order to strengthen them in their faith in the resurrection).
+It was this second time that they approached and held Christ's feet, as Matthew
+(28:9) and Mark (16:9) say.
+<p>2517 There are two mystical reasons why Christ did not want
+to be touched. First, because this particular woman signified the Church of the
+Gentiles, which was not to touch Christ by faith until he had ascended to the
+Father: "A congregation of people will surround you; for their sakes return on
+high" [Ps 7:8]. The other reason is given by Augustine in his work on <i>The
+Trinity.</i><a href="#_ftn15" name="_ftnref15">[15]</a><i>
+</i>It is that touch is the last stage of knowledge: when we see something, we
+know it to a certain extent, but when we touch it our knowledge is complete.
+Now this particular woman had some faith in Christ, which was that he was a
+holy man; and this was why she called him Teacher. But she had not yet reached
+the point of believing that he was equal to the Father and one with God. Thus
+Christ says, <b>Do not hold me</b>,<b> </b>that is, do not allow what you now
+believe of me to be the limit of your faith, <b>for I have not yet ascended to
+my Father</b>,<b> </b>that is, in your heart, because you do not believe that I
+am one with him - yet she did believe this later. In a way Christ did ascend to
+the Father within her when she had advanced in the faith to the point of
+believing that he was equal to the Father.
+<p>2518 Or, we could say, with Chrysostom, that after this
+woman saw that Christ had arisen, she thought he was in the same state as he
+was before, having a life subject to death.<a href="#_ftn16" name="_ftnref16"
+title="">[16]</a>
+She wanted to be with him as she was before his passion, and in her joy thought
+there was nothing extraordinary about him, although Christ's flesh had become
+much better by arising. To correct this impression Christ said, <b>Do not hold
+me. </b>It was like saying: Do not think that I have a mortal life, and can
+associate with you as before: "Even though we once regarded Christ from a human
+point of view, we regard him thus no longer" (2 Cor 5:16). This is what he adds
+when he says, <b>for I have not yet ascended to my Father. </b>Accordingly,
+this statement does not give the reason for his prohibition, but an answer to
+an implicit question. It was like saying: Although you see me remaining here,
+it is not because my flesh is not glorified but because <b>I have not yet
+ascended to my Father. </b>For before he ascended he wanted to strengthen in
+the hearts of the apostles their faith in his resurrection and in his divinity.
+<p>2519 After this he gives his positive directions, <b>go to
+my brethren</b>,<b> </b>that is the apostles, because they are his brethren by
+his having the same nature: "He had to be made like his brethren in every
+respect" (Heb 2:17); and they are his brethren by being adopted through grace,
+because they are the adopted children of his Father, of whom he is the natural
+Son.
+<p>Notice the three privileges given
+to Mary Magdalene. First, she had the privilege of being a prophet because she
+was worthy enough to see the angels, for a prophet is an intermediary between
+angels and the people. Secondly, she had the dignity or rank of an angel
+insofar as she looked upon Christ, on whom the angels desire to look. Thirdly,
+she had the office of an apostle; indeed, she was an apostle to the apostles
+insofar as it was her task to announce our Lord's resurrection to the
+disciples. Thus, just as it was a woman who was the fist to announce the words
+of death, so it was a woman who would be the first to announce the words of
+life.
+<p>2520 <b>And say to them, I am ascending to my Father and
+your Father. </b>"I go to the Father" (14:12); "He who descended is he who also
+ascended far above all the heavens" (Eph 4:10). Arius based his error on these
+words, <b>my Father and your Father. </b>He took it to mean that God is the
+Father of the Son in the same way that he is our Father, and that he is the God
+of the Son in the same way that he is our God. The answer to this is that the meaning
+of these words must be gathered from the circumstances in which they were
+spoken. Christ said before, <b>go to my brethren</b>.<b> </b>But Christ had
+these brethren insofar he had a human nature, and in his human nature he is
+subject to the Father as a creature to the Creator, for the body of Christ is
+something created.
+<p>2521 Or, according to Augustine, Christ is speaking of
+himself and referring to each of his natures.<a href="#_ftn17" name="_ftnref17"
+title="">[17]</a>
+<b>I am ascending to my Father and your Father </b>refers to his divine nature,
+and from this point of view he has as Father God, to whom he is equal and like
+in nature. Thus, the meaning is my Father by nature, and your Father by grace.
+It is saying in effect: the fact that you are adopted children by grace is due
+to me: "God sent forth his Son ... so that we might receive adoption as sons"
+(Gal 4:4); "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&#8209;born among many
+brethren" (Rom 8:29). When he adds, <b>to my God and your God</b>, he is
+referring to his human nature. From this point of view God rules him; thus he
+says, <b>my God</b>, under whom I am a man. <b>And your God</b>, and between
+him and you I am the mediator: for God is our God because through Christ we are
+pleasing to him: "Having then been justified by faith, we have peace with God
+through our Lord Jesus Christ, through whom also we have obtained access by
+faith to this grace in which we stand; and we exult in the hope of the glory of
+the children of God" [Rom 5:1]; "God was in Christ reconciling the world to
+himself" (2 Cor 5:19).
+<p>2522 Mary was quick to obey, as we see from <b>Mary
+Magdalene went and said to the disciples </b>etc. "For I received from the Lord
+what I also delivered to you" (1 Cor 11:23); "What I have heard from the Lord
+of hosts, the God is Israel, I announce to you" (Is 21:10).
+<BR><BR><BR>
+<p align=center><B>LECTURE 4
+<BLOCKQUOTE><p>19 On the evening of that day, the first day of the week,
+the doors being shut where the disciples were [gathered together], for fear of
+the Jews, Jesus came and stood among them and said, to them, "Peace be with
+you." 20 When he had said this, he showed them his hands and his side. Then the
+disciples were glad when they saw the Lord. 21 Jesus said to them again, "Peace
+be with you. As the Father has sent me, even so I send you." 22 And when he had
+said this, he breathed on them, and said to them, "Receive the Holy Spirit. 23
+If you forgive the sins of any, they are forgiven; if you retain the sins of
+any, they are retained."<a href="#_ftn18" name="_ftnref18">[18]</a></B></BLOCKQUOTE>
+<p>2523 Having described how Christ appeared to the holy women,
+the Evangelist now tells of his appearance to the apostles: first, his
+appearance at Jerusalem before all except Thomas; secondly, his appearance when
+Thomas was present (v 26); thirdly, the events near the Sea of Tiberias (ch
+21). Three things are done regarding the first: first, we see our Lord appear;
+secondly, we see a duty imposed on the apostles, <b>I send you</b>; thirdly,
+our Lord gives them a spiritual gift, <b>Receive the Holy Spirit. </b>He does
+three things about the first: he mentions the circumstances of Christ's
+appearance; secondly, the details of the appearance, (v 19); thirdly, the
+result of this, <b>the disciples were glad.</b>
+<p>The Evangelist mentions four
+circumstances in our Lord's appearance to the disciples. First, he mentions the
+time of day, <b>on the evening; </b>secondly, what day it was, <b>of that day</b>,
+thirdly, the condition of the place, <b>the doors being shut</b>;<b> </b>and
+fourthly, the state of the disciples, <b>where the disciples were gathered
+together for fear of the Jews.</b>
+<p>2524 The time of our Lord's appearance was in the evening;
+and there were two literal reasons for this. First, he wanted to appear when
+they were all together; consequently, he waited until evening, so that those
+who had been at various places during the day would be found together in the
+evening, when they gathered together. Secondly, our Lord appeared to strengthen
+and comfort them. And so he chose a time when they would be more afraid and in
+need of comfort and strength; this was in the evening: "God is our refuge and
+strength, a very present help in trouble" (Ps 46:1).
+<p>There is also a mystical reason:
+for at the end of the world our Lord will appear to the faithful in the middle
+of the night when the cry is heard that the bridegroom is coming to reward
+them. "And when evening came, the owner of the vineyard said to the steward,
+'Call the laborers and pay them their wages' (Mt 20:8).
+<p>2525 The day Christ appeared was the very day on which he
+arose, for it was the evening <b>of that day, the first day of the week</b>,
+Sunday. We saw this day mentioned in (20:1).
+<p>From the Gospels we can see that
+our Lord appeared five times on that day: Once to Magdalene alone (which we
+just considered v 14), and again to her when she was returning to the disciples
+with the other women, when they approached and held our Lord's feet [Mt 28:9].
+The third time was to the two disciples on the road to Emmaus (Lk 24:13). The
+fourth time was to Simon Peter; but how, when or where he appeared we do not
+know, but just that he appeared: "The Lord has risen indeed, and has appeared
+to Simon" (Lk 24:34). The fifth time was when he appeared to all the disciples
+together in the evening, as John mentions here (v 19).
+<p>This is the reason why we sing:
+"This is the day which the Lord has made; let us rejoice and be glad in it" (Ps
+118:24). We can also understand from these events that on the day of the
+general resurrection Christ will appear openly to all women, sinners, pilgrims,
+apostles and apostolic men, because "Every eye will see him, every one who
+pierced him" (Rev 1:7).
+<p>2526 The place is described as having <b>the doors shut. </b>The
+literal reason for this being that it was late, during the night, and also <b>for
+fear of the Jews. </b>From Christ's point of view the doors were shut so he
+could show them his power by entering through closed doors.
+<p>2527 Regarding this point, some say that to enter through
+closed doors is a property of the glorified body. They say that due to some
+inherent property in a glorified body, it can be simultaneously present in the
+same place as another body. Thus, this is accomplished without a miracle. But
+this position cannot stand, for the fact that a non&#8209;glorified human body
+cannot be simultaneously in the same place as another body is due to its very
+nature. Consequently, if the glorified body has an inherent ability to be in a
+place occupied at the same time by another body, it must be because it lacks
+the property which now prevents this in the case of a non&#8209;glorified body.
+But this latter property cannot be separated or destroyed from a body, since it
+is not a mathematical bulk, as they say, but the very dimensions of the
+quantified body through which it has a local position. Thus the Philosopher,
+when he argues against those who posit ideas and matter, asserts that even on
+the assumption that the entire region above the earth is a vacuum, no sense&#8209;perceptible
+body could exist there in the same place as another body because of their
+quantitative dimensions.<a href="#_ftn19" name="_ftnref19">[19]</a>
+Now no property of a glorified body can remove the dimensions from a body and
+have it still remain a body. Thus we should say that Christ did this
+miraculously, by the power of his divinity, and that whenever something similar
+happens with the saints, it is miraculous and requires a new miracle. Augustine
+and Gregory teach this explicitly. Augustine says: "Do you want to know how
+Christ could enter through closed doors? If you understood how, it would not be
+a miracle. Where reason falls, faith instructs."<a href="#_ftn20"
+name="_ftnref20">[20]</a>
+And he adds: "He was able to enter with the doors shut, who was born without
+his mother's virginity being taken away." <a
+href="#_ftn21" name="_ftnref21">[21]</a>
+So, just as Christ's leaving the womb of his virgin mother was a miracle of his
+divine power, so was his entering through closed doors.
+<p>2528 In the mystical interpretation we can understand that
+Christ appears to us when our doors, that is, our external senses, are closed
+in prayer: "But when you pray, go into your room and shut the door" (Mt 6:6).
+It is also a reminder that at the end of the world those who are prepared will
+be admitted to the marriage feast, and then the door will be shut (Mt 25:10).
+<p>2529 We should imitate the conduct of the apostles, for they
+are described as <b>gathered together. </b>This too is not without its mystery:
+for Christ came when they were united together, and the Holy Spirit descended
+on them when they were united together, because Christ and the Holy Spirit are
+present only to those who are united in charity: "For where two or three are
+gathered in my name, there am I in the midst of them" (Mt 18:20).
+<p>2530 Now three things are mentioned about the appearance of
+Christ: the way he showed himself; the greeting he gave them; and the way he
+gave them definite evidence of his real presence.
+<p>2531 Christ showed that he was present with them beyond any
+doubt because <b>Jesus came and stood among them. Jesus came, </b>personally,
+as he had promised: "I go away, and I will come to you" (14:28). And he <b>stood
+among them</b>,<b> </b>so that each one could recognize him with certainty.
+Thus the Jews who did not know him are blamed "Among you stands one whom you do
+not know" (1:26). Again, Jesus <b>stood among them</b>,<b> </b>the disciples,
+to show that he was human like them: "with a garland of brethren around him, he
+was like a young cedar on Lebanon" (Sir 50:12). Again, he <b>stood among them</b>,<b>
+</b>lowering himself, for he lived among them as one of them: "If they make you
+master of the feast, do not exalt yourself; be among them as one of them" (Sir
+32:1); "I am among you as one who serves" (Lk 22:27). Also, he wanted to show
+that we ought to stand among the virtues: "This is the way, walk in it; do not
+turn asde to the right or to the left" [Is 30:21]. One who goes beyond the
+middle road of virtue goes to the right; one who falls short of the middle road
+goes to the left.
+<p>2532 He greets them with the words, <b>Peace be with you. </b>It
+was necessary to say this because their peace was disturbed in many ways. Their
+peace with God was troubled; they had sinned against him, some by denying him,
+others by running away: "You will all fall away because of me this night; for
+it is written, 'I will strike the shepherd, and the sheep of the flock will be
+scattered'" (Mt 26:31). To cure this Jesus offers them the peace of
+reconciliation with God: "We were reconciled to God by the death of his Son"
+(Rom 5:10), which he accomplished by his suffering. Their peace with themselves
+was disturbed because they were depressed and hesitant in their faith. And he
+offers his peace to cure this: "Great peace have those who love your law" (Ps
+119:165). Their peace with others was disturbed because they were being
+persecuted by the Jews. And to this he says, <b>Peace be with you</b>,<b> </b>to
+counter the persecution of the Jews: "Peace I leave with you; my peace I give
+to you" (14:27).
+<p>2533 Jesus gives them sure proof that it is really himself
+by showing them his hands and side. <b>When he had said this, he showed them
+his hands and his side, </b>because in them the marks of his passion remained
+in a special way: "See my hands and my feet, that it is I myself" (Lk 24:39).
+And when in glory he will show himself in the same way: "If a man loves me, he
+will keep my word" (14:23), "and I will manifest myself to him" (14:21).
+<p>2534 Now the effect of his appearance is mentioned: this was
+the joy in the hearts of the disciples when they saw the Lord, as he had
+promised: "I will see you again, and your hearts will rejoice" (16:22). This
+joy will be complete for the good in their native land, when they have the
+clear vision of God: "You shall see and your heart shall rejoice; and your
+bones shall flourish like the grass" (Is 66:14).
+<p>2535 Now he charges the apostles with their ministry: first,
+he grants them the bond of peace; secondly, he charges them, <b>as the Father
+has sent me.</b>
+<p>2536 Jesus said to them again, <b>Peace be with you</b>. He
+said this to counter a twofold anxiety. The first time he said, <b>Peace be
+with you</b>,<b> </b>was to combat the anxiety caused by the Jews; but when he
+said the second time, <b>Peace be with you</b>,<b> </b>this was to deal with
+the anxiety to come from the Gentiles: "In me you may have peace ... in the
+world you have tribulation" (16:33). He said this because they were about to be
+sent to the Gentiles.
+<p>2537 Accordingly, Jesus immediately enjoins them, <b>As the
+Father has sent me, even so I send you. </b>This shows that he is the
+intermediary between us and God: "There is one mediator between God and men,
+the man Christ Jesus" (1 Tim 2:5). This was a source of strength for the
+disciples: for they recognized the authority of Christ, and knew that he was
+sending them by divine authority. They were also strengthened because they
+recognized their own dignity, the dignity of being apostles; for an apostle is one
+who is sent. <b>As the Father has sent me, even so I send you</b>:<b> </b>that
+is, as the Father, who loves me, sent me into the world to suffer for the
+salvation of the faithful &#8209; "For God sent the Son into the world, not to
+condemn the world, but that the world might be saved through him" (3:17) &#8209;
+so I, who love you, send you to undergo suffering for my name &#8209; "I send
+you out as sheep in the midst of wolves" (Mt 10:16).
+<p>2538 Jesus makes them adequate for their task by giving them
+the Holy Spirit, "God, who has qualified us to be ministers of a new covenant,
+not in a written code but in the Spirit" (2 Cor 3:6). In this giving of the
+Spirit, he first grants them a sign of this gift, which is, that <b>he breathed
+on them. </b>We see something like this in Genesis (2:7), when God "breathed
+into his nostrils the breath of life," of natural life, which the first man
+corrupted, but Christ repaired this by giving the Holy Spirit. We should not
+suppose that this breath of Christ was the Holy Spirit; it was a sign of the
+Spirit. So Augustine says, in <i>The Trinity</i>: "This bodily breath was not
+the substance of the Holy Spirit, but a fitting sign that the Holy Spirit
+proceeds not just from the Father but also from the Son."<a href="#_ftn22"
+name="_ftnref22">[22]</a>
+<p>2539 Notice that the Holy Spirit was sent over Christ,
+first, in the appearance of a dove, at his baptism (1:32), and then in the
+appearance of a cloud, at his transfiguration (Mt 17:5). The reason for this is
+that the grace of Christ, which is given by the Holy Spirit, was to be
+distributed to us by being proliferated through the sacraments. Consequently,
+at Christ's baptism the Holy Spirit descended in the form of a dove, which is
+an animal known for its proliferation. And since the grace of Christ comes
+through teaching, the Spirit descended in a luminous cloud, and Christ is seen
+to be a Teacher, "Listen to him" (Mt 17:5). The Spirit descended over the
+apostles the first time through a breath to indicate the proliferation of grace
+through the sacraments, whose ministers they were. Thus Christ said, <b>"If you
+forgive the sins of any, they are forgiven</b>:<b> </b>"Go therefore and make
+disciples of all nations, baptizing them in the name of the Father and of the
+Son and of the Holy Spirit" (Mt 28:19). The second time the Spirit descended on
+them in tongues of fire to indicate the proliferation of grace through
+teaching; and so we read in Acts (2:4) that right after they were filled with
+the Holy Spirit they began to speak.
+<p>2540 We see the words used when the Spirit was given, <b>Receive
+the Holy Spirit. </b>But did they receive the Holy Spirit then? It seems not,
+for since Christ had not yet ascended, it was not fitting that he give gifts to
+us. Indeed, according to Chrysostom, there were some who said that Christ did
+not give them the Holy Spirit at that time, but prepared them for the future
+giving of the Spirit at Pentecost.<a href="#_ftn23" name="_ftnref23">[23]</a>
+They were brought to this opinion because Daniel (10:8) could not endure his
+sight of an angel, and so these disciples could not have endured the coming of
+the Holy Spirit unless they had been prepared. But Chrysostom himself says that
+the Holy Spirit was given to the disciples, not for all tasks in general, but
+for a specific task, that is, to forgive sin. Augustine and Gregory say that
+the Holy Spirit has two precepts of love: love of God and of neighbor.<a
+href="#_ftn24" name="_ftnref24">[24]</a>
+Therefore, the Holy Spirit was given the first time on earth to indicate the
+precept of the love of neighbor; and the Spirit was given the second time from
+heaven to indicate the precept of the love of God.
+<p>2541 Thirdly, we see the fruit of the gift, If you forgive
+the sins of any, they are forgiven. This forgiving of sins is a fitting effect
+of the Holy Spirit. This is so because the Holy Spirit is charity, love, and
+through the Holy Spirit love is given to us: "God's love has been poured into
+our hearts through the Holy Spirit which has been given to us" (Rom 5:5). Now
+it is only through love that sins are forgiven, for "Love covers all offenses"
+(Prv 10:12); "Love covers a multitude of sins" (1 Pet 4:8).
+<p>2542 We can ask here why we read, <b>If you forgive the sins
+of any</b>,<b> </b>for only God forgives sins? Some say that only God forgives
+the sin, while the priest absolves only from the debt of punishment, and
+pronounces the person free from the stain of sin. This is not true: for the
+sacrament of Penance, since it is a sacrament of the New Law, gives grace, as
+does Baptism. Now in the sacrament of Baptism, the priest baptizes as an
+instrument, and yet he confers grace. It is similar in the sacrament of
+Penance, the priest absolves from the sin and the punishment as a minister and
+sacramentally, insofar as he administers the sacrament in which sins are
+forgiven. The statement that God alone forgives sins authoritatively is true.
+So also, only God baptizes, but the priest is the minister, as was said.
+<p>2543 Another question arises from the statements, <b>Receive
+the Holy Spirit. If you forgive the sins of any, they are forgiven. </b>It
+seems from this that one who does not have the Holy Spirit cannot forgive sins.
+We should say about this that if the forgiveness of sins was the personal work
+of the priest, that is, that he did this by his own power, he could not
+sanctify anyone unless he himself were holy. But the forgiveness of sins is the
+personal work of God, who forgives sins by his own power and authority. The
+priest is only the instrument. Therefore, just as a master, through his servant
+and minister, whether good or bad, can accomplish what he wills, so our Lord,
+through his ministers, even if they are evil, can confer the sacraments, in
+which grace is given.
+<p>2544 Again, there is a question about, <b>If you forgive the
+sins of any, they are forgiven. </b>We should say, as we already did, that in
+the sacraments the priest acts as a minister: "This is how one should regard
+us, as servants [ministers] of Christ and stewards of the mysteries of God" (1
+Cor 4:1). Thus, in the same way that God forgives and retains sins, so also
+does the priest. Now God forgives sins by giving grace, and he is said to
+retain by not giving grace because of some obstacle in the one who is to
+receive it. So also the minister forgives sins, insofar as he dispenses a
+sacrament of the Church, and he retains insofar as he accounts someone unworthy
+to receive the sacrament.
+<p align=center><B>LECTURE 5
+<BLOCKQUOTE><p>24 Now Thomas, one of the twelve, called the Twin
+[Didymus], was not with them when Jesus came. 25 So the other disciples told
+him, "We have seen the Lord." But he said to them, "Unless I see in his hands
+the print of the nails, and place my finger in the mark of the nails, and place
+my hand in his side, I will not believe."<a href="#_ftn25" name="_ftnref25"
+title=""><b>[25]</b></a></B></BLOCKQUOTE>
+<p>2545 After describing our Savior's appearance, the
+Evangelist now mentions the doubt of one of the disciples. First, we see that
+this disciple was absent; secondly, he is told about our Lord's appearance; and
+thirdly, we see his stubborn doubt.
+<p>2546 The disciple who was absent is first identified by his
+name, <b>Thomas</b>,<b> </b>which means a "twin" or an "abyss." An abyss has
+both depth and darkness. And Thomas was an abyss on account of the darkness of
+his disbelief, of which he was the cause. Again, there is an abyss &#8209; the
+depths of Christ's compassion - which he had for Thomas. We read: "Abyss calls
+to abyss" [Ps 42:7]. That is, the depths of Christ's compassion calls to the
+depths of darkness [of disbelief] in Thomas, and Thomas' abyss of unwillingness
+[to believe] calls out, when he professes the faith, to the depths of Christ.
+<p>Secondly, the dignity of the
+disciple is mentioned, for he was <b>one of the twelve. </b>There were not
+actually twelve at that time, for Judas had died (Mt 25:5), but he was called
+one of the twelve because he had been called to that elevated rank which our
+Lord had set apart as twelve in number: "He called his disciples, and chose
+from them twelve, whom he named apostles" (Lk 6:13). And God wanted this number
+to always remain unchanged.
+<p>Thirdly, he is described by the
+meaning of his name, <b>Thomas, called Didymus. </b>Thomas is a Syrian or a
+Hebrew name and has two meanings: twin and abyss. The English word "twin" is
+"Didymus" in Greek. Because John wrote his Gospel in Greek, he used the word
+Didymus. Perhaps he was called the Twin because he was from the tribe of
+Benjamin, in which some or all were twins. Or, this name could be taken from
+his doubting, for one who is certain holds firmly to one side, but one who
+doubts accepts one opinion but fears another might be true.
+<p>2547 <b>Thomas ... was not with them</b>,<b> </b>the
+disciples, <b>when Jesus came</b>, for he returned later than the others who
+had scattered during the day, and so he had missed the comfort of seeing the
+Lord, the conferring of peace and the breath giving the Holy Spirit. This
+teaches us not to become separated from one's companions, "not neglecting to
+meet together, as is the habit of some" (Heb 10:25). As Gregory says, it was
+not by accident that this chosen disciple was missing, but by God's will.<a
+href="#_ftn26" name="_ftnref26">[26]</a>
+It was in the plans of the divine pity that by feeling the wounds in the flesh
+of his Teacher, the doubting disciple should heal in us the wounds of
+disbelief.
+<p>Here we have the strongest signs of
+God's profound pity. First, in this: that he loves the human race so much that
+he sometimes allows tribulations to afflict his elect, so that from these some
+good can accrue to the human race. This was the reason he allowed the apostles,
+the prophets and the holy martyrs to be afflicted: "Therefore I have hewn them
+by the prophets, I have slain them by the words of my mouth" (Hos 6:5); "If we
+are afflicted, it is for your comfort and salvation; and if we are comforted it
+is for your comfort which you experience when you patiently endure the same
+sufferings that we suffer" (2 Cor 1:6). Even more remarkable is that God allows
+some saint to fall into sin in order to teach us. Why did God allow some saints
+and holy men to sin gravely (as David did by adultery and murder) if not to
+teach us to be more careful and humble? It is so that one who thinks he is
+standing firm will take care not to fall, and so that one who has fallen will
+make the effort to rise. Thus, Ambrose said to the Emperor Theodosius: "The one
+you followed by sinning, try now to follow by repenting."<a href="#_ftn27"
+name="_ftnref27">[27]</a>
+And Gregory says that the disbelief of Thomas was of more benefit to our faith
+than the faith of the disciples who did believe.<a href="#_ftn28"
+name="_ftnref28">[28]</a>
+<p>2548 Thomas is told about our Lord's appearance. Because he
+had not been with the others, <b>the other disciples told him, We have seen the
+Lord. </b>This was by the divine plan, which is that what one receives from God
+should be shared with others: "As each has received a gift, employ it for one
+another" (1 Pet 4:10); "I have seen the Lord, and I have been saved" [Gen
+32:30].
+<p>2549 When Thomas said, <b>Unless I see the print of the
+nails.... </b>we see how stubborn he was in doubting. It would have been
+justifiable if he had not immediately believed, for we read, "One who trusts
+others too quickly is light&#8209;minded" (Sir 19:4). But to overdo one's
+search, especially about the secrets of God, shows a coarseness of mind: "As it
+is not good to eat much honey, so one who searches into the majesty [of God] is
+overwhelmed by its glory" [Prv 25:27]; "Seek not what is too difficult for you,
+nor investigate what is beyond your power. Reflect upon what has been assigned
+to you, for you do not need what is hidden" (Sir 3:22).
+<p>2550 Thomas was difficult to convince and unreasonable in
+his demands. He was difficult because he refused to believe without some
+sensible facts, not just from one sense but from two, sight<b> &#8209; unless I
+see in his hands the print of the nails </b>&#8209; and touch &#8209; <b>and
+place my hand in his side. </b>He was unreasonable because he insisted on
+seeing the wounds before believing, although he would be seeing something
+greater, that is, the entire person risen and restored. And although Thomas
+said these things because of his own doubts, this was arranged by God for our
+benefit and progress. It is certain that Christ, who arose as a complete
+person, could have healed the marks of his wounds; but he kept them for our
+benefit.
+<BR><BR><BR>
+<p align=center><B>LECTURE 6
+<BLOCKQUOTE><p>26 Eight days later, his disciples were again in the
+house, and Thomas was with them. The doors were shut, but Jesus came and stood
+among them, and said, "Peace be with you." 27 Then he said to Thomas, "Put your
+finger here, and see my hands; and put out your hand, and place it in my side;
+do not be faithless, but believing." 28 Thomas answered him, "My Lord and my
+God!" 29 Jesus said to him, "Have you believed because you have seen me?
+[Because you have seen me, Thomas, you have believed.] Blessed are those who
+have not seen and yet believe [have believed]." 30 Now Jesus did many other
+signs in the presence of the disciples, which are not written in this book; 31
+but these are written that you may believe that Jesus is the Christ, the Son of
+God, and that believing you may have life in his name.<a href="#_ftn29"
+name="_ftnref29">[29]</a></B></BLOCKQUOTE>
+<p>2551 Now the Evangelist presents our Lord's second
+appearance. It was to all the disciples, including Thomas. First, he mentions
+Christ appearing; secondly, we see that Thomas is now convinced; thirdly, the
+Evangelist comments on what he has included in his gospel (30). He does three
+things about the first: the time of Christ's appearance is mentioned; then to
+whom he appeared; and thirdly, the way he came (v 26).
+<p>2552 The time was <b>eight days later</b>,<b> </b>that is,
+from the day of our Lord's resurrection, on the evening of which he first
+appeared. One literal reason for mentioning the time was so that the Evangelist
+could show that although Christ had appeared frequently to the disciples, he
+did not remain with them continually, since he had not arisen to the same kind
+of life, just as we will not rise to the same kind of life: "All the days of my
+service I would wait, till my release should come" [Job 14:14]. A reason for
+the delay was so that Thomas, hearing about our Lord's first appearance from
+the disciples, would develop a stronger desire and become more disposed to
+believe. A mystical reason for our Lord's appearance after eight days is that
+this indicates how he will appear to us in glory [as immortal, etc.]: "When he
+appears we shall be like him, for we shall see him as he is" (1 Jn 3:2). He
+will appear to us in the eighth age, which is the age of those who have risen
+from the dead.
+<p>2553 The Evangelist shows to whom he appeared when he says, <b>his
+disciples were again in the house, and Thomas was with them. </b>We should note
+that Thomas was the only one who needed this appearance of Christ, but even so
+our Lord did not appear to him alone, but to the group. This shows that it is
+not very pleasing to God to exist in isolation, but it is to live in a unity of
+charity with others: "For where two or three are gathered in my name, there am
+I in the midst of them" (Mt 18:20). Those to whom Christ appears [in this life]
+are not all gathered into one group, and this present assembly of the disciples
+did not include every such one. But in the future all will be gathered
+together, and no one absent: "Wherever the body is, there the eagles will be
+gathered together" (Mt 24:28); "He will send out his angels with a loud trumpet
+call, and they will gather his elect from the four winds, from one end of
+heaven to the other" (Mt 24:31).
+<p>2554 He shows the way Christ appeared by saying, <b>The
+doors were shut, but Jesus came and stood among them, and said, Peace be with
+you. </b>This was explained before. The Evangelist notes three things here.
+First, how Christ came, <b>the doors were shut. </b>As Augustine says, this was
+done miraculously, by the same power which enabled him to walk on the water.<a
+href="#_ftn30" name="_ftnref30">[30]</a>
+Secondly, where he stood, <b>among them</b>,<b> </b>so he could be seen by all,
+as was fitting. Thirdly, we see what he said, <b>Peace be with you</b>,<b> </b>that
+is, the peace coming from reconciliation, reconciliation with God, which Jesus
+said had now been accomplished: "We were reconciled to God by the death of his
+Son" (Rom 5:10); "making peace by the blood of his cross" (Col 1:20). Jesus
+also announced to them the future peace of eternity and immortality, which he
+had promised them: "He makes peace in your borders" (Ps 147:14); and also the
+peace of charity and unity, which he commanded them to maintain: "Be at peace
+with one another" (Mk 9:49).
+<p>2555 Now the Evangelist shows how the doubting disciple was
+rescued and persuaded. Here we see a second sign of God's pity, which is that
+he quickly comes to help his elect even though they fall. Indeed, the elect
+fall at times, just like the reprobate. But there is a difference: the
+reprobate are crushed, but the Lord quickly puts his hand under the elect so
+they can rise up: "When a just person falls he will not be crushed, for the
+Lord will put his hand under him" [Ps 37:27]; "When I thought, 'My foot slips,'
+your steadfast love, O Lord, held me up" (Ps 94:18). And so our Lord quickly
+puts his hand under the fallen Thomas so that when Thomas said, <b>Unless I see
+... I will not believe</b>,<b> </b>our Lord rescues him, saying, <b>Put your
+finger here</b>. Three things are mentioned here: first, our Lord shows his
+wounds; secondly, we see Thomas' profession; and thirdly, his slowness to
+believe is reproved.
+<p>2556 Regarding the first, note that Thomas laid down his own
+conditions for believing, which were that he see and feel Christ's wounds, as
+was said. If these conditions were met, he promised to believe. So our Lord,
+helping him by the presence of his divinity, rescued him by meeting these
+conditions. First, we see the conditions being met; secondly Thomas is asked to
+keep his promise (v 27).
+<p>2557 One condition was that he feel the wounds, so Christ
+said, <b>Put your finger here. </b>A problem arises here because there can be
+no defects in a glorified body, and wounds are defects. How then can there be
+wounds in the body of Christ? Augustine answers this in this book, <i>On the
+Creed</i>, when he says: "Christ could have removed all traces of his wounds from
+his risen and glorified body, but he had reasons for retaining them. First, to
+show them to Thomas, who would not believe unless he touched and saw. Again, he
+will use them to rebuke unbelievers and sinners at the judgment. He will not
+say to them, as he did to Thomas, 'Because you have seen me, you have
+believed,' but rather, to convict them, 'Behold the man you have crucified, the
+wounds you have inflicted. Look at the side you have pierced. It was opened for
+your sake, and you refused to enter.'"<a href="#_ftn31" name="_ftnref31"
+title="">[31]</a>
+<p>2558 Another question on this point is whether or not the
+traces of the martyrs' wounds will remain on their bodies. Augustine, in his <i>The
+City of God </i>(22), answers this in a similar manner, saying they will
+remain, not as a disfigurement but like a great ornamental beauty. He says
+"These wounds in their body will not be a deformity, but a dignity. And
+although on their bodies, they will radiate not a bodily but a spiritual
+beauty. Of course, the martyrs who suffered amputation or decapitation will not
+appear in the resurrection without their hands and members &#8209; for they too
+have been told that not a hair of their head would perish. Indeed, even though
+their members were mutilated or cut off, they will be restored, yet the traces
+of their wounds will remain."<a href="#_ftn32" name="_ftnref32">[32]</a>
+<p>2559 Gregory asks how the Lord could offer his body to be
+touched because it was incorruptible, for what is incorruptible cannot be
+touched.<a href="#_ftn33" name="_ftnref33">[33]</a>
+"Christ being raised from the dead will never die again" (Rom 6:9). The
+heretic, Eutyches, was influenced by this to say that the body of Christ and
+the bodies of all those who rise will not be touchable, but fine and spiritual,
+like the wind or a breath. But since this is contrary to what our Lord said -
+"Handle me, and see; for a spirit has not flesh and bones as you see that I
+have" (Lk 24:39) &#8209; our Lord showed that he was incorruptible and
+touchable to demonstrate that his body after his resurrection was of the same
+nature as before, and what had been corruptible had now put on incorruption (1
+Cor 15:53). It was the same in nature, but with a different glory: for what had
+been heavy and lowly arose in glory and subtlety, as the effect of spiritual
+power.
+<p>2560 Our Lord continued, saying, <b>see my hands</b>, which
+hung on the cross, <b>and put out your hand, and place it in my side</b>,<b> </b>which
+was pierced by the spear, and realize that I am the same person who had hung
+upon the cross. As for the mystical interpretation, a finger signifies
+knowledge, and a hand signifies our works. Thus when Thomas is told to put his
+finger and hand into the wounds of Christ, we are being told to use our
+knowledge and works for the service of Christ: "But far be it from me to glory
+except in the cross of our Lord Jesus Christ" (Gal 6:14).
+<p>2561 Our Lord holds Thomas to his promise saying, <b>do not
+be faithless, but believing</b>:<b> </b>"Be faithful unto death" (Rev 2:10).
+<p>2562 The Evangelist now mentions Thomas' profession. It
+seems that Thomas quickly became a good theologian by professing a true faith.
+He professed the humanity of Christ when he said, <b>My Lord</b>, for he had
+called Christ this before the passion: "You call me Teacher and Lord" (Jn
+13:13). And he professed the divinity of Christ when he said, <b>and my God</b>.
+Before this, the only one who had called Christ God was Peter: "You are the
+Christ, the Son of the living God" (Mt 16:16); "This is the true God and
+eternal life" (1 Jn 5:20).
+<p>2563 Our Lord reproaches Thomas for being slow to believe, <b>because
+you have seen me, Thomas, you have believed</b>;<b> </b>and then he praises the
+others for being quick to believe.
+<p>2564 <b>Because you have seen me, Thomas, you have believed</b>.
+There is a problem here: for since faith is the substance of the things we hope
+for, the conviction about things that are not seen (Heb 11:1), why does our
+Lord say, <b>because you have seen me you have believed</b>? We should say in
+answer that Thomas saw one thing and believed another. He saw the man and the
+wounds, and from these he believed in the divinity of the one who had arisen.
+<p>2565 There is a second question. Because Thomas said that he
+would not believe unless he saw and touched, and our Lord was willing for him
+to see and touch, it seems our Lord should have replied, "because you have seen
+and touched me you have believed." One can say, with Augustine, that we use the
+sense of sight for any of the senses.<a href="#_ftn34" name="_ftnref34">[34]</a>
+We say, "See how warm it is"; "See how it sounds"; "See how it tastes and
+smells." So our Lord said, <b>Put your finger here, and see</b>, not because
+the finger can see, but as meaning, "Touch and perceive." So Christ says here,<b>
+because you have seen me</b>, that is, because you have perceived through
+touch. Or, one could say that Thomas became flustered when he saw Christ's
+wounds and scars, and before he touched Christ with his finger he believed and
+said, <b>My Lord and my God. </b>For Gregory, Thomas did touch Christ, but did
+not profess his faith until he saw [the wounds].<a href="#_ftn35"
+name="_ftnref35">[35]</a>
+<p>2566 When Christ said, <b>Blessed are those who have not
+seen and yet have believed</b>,<b> </b>he was praising the readiness of others
+to believe; and this applies especially to us. He says, "have believed" rather
+than "shall believe" because of the certitude [of his knowledge].
+<p>Luke seems to say the contrary:
+"Blessed are the eyes which see what you see" (Lk 10:23). Thus, those who have
+seen are more blessed that those who have not seen. I answer that blessedness
+is of two kinds. One is the actual state of blessedness, which consists in
+God's reward, where the better one sees the happier, the more blessed, he is.
+In this respect, the eyes that see are blessed, because this is the reward of
+grace. The other blessedness is the hoped&#8209;for blessedness, which is based
+on one's merits. And in this case the more one can merit the more blessed he
+is. And, the one who believes and does not see, merits more than one who
+believes when he sees.
+<p>2567 Now the Evangelist gives his epilogue: first he
+mentions the incompleteness of his gospel; secondly, the benefits it will give
+(v 31). Its incompleteness is clear, for <b>Jesus did many other signs in the
+presence of the disciples</b>, "Lo, these are but the outskirts of his ways;
+and how small a whisper do we hear of him! But the thunder of his power who can
+understand?" (Job 26:14); "Many things greater than these lie hidden, for we
+have seen but few of his works" (Si 43:32). According to Chrysostom, John said
+this because he mentioned fewer miracles than the other evangelists and he did
+not want it to be thought that he was denying these other miracles, and so he
+especially added, <b>which are not written in this book.</b><a href="#_ftn36"
+name="_ftnref36">[36]</a><b>
+</b>Or, John could be referring to the passion and resurrection of Christ,
+meaning that after his resurrection Christ gave many indications of his
+resurrection "in the presence of the disciples" that were not shown to others:
+"God ... made him manifest; not to all the people but to us who were chosen by
+God as witnesses," (Acts 10:40).
+<p>2568 Now he mentions the benefits given by this gospel. It
+is useful for producing faith: <b>these are written that you may believe that
+Jesus is the Christ, the Son of God</b>. Indeed, all Scripture, both the Old
+and New Testaments, are for this purpose: "The beginning of the book writes
+about me" [Ps 40:7]; "Search the scriptures ... it is they that bear witness to
+me" (5:39). Another benefit of his gospel is that it also produces the fruit of
+life, <b>and that believing you may have life</b>: the life of righteousness,
+which is given by faith &#8209; "The righteous shall live by his faith" (Hab
+2:4) &#8209; and in the future, the life of vision, which is given by glory.
+This life is in his name, the name of Christ: "There is no other name under
+heaven given among men by which we must be saved" (Acts 4:12).
+</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 20:1 in the <i>Summa
+Theologiae</i>: III, q. 51, a. 4, ad 2; q. 53, a. 2, obj. 3; q. 83, a. 2, ad 4.
+</div>
+<div id=ftn2>
+<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>De consensus evangelistarum</i>, 3, ch. 24; PL 34; cf. <i>Catena Aurea</i>, 20:1-9.
+</div>
+<div id=ftn3>
+<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>In Ioannem hom</i>., 85, ch.
+5; PG 59, col 466; cf. <i>Catena Aurea</i>, 20:1-9.
+</div>
+<div id=ftn4>
+<p><a href="#_ftnref4" name="_ftn4">[4]</a> <i>Tract.
+in Io</i>., 120, ch. 9, col. 1955; cf. <i>Catena
+Aurea</i>,<i> </i>20:1-9.
+</div>
+<div id=ftn5>
+<p><a href="#_ftnref5" name="_ftn5">[5]</a>  <i>In Ioannem hom</i>., 85, ch. 5; PG 59, col 466.
+</div>
+<div id=ftn6>
+<p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Tract.
+in Io</i>., 121, ch. 1, col. 1956; cf. <i>Catena
+Aurea</i>,<i> </i>20:10-18.
+</div>
+<div id=ftn7>
+<p><a href="#_ftnref7" name="_ftn7">[7]</a> <i>XL
+homiliae in Evangelista</i>, fin; PL 76; cf. <i>Catena
+Aurea,</i> 20:10-18.
+</div>
+<div id=ftn8>
+<p><a href="#_ftnref8" name="_ftn8">[8]</a>
+Augustine, <i>Confessions</i>.
+</div>
+<div id=ftn9>
+<p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>In Ioannem hom</i>., 86, ch. 1; PG 59, col. 467; cf. <i>Catena Aurea</i>,
+20:10-18.
+</div>
+<div id=ftn10>
+<p><a href="#_ftnref10" name="_ftn10">[10]</a>
+St. Thomas refers to Jn 20:17 in the <i>Summa
+Theologiae</i>: III, q. 20, a. 2, s. c. 3; q. 23, a. 2, obj, 2; q. 23, a. 2, ad
+2; q. 55, a. 6, obj. 3; q. 57, a. 1, obj. 4, and s. c.; q. 80, a. 4, ad 1.
+</div>
+<div id=ftn11>
+<p><a href="#_ftnref11" name="_ftn11">[11]</a>  <i>In Ioannem hom</i>., 86, ch. 1; PG 59, col. 468; cf. <i>Catena Aurea</i>, 20:10-18.
+</div>
+<div id=ftn12>
+<p><a href="#_ftnref12" name="_ftn12">[12]</a>
+<i>XL homiliae in Evangelista</i>, 25; PL 76; cf. <i>Catena Aurea,</i> 20:10-18.
+</div>
+<div id=ftn13>
+<p><a href="#_ftnref13" name="_ftn13">[13]</a>
+<i>Tract. in Io</i>.,
+121, ch. 2, col. 1956-7; cf. <i>Catena Aurea</i>,<i>
+</i>20:10-18.
+</div>
+<div id=ftn14>
+<p><a href="#_ftnref14" name="_ftn14">[14]</a>  <i>XL
+homiliae in Evangelista</i>, 25; PL 76; cf. <i>Catena
+Aurea,</i> 20:10-18.
+</div>
+<div id=ftn15>
+<p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>De Trin</i>., 1, 3; cf. <i>Catena Aurea</i>, 20:10-18.
+</div>
+<div id=ftn16>
+<p><a href="#_ftnref16" name="_ftn16">[16]</a> <i>In Ioannem hom</i>., 186, ch. 2; PG 59; cf. <i>Catena
+Aurea</i>, 20:10-18.
+</div>
+<div id=ftn17>
+<p><a href="#_ftnref17" name="_ftn17">[17]</a><i>Tract.
+in Io</i>., 121, ch. 3, col. 1957-8; cf. <i>Catena Aurea</i>,<i> </i>20:10-18.
+</div>
+<div id=ftn18>
+<p><a href="#_ftnref18" name="_ftn18">[18]</a>
+St. Thomas refers to Jn 20:19 in the <i>Summa
+Theologiae</i>: III, q. 54, a. 1, obj. 1; q, 55, a. 3, s. c.; Jn 20:20: <i>ST </i>III,
+q. 55, a. 3, obj. 1; Jn 20:22: <i>ST</i> I, q. 91, a. 4, ad 3; III, q. 3, a. 8,
+obj. 3; Jn 20:23: <i>ST </i>III, q. 3, a. 8, obj. 3; q. 84, a. 3, ad 3.
+</div>
+<div id=ftn19>
+<p><a href="#_ftnref19" name="_ftn19">[19]</a>
+Aristotle.
+</div>
+<div id=ftn20>
+<p><a href="#_ftnref20" name="_ftn20">[20]</a>
+<i>Serm. Pasch.,</i>110;
+cf. <i>Catena Aurea</i>,<i> </i>20:19-25.
+</div>
+<div id=ftn21>
+<p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>Tract.
+in Io</i>., 121, ch. 4, col. 1958; cf. <i>Catena
+Aurea</i>,<i> </i>20:19-25.
+</div>
+<div id=ftn22>
+<p><a href="#_ftnref22" name="_ftn22">[22]</a> <i>De Trin</i>., 4, ch. 20; cf. <i>Catena
+Aurea</i>,<i> </i>20:19-25.
+</div>
+<div id=ftn23>
+<p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>In Ioannem hom</i>., 86; PG 59;
+cf. <i>Catena Aurea</i>, 20:19-25.
+</div>
+<div id=ftn24>
+<p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>XL
+homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
+Aurea,</i> 20:19-25.
+</div>
+<div id=ftn25>
+<p><a href="#_ftnref25" name="_ftn25">[25]</a>
+St. Thomas refers to Jn 20:25-28 in the <i>Summa
+Theologiae</i>: III, q. 14, a. 4, s. c.
+</div>
+<div id=ftn26>
+<p><a href="#_ftnref26" name="_ftn26">[26]</a>
+<i>XL homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
+Aurea,</i> 20:26-31.
+</div>
+<div id=ftn27>
+<p><a href="#_ftnref27" name="_ftn27">[27]</a>
+Ambrose.
+</div>
+<div id=ftn28>
+<p><a href="#_ftnref28" name="_ftn28">[28]</a>
+<i>XL homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
+Aurea,</i> 20:26-31.
+</div>
+<div id=ftn29>
+<p><a href="#_ftnref29" name="_ftn29">[29]</a>
+St. Thomas refers to Jn 20:26 in the <i>Summa
+Theologiae: </i> III, q. 55, a. 3, s. c.; Jn 20:27: <i>ST</i> III, q. 54, a. 4,
+s. c.; Jn 20:26: <i>ST</i> III, q. 55, a. 3, obj. 4 and s. c.;  Jn 20:29: <i>ST</i>
+II-II, q. 1, a. 4, obj. 1; III, q. 41, a. 2, ad 1; q. 55, a. 5, obj. 3; Jn 20:
+31: <i>ST</i> I, q. 1. a. 8, obj. 1; I-II, q. 106, a. 1, obj. 1.
+</div>
+<div id=ftn30>
+<p><a href="#_ftnref30" name="_ftn30">[30]</a> <i>Serm.
+Tap. ad Cat</i>., 2, 8;  cf. <i>Catena Aurea,</i>
+20:26-31.
+</div>
+<div id=ftn31>
+<p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>De
+Symbolo</i>, 2, 8;  cf. <i>Catena Aurea,</i>
+20:26-31.
+</div>
+<div id=ftn32>
+<p><a href="#_ftnref32" name="_ftn32">[32]</a> <i>De
+Civitate Dei</i>, 22, 19; cf. <i>Catena Aurea,</i>
+20:26-31.
+</div>
+<div id=ftn33>
+<p><a href="#_ftnref33" name="_ftn33">[33]</a> <i>XL
+homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
+Aurea,</i> 20:26-31.
+</div>
+<div id=ftn34>
+<p><a href="#_ftnref34" name="_ftn34">[34]</a> <i>Tract.
+in Io</i>., 121, ch. 5, col. 1958; cf. <i>Catena
+Aurea</i>,<i> </i>20:26-31.
+</div>
+<div id=ftn35>
+<p><a href="#_ftnref35" name="_ftn35">[35]</a> <i>XL
+homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
+Aurea,</i> 20:26-31.
+</div>
+<div id=ftn36>
+<p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>In Ioannem hom</i>., 87; PG 59; cf. <i>Catena Aurea</i>, 20:26-31.
+</body></html>

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