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-<body style=text-align:justify><blockquote>
-<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].
-
+<body style="text-align:justify">
+<blockquote>
+<p style="text-align: center"><span style=
+"font-size: 60pt">11</span></p>
+<p align="center"><b>LECTURE I</b></p>
+<blockquote>
+<p><b>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"
+id="_ftnref1">[1]</a></b></p>
+</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>
+<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>
+<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>
+<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>
+<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&hellip;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" id="_ftnref2">[2]</a> So, as
+Chrysostom says, she was not the prostitute mentioned in
+Luke.<a href="#_ftn3" name="_ftnref3" id="_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>
+<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" id="_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="" id=
+"_ftnref5">11.0pt;font-family:"Times New Roman"'&gt;[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" id="_ftnref6">[6]</a></p>
+<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>
+<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>
+<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>
 <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).
-
+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="" id=
+"_ftnref7">[7]</a></p>
+<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>
+<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>
+<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" id="_ftnref8">[8]</a></p>
+<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>
+<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>
 <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>
-
+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" id=
+"_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>
+<p align="center"><b>LECTURE 2</b></p>
+<blockquote>
+<p><b>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."</b></p>
+</blockquote>
 <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.
-
+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>
+<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>
 <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).
-
+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>
 <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).
-
+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" id="_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>
+<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>
 <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>
-
+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>
+<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"
+id="_ftnref11">[11]</a></p>
 <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>.
-
+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>
+<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>
+<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>
 <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."
-
+way.<a href="#_ftn12" name="_ftnref12" id="_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>
 <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>
-
+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" id=
+"_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>
+<p align="center"><b>LECTURE 3</b></p>
+<blockquote>
+<p><b>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."</b></p>
+</blockquote>
 <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>
-
+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>
+<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" id=
+"_ftnref14">[14]</a></p>
 <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).
-
+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>
+<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" id="_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>
+<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>
+<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>
+<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>
 <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.
-
+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>
 <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>
-
+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&hellip;and understand a proverb and a
+figure, the words of the wise and their riddles" (Prv 1:5-6)</p>
+<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>
+<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>
+<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>
+<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>
+<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>
+<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>
+<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>
+<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" id=
+"_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>
+<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" id=
+"_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>
+<p align="center"><b>LECTURE 4</b></p>
+<blockquote>
+<p><b>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."</b></p>
+</blockquote>
 <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.
-
+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>
+<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>
 <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.
-
+deaths.<a href="#_ftn18" name="_ftnref18" id="_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>
+<p>Thus the second day indicates the transgression of the law of
+nature: "They have transgressed the laws&hellip;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>
+<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>
+<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>
 <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.
-
+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>
+<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&hellip;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>
+<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>
+<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>
 <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.
-
+<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 (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" id=
+"_ftnref19">[19]</a></p>
+<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" id="_ftnref20">[20]</a></p>
+<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>
+<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>
+<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>
 <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.
-
+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>
+<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>
 <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>
-
+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>
+<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>
 <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).
-
+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>
+<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>
+<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>
+<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>
+<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>
+<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>
+<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>
 <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>
-
+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>
+<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>
+<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" id=
+"_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" id="_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>
+<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>
+<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>
+<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>
+<p align="center"><b>LECTURE 5</b></p>
+<blockquote>
+<p><b>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."</b></p>
+</blockquote>
 <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).
-
+Mary. First, he mentions how she was called; secondly, her meeting
+with Christ; and thirdly, the devotion she showed him (v 32).</p>
 <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.
-
+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&hellip;"
+(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>
+<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" id="_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>
+<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>
+<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>
+<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>
+<p>1527 Those who followed Mary are described when the Evangelist
+says, <b>the Jews who were with her in the house&hellip;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" id="_ftnref24">[24]</a></p>
+<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>
 <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>.
-
+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>
+<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>
+<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" id="_ftnref25">[25]</a></p>
+<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>
+<p>1532 With regard to the first, he says, <b>When Jesus saw her
+weeping</b>&hellip;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>
 <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.
-
+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>
+<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>
+<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>
+<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&hellip;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>
+<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>
+<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" id=
+"_ftnref26">[26]</a></p>
+<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>
+<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>
+<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>
+<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>
+<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>
+<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>
+<p align="center"><b>LECTURE 6</b></p>
+<blockquote>
+<p><b>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" id=
+"_ftnref27">[27]</a></b></p>
+</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>
+<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="" id=
+"_ftnref28">[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>
+<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>
+<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>
+<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>
 <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).
-
+<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>
+<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>
 <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).
-
+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" id="_ftnref29">[29]</a></p>
+<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" id="_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>
+<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>
 <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.
-
+said; secondly, the words of Christ's answer.</p>
+<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>
+<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>
+<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>
+<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&hellip;." (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>
+<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>
+<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" id="_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>
+<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>
 <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).
-
+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>
+<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>
+<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>
 <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.
-
+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" id=
+"_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>
+<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>
+<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>
+<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>
 <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.
-
+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>
+<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>
+<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" id="_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>
+<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>
+<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>
 <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>
-
+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>
+<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" id="_ftnref34"><b>[34]</b></a></b></p>
+<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>
+<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" id=
+"_ftnref35">[35]</a></p>
 <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).
-
+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>
+<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>
+<p align="center"><b>LECTURE 7</b></p>
+<blockquote>
+<p><b>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" id=
+"_ftnref36">[36]</a></b></p>
+</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>
 <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).
-
+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>
+<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&hellip;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&hellip;For they loved the praise of men more
+than the praise of God" (12:37, 43).</p>
 <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).
-
+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>
+<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>
+<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>
+<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>
+<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>
+<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>
+<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&hellip;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>
 <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>.
-
+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" id=
+"_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" id="_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>
+<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>
+<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>
+<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>
+<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>
 <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).
-
+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>
+<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&hellip;and if he says, 'Let us go
+after other gods,'&hellip;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>
 <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).
-
+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>
 <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).
-
+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>
+<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>
+<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>
+<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>
+<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" id="_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>
+<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&hellip;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>
+<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>
+<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" id="_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&hellip;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>
+<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>
+<p align="center"><b>LECTURE 8</b></p>
+<blockquote>
+<p><b>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.</b></p>
+</blockquote>
+<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>
 <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.
-
+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>
+<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>
+<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="" id="_ftnref41">[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>
+<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>
 <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.
-
+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>
+<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>
 <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).
-
+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>
 <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.
-
+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" id=
+"_ftnref42">[42]</a></p>
+<div><br clear="all" />
+<hr align="left" size="1" width="33%" />
+<div id="ftn1">
+<p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas
+refers to Jn 11:3 in the <i>Summa Theologiae</i>: II-II, q. 83, a.
+17.</p>
 </div>
-
-<div id=ftn2>
-
-<p><a href="#_ftnref2" name="_ftn2">[2]</a> cf.
-Jerome,<i> Evang. Ioan.</i>; PL 29, col. 670; Origen.
-
+<div id="ftn2">
+<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> cf. Jerome,
+<i>Evang. Ioan.</i>; PL 29, col. 670; Origen.</p>
 </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 id="ftn3">
+<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>In
+Ioannem hom</i>., 62, ch. 1; PG 59, col. 342; cf. <i>Catena
+Aurea</i>, 11:1-5.</p>
 </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 id="ftn4">
+<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> Augustine,
+<i>De consensus evangelistarum</i>, 2, ch. 79; PL 34; cf. <i>Catena
+Aurea</i>, 11:1-5.</p>
+<p>Gregory, <i>Epistola V ad Theoctistam</i>; PL 77; col. 449C.</p>
 </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 id="ftn5">
+<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Ambrose,
+<i>Expos. sec. Lucam</i>, I, ch. 8; PL 15, col. 1537B.</p>
+</div>
+<div id="ftn6">
+<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Sermones
+de Verbis Domini</i> 52; PL 38; cf. <i>Catena Aurea,</i>
+11:1-5.</p>
 </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 id="ftn7">
+<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a><i>Tract. in
+Io</i>., 49, ch. 5, col. 1749; cf. <i>Catena Aurea,</i> 11:1-5.</p>
 </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 id="ftn8">
+<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> <i>In
+Ioannem hom</i>., 62, ch. 1; PG 59, col. 343; cf. <i>Catena
+Aurea</i>, 11:1-5.</p>
+</div>
+<div id="ftn9">
+<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>Tract. in
+Io</i>., 49, ch. 7, col. 1749; cf. <i>Catena Aurea,</i> 11:1-5.</p>
 </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 id="ftn10">
+<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> See
+<i>Moralia</i>, Lib. 7, ch. 28, no. 34; PL 75, col. 784C</p>
 </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 id="ftn11">
+<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a>
+Chrysostom-did not seem to be in In Ioannem.</p>
 </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 id="ftn12">
+<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a>
+Theolphylactus; probably (<i>Enarratio in Evangelium S.
+Ioannis</i>; PG 124;) cf. <i>Catena Aurea,</i> 11:6-10.</p>
 </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 id="ftn13">
+<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a>
+<i>Tract. in Io</i>., 49, ch. 8, col. 1750; cf. <i>Catena
+Aurea,</i> 11:6-10.</p>
 </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 id="ftn14">
+<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> <i>In
+Ioannem hom</i>., 62, ch. 1; PG 59, col. 343; cf. <i>Catena
+Aurea</i>, 11:11-16.</p>
 </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 id="ftn15">
+<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a>
+<i>Tract. in Io</i>., 49, ch. 9, col. 1751; cf. <i>Catena
+Aurea,</i> 11:11-16.</p>
 </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 id="ftn16">
+<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> <i>In
+Ioannem hom</i>., 62, ch. 2; PG 59, col. 344; cf. <i>Catena
+Aurea</i>, 11:11-16.</p>
 </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 id="ftn17">
+<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> See
+T<i>ract. in Io</i>., 49, ch. 12; PL 35, col. 1752.</p>
 </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 id="ftn18">
+<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a><i>Tract.
+in Io</i>., 49, ch. 12, col. 1752-3; cf. <i>Catena Aurea,</i>
+11:17-27.</p>
 </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 id="ftn19">
+<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> <i>In
+Ioannem hom</i>., 62, ch. 2; PG 59, col. 345.</p>
 </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 id="ftn20">
+<p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> <i>In
+Ioannem hom</i>., 62, ch. 2; PG 59, col. 345; cf. <i>Catena
+Aurea</i>, 11:17-27.</p>
 </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 id="ftn21">
+<p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> <i>In
+Ioannem hom</i>., 62, ch. 3; PG 59, col. 346; cf. <i>Catena
+Aurea</i>, 11:17-27.</p>
 </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 id="ftn22">
+<p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a><i>Tract.
+in Io</i>., 49, ch. 15, col. 1745; cf. <i>Catena Aurea,</i>
+11:17-27.</p>
 </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 id="ftn23">
+<p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a><i>Tract.
+in Io</i>., 49, 16; cf. <i>Catena Aurea,</i> 11:17-27.</p>
 </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 id="ftn24">
+<p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a>
+<i>Tract. in Io</i>., 49, ch. 17, col. 1754; cf. <i>Catena
+Aurea,</i> 11:28-32.</p>
 </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 id="ftn25">
+<p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a>
+<i>Sermones de Verbis Domini</i> 52; PL 38; cf. <i>Catena
+Aurea,</i> 11:28-32.</p>
 </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 id="ftn26">
+<p><a href="#_ftnref26" name="_ftn26" id="_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.</p>
 </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 id="ftn27">
+<p><a href="#_ftnref27" name="_ftn27" id="_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.</p>
 </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 id="ftn28">
+<p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> <i>In
+Ioannem hom</i>., 63, ch. 1; PG 59, col. 350; cf. <i>Catena
+Aurea</i>, 11:33-41.</p>
 </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 id="ftn29">
+<p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> <i>In
+Ioannem hom</i>., 63, ch. 2; PG 59, col 350-351; cf. <i>Catena
+Aurea</i>, 11:33-41.</p>
 </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 id="ftn30">
+<p><a href="#_ftnref30" name="_ftn30" id="_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.</p>
 </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 id="ftn31">
+<p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a> Origen,
+<i>In Ioan.</i>, XXVIII, ch. 3; PG 14, col. 371; cf. <i>Catena
+Aurea,</i> 11:33-41.</p>
 </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 id="ftn32">
+<p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> <i>In
+Ioannem hom</i>., 64, ch. 2; PG 59, col. 357; cf. <i>Catena
+Aurea,</i> 41-46.</p>
 </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 id="ftn33">
+<p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a>
+<i>Sermones de Verbis Domini</i> 52; PL 38; cf. <i>Catena
+Aurea,</i> 11:41-46.</p>
 </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 id="ftn34">
+<p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a> <i>De
+diversis quaest</i>. 83, q. 65; PL 40, col. 60; cf. <i>Catena
+Aurea</i>, 11:41-46.</p>
 </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 id="ftn35">
+<p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a> Summa-in
+the sacrament of penance, sins are forgiven and punishment remitted
+through the ministry of the priest.</p>
 </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 id="ftn36">
+<p><a href="#_ftnref36" name="_ftn36" id="_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.</p>
 </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 id="ftn37">
+<p><a href="#_ftnref37" name="_ftn37" id="_ftn37">[37]</a><i>Tract.
+in Io</i>., 49, ch. 26, col. 1757; cf. <i>Catena Aurea,</i>
+11:47-53.</p>
 </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 id="ftn38">
+<p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a> <i>In
+Ioannem hom</i>., 64, ch. 3; PG 59, col 359; cf. <i>Catena
+Aurea</i>, 11:47-53.</p>
 </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 id="ftn39">
+<p><a href="#_ftnref39" name="_ftn39" id="_ftn39">[39]</a> Origen,
+<i>In Ioan.</i>, XXVIII, ch. 12; PG 14, col. 384; cf. <i>Catena
+Aurea,</i> 11:47-53.</p>
 </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 id="ftn40">
+<p><a href="#_ftnref40" name="_ftn40" id="_ftn40">[40]</a> See
+<i>Hom. IV</i>, ch. 1; PL 76, col. 1089-90.</p>
 </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 id="ftn41">
+<p><a href="#_ftnref41" name="_ftn41" id="_ftn41">[41]</a> Origen,
+<i>In Ioan.</i>, XXVIII, ch. 18; PG 14, col. 397; cf. <i>Catena
+Aurea</i>, 54-57.</p>
 </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 id="ftn42">
+<p><a href="#_ftnref42" name="_ftn42" id="_ftn42">[42]</a>
+<i>Tract. in Io</i>., 50, ch. 4, col. 1759; cf. <i>Catena
+Aurea</i>, 11:54-57.</p>
 </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.
-</body></html>
+</div>
+</blockquote>
+</body>
+</html>