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-<body style=text-align:justify><blockquote>
-<p style="text-align: center"><span style="font-size: 60pt">18</span>
-<p align=center><B>LECTURE I
-<BLOCKQUOTE><p>1 When Jesus had spoken these words, he went forth with
-his disciples across the Kidron valley [brook], where there was a garden, which
-he and his disciples entered. 2 Now Judas, who betrayed him, also knew the
-place; for Jesus often met there with his disciples. 3 So Judas, procuring a
-band of soldiers and some officers from the chief priests and the Pharisees,
-went there with lanterns and torches and weapons. 4 Then Jesus, knowing all
-that was to befall him, came forward and said to them, "Whom do you seek?" 5
-They answered him, "Jesus of Nazareth. "Jesus said to them, I am he." Judas,
-who betrayed him, was standing with them. 6 When he said to them, "I am he,"
-they drew back and fell to the ground. 7 Again he asked them, "Whom do you
-seek?" And they said, "Jesus of Nazareth." 8 Jesus answered, "I told you that I
-am he; so, if you seek me, let these men go." 9 This was to fulfill the word
-which he had spoken, "Of those whom you gave me I lost not one."<a href="#_ftn1"
-name="_ftnref1">[1]</a></b></BLOCKQUOTE>
-
-<p>2271 Before his passion, as we saw above, our Lord prepared
-his disciples in many ways: teaching them by his example, comforting them with
-his words, and aiding them by his prayers. Now the Evangelist begins the
-history of the passion: first, he sets forth the mystery of the passion; secondly,
-the glory of the resurrection (20:1).
-
-<p>Christ's passion was effected partly by the Jews,
-and partly by the Gentiles. Thus, he first describes what Christ suffered from
-the Jews; secondly, what he suffered from the Gentiles (19:1). He does three things
-regarding the first: he shows how our Lord was betrayed by a disciple;
-secondly, how he was brought before the high priests (v 13); and thirdly, how
-he was accused before Pilate (v 28).
-
-<p>In regard to Christ's betrayal, the
-Evangelist mentions three things: first, the place; secondly, the procedure;
-and thirdly, the willingness of Christ to submit to the betrayal (v 4). The
-place of the betrayal was shown to be appropriate in three ways: because it was
-outside the city; it was private and enclosed; and it was known to the traitor.
-
-<p>2272 The place of the betrayal was some distance from the
-city, and so Judas could more easily do what he intended. The Evangelist says, <b>When
-Jesus had spoken these words, </b>the words we have read above. But since what
-Christ said belonged to his prayer, it would seem more appropriate for the
-Evangelist to say, "When Jesus had prayed." The Evangelist put it the way he
-did to show that Christ did not pray because of any need of his own, since he
-was the one who, as man, prayed, and who, as God, heard the prayer. Rather,
-Christ prayed in order to teach us. Thus this prayer is described as "spoken
-words."
-
-<p>2273 <b>He went forth with his disciples, </b>but not
+<body style="text-align:justify">
+<blockquote>
+<p style="text-align: center"><span style=
+"font-size: 60pt">18</span></p>
+<p align="center"><b>LECTURE I</b></p>
+<blockquote>
+<p><b>1 When Jesus had spoken these words, he went forth with his
+disciples across the Kidron valley [brook], where there was a
+garden, which he and his disciples entered. 2 Now Judas, who
+betrayed him, also knew the place; for Jesus often met there with
+his disciples. 3 So Judas, procuring a band of soldiers and some
+officers from the chief priests and the Pharisees, went there with
+lanterns and torches and weapons. 4 Then Jesus, knowing all that
+was to befall him, came forward and said to them, "Whom do you
+seek?" 5 They answered him, "Jesus of Nazareth. "Jesus said to
+them, I am he." Judas, who betrayed him, was standing with them. 6
+When he said to them, "I am he," they drew back and fell to the
+ground. 7 Again he asked them, "Whom do you seek?" And they said,
+"Jesus of Nazareth." 8 Jesus answered, "I told you that I am he;
+so, if you seek me, let these men go." 9 This was to fulfill the
+word which he had spoken, "Of those whom you gave me I lost not
+one."<a href="#_ftn1" name="_ftnref1" id="_ftnref1">[1]</a></b></p>
+</blockquote>
+<p>2271 Before his passion, as we saw above, our Lord prepared his
+disciples in many ways: teaching them by his example, comforting
+them with his words, and aiding them by his prayers. Now the
+Evangelist begins the history of the passion: first, he sets forth
+the mystery of the passion; secondly, the glory of the resurrection
+(20:1).</p>
+<p>Christ's passion was effected partly by the Jews, and partly by
+the Gentiles. Thus, he first describes what Christ suffered from
+the Jews; secondly, what he suffered from the Gentiles (19:1). He
+does three things regarding the first: he shows how our Lord was
+betrayed by a disciple; secondly, how he was brought before the
+high priests (v 13); and thirdly, how he was accused before Pilate
+(v 28).</p>
+<p>In regard to Christ's betrayal, the Evangelist mentions three
+things: first, the place; secondly, the procedure; and thirdly, the
+willingness of Christ to submit to the betrayal (v 4). The place of
+the betrayal was shown to be appropriate in three ways: because it
+was outside the city; it was private and enclosed; and it was known
+to the traitor.</p>
+<p>2272 The place of the betrayal was some distance from the city,
+and so Judas could more easily do what he intended. The Evangelist
+says, <b>When Jesus had spoken these words,</b> the words we have
+read above. But since what Christ said belonged to his prayer, it
+would seem more appropriate for the Evangelist to say, "When Jesus
+had prayed." The Evangelist put it the way he did to show that
+Christ did not pray because of any need of his own, since he was
+the one who, as man, prayed, and who, as God, heard the prayer.
+Rather, Christ prayed in order to teach us. Thus this prayer is
+described as "spoken words."</p>
+<p>2273 <b>He went forth with his disciples,</b> but not
 immediately after this prayer, as Augustine notes.<a href="#_ftn2"
-name="_ftnref2">[2]</a>
-Other things happened, omitted by this Evangelist, but mentioned by the others.
-For example, there was an argument among the disciples about who was to be
-regarded as the greatest (Lk 22:24); before setting out he said to Peter:
-"Satan demanded to have you, that he might sift you like wheat, but I have
-prayed for you that your faith may not fail" (Lk 22:31); again, the disciples
-recited a hymn with the Lord, as Matthew (26:30) and Mark (14:26) report. And
-so we should not think that they went out immediately after the words of the
-previous chapter, but that Christ said these things before they went out.
-
-<p>2274 He went forth <b>across the Kidron brook. </b>Matthew
-and Mark say that they went to the Mount of Olives, and then to a garden called
- Gethsemane. There is no conflict here, because all of them are referring to
-the same place, for the Kidron brook is at the foot of the Mount of Olives,
-where there was a garden called Gethsemane. In Greek, Kidron is genitive
-plural; and so in effect he is saying a brook "of cedars." Perhaps there were
-many cedar trees planted there.
-
-<p>It is fitting for this mystery that
-he cross a brook, because the brook indicates his passion: "He will drink from
-the brook by the way; therefore he will lift up his head" (Ps 110:7). Again, it
-is fitting that he cross the Kidron brook for Kidron is interpreted to mean an
-overshadowing, and by his passion Christ removed the shadow of sin and of the
-law, and stretching out his arms on the cross, he protected us under the shadow
-of his arms: "Hide me in the shadow of your wings" (Ps 17:8).
-
+name="_ftnref2" id="_ftnref2">[2]</a> Other things happened,
+omitted by this Evangelist, but mentioned by the others. For
+example, there was an argument among the disciples about who was to
+be regarded as the greatest (Lk 22:24); before setting out he said
+to Peter: "Satan demanded to have you, that he might sift you like
+wheat, but I have prayed for you that your faith may not fail" (Lk
+22:31); again, the disciples recited a hymn with the Lord, as
+Matthew (26:30) and Mark (14:26) report. And so we should not think
+that they went out immediately after the words of the previous
+chapter, but that Christ said these things before they went
+out.</p>
+<p>2274 He went forth <b>across the Kidron brook.</b> Matthew and
+Mark say that they went to the Mount of Olives, and then to a
+garden called Gethsemane. There is no conflict here, because all of
+them are referring to the same place, for the Kidron brook is at
+the foot of the Mount of Olives, where there was a garden called
+Gethsemane. In Greek, Kidron is genitive plural; and so in effect
+he is saying a brook "of cedars." Perhaps there were many cedar
+trees planted there.</p>
+<p>It is fitting for this mystery that he cross a brook, because
+the brook indicates his passion: "He will drink from the brook by
+the way; therefore he will lift up his head" (Ps 110:7). Again, it
+is fitting that he cross the Kidron brook for Kidron is interpreted
+to mean an overshadowing, and by his passion Christ removed the
+shadow of sin and of the law, and stretching out his arms on the
+cross, he protected us under the shadow of his arms: "Hide me in
+the shadow of your wings" (Ps 17:8).</p>
 <p>2275 The place was especially suitable for the betrayal. He
-says, <b>there was a garden, which he and his disciples entered. </b>This was
-especially suitable because Christ was satisfying for the sin of our first
-parent which had been committed in a garden (for paradise means a garden of
-delights). It was also suitable because by his passion he is leading us into
-another garden and paradise to receive a crown: "Today you will be with me in Paradise" (Lk 23:43).
-
-<p>2276 It was also an appropriate place because it was known
-to the traitor, <b>now Judas, who betrayed him, also knew the place; for Jesus
-often met there with his disciples, </b>including Judas, who was like a wolf
-among sheep: "Did I not choose you, the twelve, and one of you is a devil?"
-(6:71). This wolf in sheep's clothing, who had been tolerated among the sheep
-according to the profound plan of the master, learned where he could scatter
-the small flock when the time came.
-
-<p>2277 Since Judas had left the supper a while before the
-others, how did he know that Christ would later be in the garden? Chrysostom
-says that it was Christ's custom, especially at the major feasts, to bring his
-disciples there after supper and teach them the deeper meaning of the feasts,
-things that others were not ready to hear.<a href="#_ftn3" name="_ftnref3"
-title="">[3]</a>
-And so, because this was an important feast, Judas surmised that Christ would
-be going there after supper. It was Christ's custom to teach his disciples
-these sublime matters in the mountains or in private gardens, seeking places
-free from disturbance so they would not be distracted: "I will allure her, and
-bring her into the wilderness, and speak tenderly to her" (Hos 2:14).
-
+says, <b>there was a garden, which he and his disciples
+entered.</b> This was especially suitable because Christ was
+satisfying for the sin of our first parent which had been committed
+in a garden (for paradise means a garden of delights). It was also
+suitable because by his passion he is leading us into another
+garden and paradise to receive a crown: "Today you will be with me
+in Paradise" (Lk 23:43).</p>
+<p>2276 It was also an appropriate place because it was known to
+the traitor, <b>now Judas, who betrayed him, also knew the place;
+for Jesus often met there with his disciples,</b> including Judas,
+who was like a wolf among sheep: "Did I not choose you, the twelve,
+and one of you is a devil?" (6:71). This wolf in sheep's clothing,
+who had been tolerated among the sheep according to the profound
+plan of the master, learned where he could scatter the small flock
+when the time came.</p>
+<p>2277 Since Judas had left the supper a while before the others,
+how did he know that Christ would later be in the garden?
+Chrysostom says that it was Christ's custom, especially at the
+major feasts, to bring his disciples there after supper and teach
+them the deeper meaning of the feasts, things that others were not
+ready to hear.<a href="#_ftn3" name="_ftnref3" title="" id=
+"_ftnref3">[3]</a> And so, because this was an important feast,
+Judas surmised that Christ would be going there after supper. It
+was Christ's custom to teach his disciples these sublime matters in
+the mountains or in private gardens, seeking places free from
+disturbance so they would not be distracted: "I will allure her,
+and bring her into the wilderness, and speak tenderly to her" (Hos
+2:14).</p>
 <p>2278 Now the Evangelist shows the procedure of the traitor.
-Notice, as we see from Luke (22:4), that after Judas had agreed with the chief
-priests to betray Christ, he looked for an opportunity to deliver him without
-disturbing the people. Consequently, he wanted to come to him privately and at
-night, because during the day Christ was always busy teaching the people. Yet
-even at night it was possible that he be hindered by a quickly gathering crowd,
-or by the darkness in which Christ could be spirited away or escape from their
-hands. So against the crowd, he armed himself with weapons, and against the
-darkness he brought lanterns and torches. And because some of the crowd might
-resist, he took a band of soldiers, not from the Jews, but from the governor.
-In this way, no one would dare to resist because they would see the marks of
-legitimate authority. Further, some Jews might resist out of zeal for the law,
-especially because Christ was being taken by Gentiles. For this reason Judas
-took some servants or <b>officers from the chief priests and the Pharisees: </b>"He
-has run against God with his head held high" [Job 15:26]; "Have you come out as
-against a robber, with swords and clubs?" (Lk 22:52)
-
+Notice, as we see from Luke (22:4), that after Judas had agreed
+with the chief priests to betray Christ, he looked for an
+opportunity to deliver him without disturbing the people.
+Consequently, he wanted to come to him privately and at night,
+because during the day Christ was always busy teaching the people.
+Yet even at night it was possible that he be hindered by a quickly
+gathering crowd, or by the darkness in which Christ could be
+spirited away or escape from their hands. So against the crowd, he
+armed himself with weapons, and against the darkness he brought
+lanterns and torches. And because some of the crowd might resist,
+he took a band of soldiers, not from the Jews, but from the
+governor. In this way, no one would dare to resist because they
+would see the marks of legitimate authority. Further, some Jews
+might resist out of zeal for the law, especially because Christ was
+being taken by Gentiles. For this reason Judas took some servants
+or <b>officers from the chief priests and the Pharisees:</b> "He
+has run against God with his head held high" [Job 15:26]; "Have you
+come out as against a robber, with swords and clubs?" (Lk
+22:52)</p>
 <p>2279 Now the Evangelist shows the promptness of Christ to
-willingly undergo betrayal: first, by voluntarily offering himself; secondly,
-by stopping one of the disciples who was resisting (v 10). In regard to the
-first, the Evangelist does two things: first, he tells how Christ identified
-himself to show his power; secondly, to show his patience (v 7). In regard to
-the first he does three things: first, he states the question Christ asked;
-secondly, he shows Christ identifying himself, <b>I am he</b>; thirdly, we see
-the effect this has (v 6).
-
-<p>2280 He does three things regarding the first. First, he
-recalls Christ's knowledge: <b>Then Jesus, knowing all that was to befall him,
-came forward</b>;<b> </b>"Jesus knew that his hour had come" (13:1). The
-Evangelist mentions this for two reasons: first, so that it does not appear
-that the question he is asking comes from his ignorance; and secondly, so that
-it does not seem that he is offering himself unintentionally and without knowing
-that they have come to kill him. He knew everything that would happen to him.
-
-<p>Secondly, he states Christ's
-question, for although he knew all these things he <b>came forward and said to
-them, Whom do you seek? </b>But this was not because of his ignorance, as we said.
-Thirdly, he gives their answer, <b>Jesus of Nazareth</b>. They were seeking him
-not to imitate him, but to slander and kill him: "You will seek me and die in
-your sin" (8:21).
-
-<p>2281 Now we see Jesus identifying himself and offering
-himself so that they can seize him. <b>I am he</b>, he says, that is, I am
-Jesus of Nazareth, whom you are looking for. The Evangelist adds that Judas was
-also there because he had mentioned before that Judas had left them (13:31). It
-could be expected that they might not recognize the face of Christ because of
-the darkness. But this darkness would not explain why they did not know Christ
-from his voice, especially those who were quite familiar with him. By saying, <b>I
-am he</b>, Christ shows that he was not recognized even by Judas who was with
-them and on close terms with Christ. This in particular shows the power of
-Christ's divinity. <b>Judas ... was standing with them</b>, that is, he
-continued in his evil to the point of identifying him with a kiss.
-
-<p>2282 Now we see the effect of his revealing himself:<b> they
-drew back and fell to the ground. </b>As Gregory says, sometimes we read that
-the saints fall to the ground: "The king Nebuchadnezzar fell upon his face and
-did homage to Daniel" (Dan 2:46); "When I saw it, I fell upon my face" (Ez
-1:28).<a href="#_ftn4" name="_ftnref4">[4]</a>
-We also read that the evil fall: "Your men shall fall by the sword" (Is 3:25).
-Yet there is a difference. It is said that the evil fall backward: "Eli fell
-over backward from his seat" (1 Sam 4:18); while the saints fall on their face.
-The reason for this is given in Proverbs (4:18): "The path of the righteous is
-like the light of dawn.... The path of the wicked is like deep darkness; they
-do not know over what they stumble." Now those who fall backward do not see
-where they fall. And so those who are evil are said to fall backward because
-they fall over things that are invisible. Those who fall forward see where they
-are falling. Thus the saints, who willingly cast themselves down with respect
-to visible things, so they can be raised up to invisible things, are said to
-fall on their face because they humble themselves.
-
-<p>Mystically understood, we can say
-that by this falling backward we can understand that the Jewish people, who
-were a special people, because they did not listen to the voice of Christ in
-his preaching, fell backward, excluded from the kingdom.
-
-<p>2283 Now we see Christ questioning them a second time. First
-we see his question; secondly, he identifies himself; thirdly, he offers
-himself to them.
-
-<p>According to Chrysostom, there are
-two reasons why Christ asks them a second time whom they were seeking.<a
-href="#_ftn5" name="_ftnref5">[5]</a>
-First, to teach the faithful that he was captured because he willed it: "He was
-offered because it was his own will" [Is 53:7]; he had already shown his power
-because when his enemies came against him, they fell backward to the ground
-before him. Secondly, he wanted, as far as he could, to give the Jews a reason
-to be converted, having seen this miracle of his power: "What more was there to
-do for my vineyard, that I have not done it?" (Is 5:4). And when they were not
-converted by the revelation of his power, he voluntarily offered himself to be
-taken by them. When <b>Again he asked them, Whom do you seek? And they said,
-Jesus of Nazareth, </b>he again identified himself and answered, <b>I told you
-that I am he</b>. It is obvious from this that they were so blind that they
-could not recognize him.
-
-<p>He offers himself when he says, <b>if
-you seek me</b>, to arrest me, then do what you want, but <b>let these men go</b>,
-my disciples, for it is not yet their time to be taken from the world by suffering:
-"I do not pray that you should take them out of the world" (17:15). It is clear
-from this that Christ gave them the power to capture him, for just as he saved
-his disciples by his own power, so, much more clearly, he could have saved
-himself: "No one takes it [my life] from me, but I lay it down of my own
-accord" (10:18).
-
-<p>2284 The Evangelist shows that the officers allowed the
-apostles to leave not because Christ persuaded them to do so, but because of
-his power, when he says, <b>This was to fulfill the word which he had spoken. </b>The
-officers let the apostles go because they were not able to hold them, since
-Christ had said that <b>of those whom you gave me I lost not one</b>.
-
-<p>2285 On the contrary. When our Lord said that none was lost,
-he was referring to the soul. How can the Evangelist adapt this to refer to the
-loss of the body? We may answer, according to Chrysostom, that our Lord was
-speaking (17:12) of the loss of both the soul and the body.<a href="#_ftn6"
-name="_ftnref6">[6]</a>
-And if he spoke only of the soul we could say that here the Evangelist extends
-it to the loss of the body. Or, we could say, with Augustine, that we must
-understand these words to refer here also to the loss of the soul.<a
-href="#_ftn7" name="_ftnref7">[7]</a>
-The reason being that the apostles did not yet believe in the way that those
-who do not perish believe. And so, if they had left the world then, some would
-have perished.
-
-<BR><BR><BR>
-<p align=center><b>LECTURE 2
-
-<BLOCKQUOTE><p>10 Then Simon Peter, having a sword, drew it and struck
-the high priest's slave and cut off his right ear. The slave's name was
-Malchus. 11 Jesus said to Peter, "Put your sword into its sheath; shall I not
-drink the cup which the Father has given me?"</BLOCKQUOTE></b>
-
-<p>2286 The Evangelist has shown how ready Christ was to suffer
-his betrayal since he willingly offered himself. He now shows this same
-readiness because Christ forbade a disciple to resist. First, he mentions the
-resistance of the disciple; secondly, his being restrained (v 11). In regard to
-the first he does two things: first, he shows the zeal of the disciple in
-striking the servant; secondly, we see the name of the servant.
-
+willingly undergo betrayal: first, by voluntarily offering himself;
+secondly, by stopping one of the disciples who was resisting (v
+10). In regard to the first, the Evangelist does two things: first,
+he tells how Christ identified himself to show his power; secondly,
+to show his patience (v 7). In regard to the first he does three
+things: first, he states the question Christ asked; secondly, he
+shows Christ identifying himself, <b>I am he</b>; thirdly, we see
+the effect this has (v 6).</p>
+<p>2280 He does three things regarding the first. First, he recalls
+Christ's knowledge: <b>Then Jesus, knowing all that was to befall
+him, came forward</b>; "Jesus knew that his hour had come" (13:1).
+The Evangelist mentions this for two reasons: first, so that it
+does not appear that the question he is asking comes from his
+ignorance; and secondly, so that it does not seem that he is
+offering himself unintentionally and without knowing that they have
+come to kill him. He knew everything that would happen to him.</p>
+<p>Secondly, he states Christ's question, for although he knew all
+these things he <b>came forward and said to them, Whom do you
+seek?</b> But this was not because of his ignorance, as we said.
+Thirdly, he gives their answer, <b>Jesus of Nazareth</b>. They were
+seeking him not to imitate him, but to slander and kill him: "You
+will seek me and die in your sin" (8:21).</p>
+<p>2281 Now we see Jesus identifying himself and offering himself
+so that they can seize him. <b>I am he</b>, he says, that is, I am
+Jesus of Nazareth, whom you are looking for. The Evangelist adds
+that Judas was also there because he had mentioned before that
+Judas had left them (13:31). It could be expected that they might
+not recognize the face of Christ because of the darkness. But this
+darkness would not explain why they did not know Christ from his
+voice, especially those who were quite familiar with him. By
+saying, <b>I am he</b>, Christ shows that he was not recognized
+even by Judas who was with them and on close terms with Christ.
+This in particular shows the power of Christ's divinity. <b>Judas
+... was standing with them</b>, that is, he continued in his evil
+to the point of identifying him with a kiss.</p>
+<p>2282 Now we see the effect of his revealing himself: <b>they
+drew back and fell to the ground.</b> As Gregory says, sometimes we
+read that the saints fall to the ground: "The king Nebuchadnezzar
+fell upon his face and did homage to Daniel" (Dan 2:46); "When I
+saw it, I fell upon my face" (Ez 1:28).<a href="#_ftn4" name=
+"_ftnref4" id="_ftnref4">[4]</a> We also read that the evil fall:
+"Your men shall fall by the sword" (Is 3:25). Yet there is a
+difference. It is said that the evil fall backward: "Eli fell over
+backward from his seat" (1 Sam 4:18); while the saints fall on
+their face. The reason for this is given in Proverbs (4:18): "The
+path of the righteous is like the light of dawn.... The path of the
+wicked is like deep darkness; they do not know over what they
+stumble." Now those who fall backward do not see where they fall.
+And so those who are evil are said to fall backward because they
+fall over things that are invisible. Those who fall forward see
+where they are falling. Thus the saints, who willingly cast
+themselves down with respect to visible things, so they can be
+raised up to invisible things, are said to fall on their face
+because they humble themselves.</p>
+<p>Mystically understood, we can say that by this falling backward
+we can understand that the Jewish people, who were a special
+people, because they did not listen to the voice of Christ in his
+preaching, fell backward, excluded from the kingdom.</p>
+<p>2283 Now we see Christ questioning them a second time. First we
+see his question; secondly, he identifies himself; thirdly, he
+offers himself to them.</p>
+<p>According to Chrysostom, there are two reasons why Christ asks
+them a second time whom they were seeking.<a href="#_ftn5" name=
+"_ftnref5" id="_ftnref5">[5]</a> First, to teach the faithful that
+he was captured because he willed it: "He was offered because it
+was his own will" [Is 53:7]; he had already shown his power because
+when his enemies came against him, they fell backward to the ground
+before him. Secondly, he wanted, as far as he could, to give the
+Jews a reason to be converted, having seen this miracle of his
+power: "What more was there to do for my vineyard, that I have not
+done it?" (Is 5:4). And when they were not converted by the
+revelation of his power, he voluntarily offered himself to be taken
+by them. When <b>Again he asked them, Whom do you seek? And they
+said, Jesus of Nazareth,</b> he again identified himself and
+answered, <b>I told you that I am he</b>. It is obvious from this
+that they were so blind that they could not recognize him.</p>
+<p>He offers himself when he says, <b>if you seek me</b>, to arrest
+me, then do what you want, but <b>let these men go</b>, my
+disciples, for it is not yet their time to be taken from the world
+by suffering: "I do not pray that you should take them out of the
+world" (17:15). It is clear from this that Christ gave them the
+power to capture him, for just as he saved his disciples by his own
+power, so, much more clearly, he could have saved himself: "No one
+takes it [my life] from me, but I lay it down of my own accord"
+(10:18).</p>
+<p>2284 The Evangelist shows that the officers allowed the apostles
+to leave not because Christ persuaded them to do so, but because of
+his power, when he says, <b>This was to fulfill the word which he
+had spoken.</b> The officers let the apostles go because they were
+not able to hold them, since Christ had said that <b>of those whom
+you gave me I lost not one</b>.</p>
+<p>2285 On the contrary. When our Lord said that none was lost, he
+was referring to the soul. How can the Evangelist adapt this to
+refer to the loss of the body? We may answer, according to
+Chrysostom, that our Lord was speaking (17:12) of the loss of both
+the soul and the body.<a href="#_ftn6" name="_ftnref6" id=
+"_ftnref6">[6]</a> And if he spoke only of the soul we could say
+that here the Evangelist extends it to the loss of the body. Or, we
+could say, with Augustine, that we must understand these words to
+refer here also to the loss of the soul.<a href="#_ftn7" name=
+"_ftnref7" id="_ftnref7">[7]</a> The reason being that the apostles
+did not yet believe in the way that those who do not perish
+believe. And so, if they had left the world then, some would have
+perished.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 2</b></p>
+<blockquote>
+<p><b>10 Then Simon Peter, having a sword, drew it and struck the
+high priest's slave and cut off his right ear. The slave's name was
+Malchus. 11 Jesus said to Peter, "Put your sword into its sheath;
+shall I not drink the cup which the Father has given me?"</b></p>
+</blockquote>
+<p>2286 The Evangelist has shown how ready Christ was to suffer his
+betrayal since he willingly offered himself. He now shows this same
+readiness because Christ forbade a disciple to resist. First, he
+mentions the resistance of the disciple; secondly, his being
+restrained (v 11). In regard to the first he does two things:
+first, he shows the zeal of the disciple in striking the servant;
+secondly, we see the name of the servant.</p>
 <p>2287 He says that the officers arrested Jesus, but that <b>then
-Simon Peter, </b>more volatile than that the other disciples, <b>having a
-sword, drew it and struck the high priest's slave, </b>who was among the
-officers, <b>and cut off his right ear</b>. This was not his intention; rather,
-he wanted to kill him, but the strike to the servant's head missed and struck
-the ear. Peter aimed for the head so that he could more easily show that he was
-doing it out of zeal for his Lord: "I have been very jealous for the Lord" (1 Kgs
-19:10).
-
-<p>2288 Two questions can be asked about this. Since the Lord
-had commanded his disciples not to have even two tunics (Mt 10:10), why was it
-that Peter had a sword? I answer that Christ gave them this command when he
-sent them out to preach, and it was to be in effect until his passion. But when
-his passion drew near, Christ revoked it: "When I sent you out with no purse or
-bag or sandals, did you lack anything?" (Lk 22:35). And then (in v 36): "But
-now, let him who has a purse take it, and likewise a bag. And let him who has
-no sword sell his mantle and buy one." Because of this permission Peter
-understood that he was allowed to carry a sword.
-
-<p>How could he get a sword so
-quickly, since our Lord had spoken these words such a short time before? According
-to Chrysostom, Peter obtained the sword earlier, when he heard that the Jews
-were planning to deliver Christ over to the chief priests to be crucified.<a
-href="#_ftn8" name="_ftnref8">[8]</a>
-Or, we could say, with the Interlinear, that "sword" is used here for a knife,
-which he probably had at the paschal meal, and which he took along when they
-left.<a href="#_ftn9" name="_ftnref9">[9]</a>
-
-<p>2289 The second question is why Peter struck the servant of
-the high priest, since our Lord had told them not to resist evil (Mt 5:39). One
-could answer that they were forbidden to resist someone in order to defend
-themselves, but this did not apply to defending the Lord. Or, one could say
-that they had not yet been strengthened by a power coming from above: "Stay in
-the city, until you are clothed with power from on high" (Lk 24:49). And for
-this reason they were not yet so perfect that they could not resist evil
-entirely.
-
-<p>2290 Now the name of the servant is given. Only John
-mentions this name because, as stated below (v 15), John himself was known by
-the high priest, and so he also knew some of the priest's servants. Since John
-was certain of this servant's name, he gives it.
-
-<p>It is Luke (22:51) who adds that
-our Lord healed the ear. This is appropriate for a mystery: for the servant
-stands for the Jewish people, who were oppressed by the chief priests: "You eat
-the fat" (Ez 34:3). Peter, the head of the apostles, takes away this servant's
-sense of hearing, because he heard the words of the law in a defective way, in
-a carnal way. But our Lord gave him back a new sense of hearing: "As soon as
-they heard of me they obeyed me" (Ps 18:44). With this in mind the servant is
-fittingly named Malchus, which means "king," because through Christ we have
-become kings by having a new life: "You ... have made them a kingdom and
-priests to our God, and they shall reign on earth" (Rev 5:10).
-
-<p>2291 Now we see the zeal of Peter being restrained. First,
-we see Peter's zeal; secondly, the reason it was restrained (11b).
-
-<p>2292 The Evangelist says that Peter drew his sword, and our
-Lord said to him, <b>Put your sword into its sheath. </b>It was like saying
-that it was not defense that was needed, but patience, and that he was not
-allowed to use a material sword: "Ah, sword of the Lord! How long till you are
-quiet?" (Jer 47:6). The mystical interpretation is that this signifies that the
-sword of God's word was to be put into its sheath, that is, into the faith of
-the Gentiles.
-
-<p>2293 The reason Christ restrained Peter is given when he
-says, <b>Shall I not drink the cup which the Father has given me? </b>For one
-should not resist what has been arranged by divine providence: "Who has
-resisted him and has had peace?" [Job 9:4]. The passion is called a cup, a
-drinking vessel, because the charity of the one suffering gave it a certain
-sweetness, but in its own nature it was bitter. It was like a healing medicine
-which, because it gives hope of being cured, acquires a certain sweetness,
-although it has a bitter taste: "I will lift up the cup of salvation and call
-on the name of the Lord" (Ps 116:13).
-
-<p>The Father gave Christ this cup
-because Christ willingly underwent the passion by his own will and by the will
-of the Father: "You would have no power over me unless it had been given you
-from above" (19:11).
-<BR><BR><BR>
-<p align=center><b>LECTURE 3
-
-<BLOCKQUOTE><p>12 So the band of soldiers and their captain and the
-officers of the Jews seized Jesus and bound him. 13 First they led him to
+Simon Peter,</b> more volatile than that the other disciples,
+<b>having a sword, drew it and struck the high priest's slave,</b>
+who was among the officers, <b>and cut off his right ear</b>. This
+was not his intention; rather, he wanted to kill him, but the
+strike to the servant's head missed and struck the ear. Peter aimed
+for the head so that he could more easily show that he was doing it
+out of zeal for his Lord: "I have been very jealous for the Lord"
+(1 Kgs 19:10).</p>
+<p>2288 Two questions can be asked about this. Since the Lord had
+commanded his disciples not to have even two tunics (Mt 10:10), why
+was it that Peter had a sword? I answer that Christ gave them this
+command when he sent them out to preach, and it was to be in effect
+until his passion. But when his passion drew near, Christ revoked
+it: "When I sent you out with no purse or bag or sandals, did you
+lack anything?" (Lk 22:35). And then (in v 36): "But now, let him
+who has a purse take it, and likewise a bag. And let him who has no
+sword sell his mantle and buy one." Because of this permission
+Peter understood that he was allowed to carry a sword.</p>
+<p>How could he get a sword so quickly, since our Lord had spoken
+these words such a short time before? According to Chrysostom,
+Peter obtained the sword earlier, when he heard that the Jews were
+planning to deliver Christ over to the chief priests to be
+crucified.<a href="#_ftn8" name="_ftnref8" id="_ftnref8">[8]</a>
+Or, we could say, with the Interlinear, that "sword" is used here
+for a knife, which he probably had at the paschal meal, and which
+he took along when they left.<a href="#_ftn9" name="_ftnref9" id=
+"_ftnref9">[9]</a></p>
+<p>2289 The second question is why Peter struck the servant of the
+high priest, since our Lord had told them not to resist evil (Mt
+5:39). One could answer that they were forbidden to resist someone
+in order to defend themselves, but this did not apply to defending
+the Lord. Or, one could say that they had not yet been strengthened
+by a power coming from above: "Stay in the city, until you are
+clothed with power from on high" (Lk 24:49). And for this reason
+they were not yet so perfect that they could not resist evil
+entirely.</p>
+<p>2290 Now the name of the servant is given. Only John mentions
+this name because, as stated below (v 15), John himself was known
+by the high priest, and so he also knew some of the priest's
+servants. Since John was certain of this servant's name, he gives
+it.</p>
+<p>It is Luke (22:51) who adds that our Lord healed the ear. This
+is appropriate for a mystery: for the servant stands for the Jewish
+people, who were oppressed by the chief priests: "You eat the fat"
+(Ez 34:3). Peter, the head of the apostles, takes away this
+servant's sense of hearing, because he heard the words of the law
+in a defective way, in a carnal way. But our Lord gave him back a
+new sense of hearing: "As soon as they heard of me they obeyed me"
+(Ps 18:44). With this in mind the servant is fittingly named
+Malchus, which means "king," because through Christ we have become
+kings by having a new life: "You ... have made them a kingdom and
+priests to our God, and they shall reign on earth" (Rev 5:10).</p>
+<p>2291 Now we see the zeal of Peter being restrained. First, we
+see Peter's zeal; secondly, the reason it was restrained (11b).</p>
+<p>2292 The Evangelist says that Peter drew his sword, and our Lord
+said to him, <b>Put your sword into its sheath.</b> It was like
+saying that it was not defense that was needed, but patience, and
+that he was not allowed to use a material sword: "Ah, sword of the
+Lord! How long till you are quiet?" (Jer 47:6). The mystical
+interpretation is that this signifies that the sword of God's word
+was to be put into its sheath, that is, into the faith of the
+Gentiles.</p>
+<p>2293 The reason Christ restrained Peter is given when he says,
+<b>Shall I not drink the cup which the Father has given me?</b> For
+one should not resist what has been arranged by divine providence:
+"Who has resisted him and has had peace?" [Job 9:4]. The passion is
+called a cup, a drinking vessel, because the charity of the one
+suffering gave it a certain sweetness, but in its own nature it was
+bitter. It was like a healing medicine which, because it gives hope
+of being cured, acquires a certain sweetness, although it has a
+bitter taste: "I will lift up the cup of salvation and call on the
+name of the Lord" (Ps 116:13).</p>
+<p>The Father gave Christ this cup because Christ willingly
+underwent the passion by his own will and by the will of the
+Father: "You would have no power over me unless it had been given
+you from above" (19:11).<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 3</b></p>
+<blockquote>
+<p><b>12 So the band of soldiers and their captain and the officers
+of the Jews seized Jesus and bound him. 13 First they led him to
 Annas; for he was the father-in-law of Caiaphas, who was high
-priest that year. 14 It was Caiaphas who had given counsel to the Jews that it
-was expedient that one man should die for the people. 15 Simon Peter followed
-Jesus, and so did another disciple. As this disciple was known to the high
-priest, he entered the court of the high priest along with Jesus, 16 while
-Peter stood outside at the door. So the other disciple, who was known to the
-high priest, went out and spoke to the maid who kept the door, and brought
-Peter in. 17 The maid who kept the door said to Peter, "Are not you also one of
-this man's disciples?" He said, "I am not." 18 Now the servants and officers
-had made a charcoal fire, because it was cold, and they were standing and
-warming themselves; Peter also was with them, standing and warming himself. 19
-The high priest then questioned Jesus about his disciples and his teaching. 20
-Jesus answered him, "I have spoken openly to the world; I have always taught in
-synagogues and in the temple, where all Jews come together, I have said nothing
-secretly. 21 Why do you ask me? Ask those who have heard me, what I said to
-them; they know what I said."<a href="#_ftn10" name="_ftnref10">[10]</b></a></BLOCKQUOTE>
-
-<p>2294 Now the Evangelist describes how our Lord was taken by
-the officers and led before the leaders. First, he is led to one of the
-leaders, Annas; secondly, to another, Caiaphas (v 24). In regard to the first
-he does two things: first, he mentions how he was presented before Annas;
-secondly, how he was questioned by Annas (v 19). In regard to the first he does
-two things: he mentions that he is led to Annas' house; secondly, that Christ's
-disciples followed him (v 15). In regard to the first he does two things: he
-mentions what was done to Jesus; secondly, he describes the high priest before
-whom Jesus was brought (v 13b).
-
-<p>2295 Three things were done to Christ. First, he was seized;
-for he says, <b>the band of soldiers and their captain and the officers of the
-Jews seized Jesus, </b>who is not apprehensible: "great in counsel,
-incomprehensible in thought" [Jer 32:19]. Perhaps they were thinking of the
-Psalm (71:11): "God has forsaken him; pursue and seize him, for there is none
-to deliver him." Again, "The breath of our mouth, Christ the Lord, is taken in
-our sins," that is, on account of our sins, in order to free us: "Even the
-captives of the mighty shall be taken" (Is 49:25).
-
-<p>Secondly, Christ was bound, <b>and
-bound him, </b>who came to untie their bonds and break their chains: "You have
-loosed my bonds" (Ps 116:16).
-
-<p>Thirdly, he was led away, <b>they
-led him to Annas, </b>so that they might destroy him who came to lead all to
-the way of salvation: "You have led me, because you became my hope" [Ps 61:4].
-
+priest that year. 14 It was Caiaphas who had given counsel to the
+Jews that it was expedient that one man should die for the people.
+15 Simon Peter followed Jesus, and so did another disciple. As this
+disciple was known to the high priest, he entered the court of the
+high priest along with Jesus, 16 while Peter stood outside at the
+door. So the other disciple, who was known to the high priest, went
+out and spoke to the maid who kept the door, and brought Peter in.
+17 The maid who kept the door said to Peter, "Are not you also one
+of this man's disciples?" He said, "I am not." 18 Now the servants
+and officers had made a charcoal fire, because it was cold, and
+they were standing and warming themselves; Peter also was with
+them, standing and warming himself. 19 The high priest then
+questioned Jesus about his disciples and his teaching. 20 Jesus
+answered him, "I have spoken openly to the world; I have always
+taught in synagogues and in the temple, where all Jews come
+together, I have said nothing secretly. 21 Why do you ask me? Ask
+those who have heard me, what I said to them; they know what I
+said."<a href="#_ftn10" name="_ftnref10" id=
+"_ftnref10">[10]</a></b></p>
+</blockquote>
+<p>2294 Now the Evangelist describes how our Lord was taken by the
+officers and led before the leaders. First, he is led to one of the
+leaders, Annas; secondly, to another, Caiaphas (v 24). In regard to
+the first he does two things: first, he mentions how he was
+presented before Annas; secondly, how he was questioned by Annas (v
+19). In regard to the first he does two things: he mentions that he
+is led to Annas' house; secondly, that Christ's disciples followed
+him (v 15). In regard to the first he does two things: he mentions
+what was done to Jesus; secondly, he describes the high priest
+before whom Jesus was brought (v 13b).</p>
+<p>2295 Three things were done to Christ. First, he was seized; for
+he says, <b>the band of soldiers and their captain and the officers
+of the Jews seized Jesus,</b> who is not apprehensible: "great in
+counsel, incomprehensible in thought" [Jer 32:19]. Perhaps they
+were thinking of the Psalm (71:11): "God has forsaken him; pursue
+and seize him, for there is none to deliver him." Again, "The
+breath of our mouth, Christ the Lord, is taken in our sins," that
+is, on account of our sins, in order to free us: "Even the captives
+of the mighty shall be taken" (Is 49:25).</p>
+<p>Secondly, Christ was bound, <b>and bound him,</b> who came to
+untie their bonds and break their chains: "You have loosed my
+bonds" (Ps 116:16).</p>
+<p>Thirdly, he was led away, <b>they led him to Annas,</b> so that
+they might destroy him who came to lead all to the way of
+salvation: "You have led me, because you became my hope" [Ps
+61:4].</p>
 <p>2296 Two reasons can be given why Jesus was first brought to
-Annas. This could have been done by the order of Caiaphas, the high priest that
-year. Caiaphas did this because he would have had more of an excuse for
-condemning Jesus if Annas had already condemned him. The other reason was that
-they were nearer to the house of Annas, which was on their way. They were
-fearful that if the people became aroused Jesus might be taken away from them,
-and so they made straight for the house of Annas.
-
-<p>2297 Here the high priest is described by his relationship
-to Caiaphas, <b>he was the father&#8209;in&#8209;law of Caiaphas. </b>Then
-Caiaphas is described as <b>high priest that year. </b>We should remember that
-according to the law the high priest was to hold his office for life, and when
-he died to be succeeded by his son. But as the envy and the ambition of the leaders
-increased, not only did the son not succeed the father, but the office itself
-was not held for more than a year; and even then it was bought with money, as
-Josephus says. And so it is not out of character that in the year of that high
-priesthood, so wickedly obtained, that the high priest acted so despicably.
-
-<p>2298 He is described by the advice he gave: <b>It was
-Caiaphas who had given counsel to the Jews that it was expedient that one man
-should die for the people </b>(in 11:50). The Evangelist recalls this to
-prevent the hearts of the faithful from faltering. He shows that even by the
-prophecy of the enemy Christ was captured<i> </i>and killed, not because he was
-weak and lacked power, but for the salvation of the people, that is, so the
-entire nation would not perish. For the testimony of one's adversary is very
-effective; and truth is of such a nature that even its enemy is unable not to
-speak it.
-
+Annas. This could have been done by the order of Caiaphas, the high
+priest that year. Caiaphas did this because he would have had more
+of an excuse for condemning Jesus if Annas had already condemned
+him. The other reason was that they were nearer to the house of
+Annas, which was on their way. They were fearful that if the people
+became aroused Jesus might be taken away from them, and so they
+made straight for the house of Annas.</p>
+<p>2297 Here the high priest is described by his relationship to
+Caiaphas, <b>he was the father&#8209;in&#8209;law of Caiaphas.</b>
+Then Caiaphas is described as <b>high priest that year.</b> We
+should remember that according to the law the high priest was to
+hold his office for life, and when he died to be succeeded by his
+son. But as the envy and the ambition of the leaders increased, not
+only did the son not succeed the father, but the office itself was
+not held for more than a year; and even then it was bought with
+money, as Josephus says. And so it is not out of character that in
+the year of that high priesthood, so wickedly obtained, that the
+high priest acted so despicably.</p>
+<p>2298 He is described by the advice he gave: <b>It was Caiaphas
+who had given counsel to the Jews that it was expedient that one
+man should die for the people</b> (in 11:50). The Evangelist
+recalls this to prevent the hearts of the faithful from faltering.
+He shows that even by the prophecy of the enemy Christ was captured
+and killed, not because he was weak and lacked power, but for the
+salvation of the people, that is, so the entire nation would not
+perish. For the testimony of one's adversary is very effective; and
+truth is of such a nature that even its enemy is unable not to
+speak it.</p>
 <p>2299 Now we see how the disciples joined Christ. First, how
-Peter and another disciple followed him; secondly, we see how they entered the
-place where Christ was; thirdly, how one denied him.
-
+Peter and another disciple followed him; secondly, we see how they
+entered the place where Christ was; thirdly, how one denied
+him.</p>
 <p>2300 In regard to the first he says, <b>Simon Peter followed
-Jesus</b>, because of his devotedness, but at a distance because of his fear, <b>and
-so did another disciple, </b>John, who out of humility does not mention
-himself. We can understand from this that the other disciples fled and
-abandoned Jesus, as Matthew says (26:56).
-
+Jesus</b>, because of his devotedness, but at a distance because of
+his fear, <b>and so did another disciple,</b> John, who out of
+humility does not mention himself. We can understand from this that
+the other disciples fled and abandoned Jesus, as Matthew says
+(26:56).</p>
 <p>2301 In the mystical interpretation, these two disciples
-indicate the two ways of life in which Christ is followed: the active life,
-which is signified by Peter, and the contemplative life, signified by John.
-Those in the active life follow Christ by obedience, "My sheep hear my voice"
-(10:27). Those in the contemplative life follow Christ by knowledge and
-contemplation, "We will know and follow you" [Ps 4:3].
-
-<p>2302 These two disciples followed Christ because they loved
-him more than the others did; and so they were the first to come to the tomb
-(20:2). And it was these two who came because they were united to each other by
-a stronger bond of love; and so they are frequently mentioned together in the
-Gospel and in the Acts, where we read that "They sent to them Peter and John"
-(Acts 8:14), and again that "Peter and John were going up to the temple at the
-hour of prayer" (Acts 3:1).
-
-<p>2303 Now the order in which they entered is given: John
-entered first and then he brought in Peter (v 16).
-
+indicate the two ways of life in which Christ is followed: the
+active life, which is signified by Peter, and the contemplative
+life, signified by John. Those in the active life follow Christ by
+obedience, "My sheep hear my voice" (10:27). Those in the
+contemplative life follow Christ by knowledge and contemplation,
+"We will know and follow you" [Ps 4:3].</p>
+<p>2302 These two disciples followed Christ because they loved him
+more than the others did; and so they were the first to come to the
+tomb (20:2). And it was these two who came because they were united
+to each other by a stronger bond of love; and so they are
+frequently mentioned together in the Gospel and in the Acts, where
+we read that "They sent to them Peter and John" (Acts 8:14), and
+again that "Peter and John were going up to the temple at the hour
+of prayer" (Acts 3:1).</p>
+<p>2303 Now the order in which they entered is given: John entered
+first and then he brought in Peter (v 16).</p>
 <p>2304 It was John who entered first, with Jesus, <b>as this
-disciple was known to the high priest ... while Peter stood outside at the door.
-</b>Although John had been a fisherman and had been called as a young man by
-Christ, he was still known by the high priest, either because John's father was
-a servant of the high priest, or a relative. John did not mention that the high
-priest knew him because he was proud, but because of his humility, so that the
-fact that he was the first to enter, with Jesus, into the court of the high
-priest, ahead of Peter, would not be ascribed to his virtue and superiority
-rather than to his acquaintance with the high priest. Thus he says, <b>as this
-disciple</b>, John himself, <b>was known to the high priest</b>. Consequently,
-he was able to enter with Jesus into the high priest's court, where Christ had
-been led. <b>While Peter stood outside</b>;<b> </b>this was like a foreboding
-of his future denial: "Those who saw me, fled outside from me" [Ps 31:11].
-
-<p>2305 Mystically understood, John enters with Jesus because
-the contemplative life is one of familiarity with Jesus: "When I enter my
-house, I shall find rest with her [wisdom]" (Wis 8:16). Peter stands outside
-because the active life is busy with exterior things: "Mary sat at the Lord's
-feet and listened to his teaching. But Martha was distracted with much serving"
-(Lk 10:39).
-
+disciple was known to the high priest ... while Peter stood outside
+at the door.</b> Although John had been a fisherman and had been
+called as a young man by Christ, he was still known by the high
+priest, either because John's father was a servant of the high
+priest, or a relative. John did not mention that the high priest
+knew him because he was proud, but because of his humility, so that
+the fact that he was the first to enter, with Jesus, into the court
+of the high priest, ahead of Peter, would not be ascribed to his
+virtue and superiority rather than to his acquaintance with the
+high priest. Thus he says, <b>as this disciple</b>, John himself,
+<b>was known to the high priest</b>. Consequently, he was able to
+enter with Jesus into the high priest's court, where Christ had
+been led. <b>While Peter stood outside</b>; this was like a
+foreboding of his future denial: "Those who saw me, fled outside
+from me" [Ps 31:11].</p>
+<p>2305 Mystically understood, John enters with Jesus because the
+contemplative life is one of familiarity with Jesus: "When I enter
+my house, I shall find rest with her [wisdom]" (Wis 8:16). Peter
+stands outside because the active life is busy with exterior
+things: "Mary sat at the Lord's feet and listened to his teaching.
+But Martha was distracted with much serving" (Lk 10:39).</p>
 <p>2306 Here we see how Peter was let in due to John's
-intervention, because <b>the other disciple, John who was known to the high
-priest, went out and spoke to the maid who kept the door, </b>with the
-intention of bringing Peter in, and then he brought Peter in. The mystical
-interpretation of this is that the active life is brought to Christ by the
-contemplative life: for just as the lower reason is directed by the higher
-reason, so the active life is directed by the contemplative life: "Oh send out
-your light and your truth; let them lead me, let them bring me to your holy
-hill and to your dwelling" (Ps 43:3).
-
-<p>2307 Now we see the denial of Peter: first, the
-circumstances or the incitement of his denial; secondly the denial itself (v
-17b); thirdly, Peter strengthens his denial (v 18).
-
+intervention, because <b>the other disciple, John who was known to
+the high priest, went out and spoke to the maid who kept the
+door,</b> with the intention of bringing Peter in, and then he
+brought Peter in. The mystical interpretation of this is that the
+active life is brought to Christ by the contemplative life: for
+just as the lower reason is directed by the higher reason, so the
+active life is directed by the contemplative life: "Oh send out
+your light and your truth; let them lead me, let them bring me to
+your holy hill and to your dwelling" (Ps 43:3).</p>
+<p>2307 Now we see the denial of Peter: first, the circumstances or
+the incitement of his denial; secondly the denial itself (v 17b);
+thirdly, Peter strengthens his denial (v 18).</p>
 <p>2308 The circumstances and incitement of his denial was the
-question of the maid who kept the door: <b>The maid who kept the door said to
-Peter, Are not you also one of this man's disciples?</b> She says <b>you also</b>
-because she knew that John was a disciple of Christ, but she did not mention
-this to him because of their friendliness. This incident shows how weak Peter
-was at that time, for he was incited to deny Christ under feeble circumstances.
-How weak these circumstances were is shown, first of all, from the person who
-asked him: for it was not an armed soldier or an imposing high priest, but a
-woman, and a door keeper at that. Secondly, from the very form of the question:
-she did not say, "Are you a disciple of that traitor?" but rather, <b>Are not
-you also one of this man's disciples?</b> This seemed to indicate a certain
-sympathy. We can learn from this that "By the word of the Lord the heavens were
-made, and all their power by the breath of his mouth" [Ps 33:6], because this
-same person who denied Christ at the questioning of a maid servant afterwards
-professed and preached the name of Christ before the chief priests (Acts 4:8).
-
-<p>2309 Now comes Peter's denial, when he says, <b>He said, I
-am not</b>. We should note, according to Augustine, that Christ is denied not
-only by those who say that he is not the Christ, but also by those who deny
-that they are Christians.<a href="#_ftn11" name="_ftnref11">[11]</a>
-For Peter at this time did nothing other than deny that he was a Christian. Our
-Lord permitted Peter to deny him because he wanted the very one who was to be
-the head of the entire Church to be all the more compassionate to the weak and
-sinners, having experienced in himself his own weakness in the face of sin:
-"For we have not a high priest who is unable to sympathize with our weakness,
-but one who in every respect has been tempted as we are, yet without sinning" (Heb
-4:15). This is true of Christ, and it can also be said of Peter, with his sins.
-
-<p>Some say that Peter's denial did
-not come from fear, but from love: for he wanted to always be with Christ and
-to follow him all the time. But he knew that if he admitted he was a disciple
-of Christ, he would have been separated from him and expelled. But this does
-not agree with our Lord's words: for Peter did not deny Christ because he
-feared to be separated from him, but because he was not willing to lay down his
-life for Christ. Before, when Peter said, "I will lay down my life for you,"
-Jesus answered, "Will you lay down your life for me? Truly, truly, I say to
-you, the cock will not crow, till you have denied me three times" (13:37).
-
-<p>2310 We see Peter strengthen his denial when we read, <b>Now
-the servants and officers had made a charcoal fire ... Peter also was with
-them, standing and warming himself, </b>so he would not seem to be one of
-Christ's disciples. Trying not to seem a disciple, he mixed with the servants
-and officers standing by the fire because of the cold, which sometimes occurs
-in March during the early spring. Peter was not attentive to the Psalm: "Be
-holy with the holy, persevere with those who persevere" [Ps 18:26]. Even the
-very time of the year corresponded to his heart, in which charity had grown
-cold: "Most men's love will grow cold" (Mt 24: 12).
-
-<p>2311 <b>The high priest then questioned Jesus. </b>First we
-see Christ's interrogation; secondly, his reply (v 20); thirdly, he is abused
-for his reply (v 22).
-
-<p>2312 Two charges were brought against Christ by the Jews: he
-had false and novel teachings: "What is this? A new teaching!" (Mk 1:27); and
-he was inciting civil discord, gathering his own followers: "He stirs up the
-people, teaching throughout all Judea, from Galilee even to this place" (Lk
-23:5). Consequently, he is interrogated on these two points: first, about his
-followers, <b>about his disciples</b>, whom were thought to be misled;
-secondly, about <b>his teaching</b>, regarded as false.
-
-<p>2213 Now our Lord's answer is given: first, we see his
-manner of teaching; secondly, he asks for the testimony of others (v 21). Two
-things are done about the first: we see how Christ taught his doctrine;
-secondly, this is further described.
-
-<p>2314 He says, <b>I have spoken openly to the world. </b>This
-seems to conflict with "The hour is coming when I shall no longer speak to you
-in figures but tell you plainly of the Father" (16:25). So, if he had not yet
-spoken openly to his disciples, how could he have spoken openly to the world? I
-answer that he had not yet spoken openly to his disciples in the sense that he
-had set forth for them his most profound thoughts. But he did speak openly to
-the world in the sense that he spoke to many, publicly.
-
+question of the maid who kept the door: <b>The maid who kept the
+door said to Peter, Are not you also one of this man's
+disciples?</b> She says <b>you also</b> because she knew that John
+was a disciple of Christ, but she did not mention this to him
+because of their friendliness. This incident shows how weak Peter
+was at that time, for he was incited to deny Christ under feeble
+circumstances. How weak these circumstances were is shown, first of
+all, from the person who asked him: for it was not an armed soldier
+or an imposing high priest, but a woman, and a door keeper at that.
+Secondly, from the very form of the question: she did not say, "Are
+you a disciple of that traitor?" but rather, <b>Are not you also
+one of this man's disciples?</b> This seemed to indicate a certain
+sympathy. We can learn from this that "By the word of the Lord the
+heavens were made, and all their power by the breath of his mouth"
+[Ps 33:6], because this same person who denied Christ at the
+questioning of a maid servant afterwards professed and preached the
+name of Christ before the chief priests (Acts 4:8).</p>
+<p>2309 Now comes Peter's denial, when he says, <b>He said, I am
+not</b>. We should note, according to Augustine, that Christ is
+denied not only by those who say that he is not the Christ, but
+also by those who deny that they are Christians.<a href="#_ftn11"
+name="_ftnref11" id="_ftnref11">[11]</a> For Peter at this time did
+nothing other than deny that he was a Christian. Our Lord permitted
+Peter to deny him because he wanted the very one who was to be the
+head of the entire Church to be all the more compassionate to the
+weak and sinners, having experienced in himself his own weakness in
+the face of sin: "For we have not a high priest who is unable to
+sympathize with our weakness, but one who in every respect has been
+tempted as we are, yet without sinning" (Heb 4:15). This is true of
+Christ, and it can also be said of Peter, with his sins.</p>
+<p>Some say that Peter's denial did not come from fear, but from
+love: for he wanted to always be with Christ and to follow him all
+the time. But he knew that if he admitted he was a disciple of
+Christ, he would have been separated from him and expelled. But
+this does not agree with our Lord's words: for Peter did not deny
+Christ because he feared to be separated from him, but because he
+was not willing to lay down his life for Christ. Before, when Peter
+said, "I will lay down my life for you," Jesus answered, "Will you
+lay down your life for me? Truly, truly, I say to you, the cock
+will not crow, till you have denied me three times" (13:37).</p>
+<p>2310 We see Peter strengthen his denial when we read, <b>Now the
+servants and officers had made a charcoal fire ... Peter also was
+with them, standing and warming himself,</b> so he would not seem
+to be one of Christ's disciples. Trying not to seem a disciple, he
+mixed with the servants and officers standing by the fire because
+of the cold, which sometimes occurs in March during the early
+spring. Peter was not attentive to the Psalm: "Be holy with the
+holy, persevere with those who persevere" [Ps 18:26]. Even the very
+time of the year corresponded to his heart, in which charity had
+grown cold: "Most men's love will grow cold" (Mt 24: 12).</p>
+<p>2311 <b>The high priest then questioned Jesus.</b> First we see
+Christ's interrogation; secondly, his reply (v 20); thirdly, he is
+abused for his reply (v 22).</p>
+<p>2312 Two charges were brought against Christ by the Jews: he had
+false and novel teachings: "What is this? A new teaching!" (Mk
+1:27); and he was inciting civil discord, gathering his own
+followers: "He stirs up the people, teaching throughout all Judea,
+from Galilee even to this place" (Lk 23:5). Consequently, he is
+interrogated on these two points: first, about his followers,
+<b>about his disciples</b>, whom were thought to be misled;
+secondly, about <b>his teaching</b>, regarded as false.</p>
+<p>2213 Now our Lord's answer is given: first, we see his manner of
+teaching; secondly, he asks for the testimony of others (v 21). Two
+things are done about the first: we see how Christ taught his
+doctrine; secondly, this is further described.</p>
+<p>2314 He says, <b>I have spoken openly to the world.</b> This
+seems to conflict with "The hour is coming when I shall no longer
+speak to you in figures but tell you plainly of the Father"
+(16:25). So, if he had not yet spoken openly to his disciples, how
+could he have spoken openly to the world? I answer that he had not
+yet spoken openly to his disciples in the sense that he had set
+forth for them his most profound thoughts. But he did speak openly
+to the world in the sense that he spoke to many, publicly.</p>
 <p>2315 This is described more fully as he says, <b>I have always
-taught in the synagogues and in the temple</b>.<b> </b>On the contrary, Matthew
-(c 16) shows that Christ taught his disciples when alone with them many things
-without using figures. This can be answered in three ways. First, what Christ
-said to the twelve disciples was not considered to be spoken in secret.
-Secondly, he did not teach these things to them with the intention that they be
-kept hidden. Thirdly, our Lord is speaking here of the teaching he gave to the
-people, which was not given to them secretly but in public places: "I have told
-the glad news of deliverance in the great congregation" (Ps 40:9); "I did not
-speak in secret, in a land of darkness" (Is 45:19).
-
-<p>2316 To support him he asks for the testimony of others,
-saying, <b>Why do you ask me? Ask those who have heard me, what I said to them.
-</b>First, he sends them to the testimony of others; secondly, he shows whose
-testimony he wants; thirdly, he gives the reason for this.
-
-<p>As to the first he says, <b>Why do
-you ask me?</b> He is saying in effect: You can find this out from others. And
-then he adds, referring to the second point, <b>Ask those who have heard me</b>:
-"Then the Pharisees went and took counsel how to entangle him in his talk" (Mt
-22:15). Nevertheless, they could not find anything against him. Then he gives
-the reason for his request saying, <b>they know what I said, </b>and they can
-testify to this.
-<BR><BR><BR>
-<p align=center><b>LECTURE 4
-
-<BLOCKQUOTE><p>22 When he had said this, one of the officers standing by
-struck Jesus with his hand, saying, "Is that how you answer the high priest?"
-23 Jesus answered him, "If I have spoken wrongly, bear witness to the wrong;
-but if I have spoken rightly, why do you strike me?" 24 Annas then sent him
-bound to Caiaphas the high priest. 25 Now Simon Peter was standing and warming
-himself. They said to him, "Are not you also one of his disciples?" He denied
-it and said, "I am not." 26 One of the servants of the high priest, a kinsman
-of the man whose ear Peter had cut off, asked, "Did I not see you in the garden
-with him?" 27 Peter again denied it; and at once the cock crowed.<a
-href="#_ftn12" name="_ftnref12">[12]</b></a></BLOCKQUOTE>
-
-<p>2317 After telling us of our Lord's answer, the Evangelist
-now shows how it was rebuked: first, we see the rebuke given by an officer;
-secondly, our Lord's defense of his answer (v 23).
-
-<p>2318 An officer reproached our Lord's answer, first of all,
-by an action. He delivered a reproving blow; for the Evangelist says, <b>When
-he</b>, that is, Jesus, <b>had said this, one of the officers</b>, of the high
-priest, <b>standing by struck Jesus with his hand</b>. This did not happen by
-chance; it had been predicted long before and many times: "I gave my back to
-the smiters, and my cheeks to those who pulled out the beard" (Is 50:6); "Let
-him give his cheek to the smiter, and be filled with insults" (Lam 3:30); "With
-a rod they strike upon the cheek the ruler of Israel" (Mic 5:1).
-
-<p>Secondly, the officer reproached
-Christ with words, saying, <b>Is that how your answer the high priest? </b>We
-can see from this that Annas was a high priest, and that Jesus had not yet been
-sent to Caiaphas. This is why Luke mentions two high priests: "in the high&#8209;priesthood
-of Annas and Caiaphas" (Lk 3:2). Two high priests are mentioned because they
-alternated as high priests, but that year Annas [really Caiaphas] was the high
-priest.
-
-<p>2319 Earlier, when the testimony of those who had heard
-Jesus was being sought, and the chief priests had sent their officers to arrest
-him (7:32), they themselves were captivated by the words of Jesus and returned
-saying, "No man ever spoke like this man" (7:46). The officer who now struck
-Christ was incited to do so in order to show that he had not been one of those
-in the prior group. He thought that Christ had shown a lack of respect because
-in saying, <b>Why do you ask me? Ask those who have heard me</b>, he seemed to
-be finding fault with the high priest for asking a thoughtless question, and it
-is written: "You will not speak evil of a ruler of your people" [Ex 23:28].
-
+taught in the synagogues and in the temple</b>. On the contrary,
+Matthew (c 16) shows that Christ taught his disciples when alone
+with them many things without using figures. This can be answered
+in three ways. First, what Christ said to the twelve disciples was
+not considered to be spoken in secret. Secondly, he did not teach
+these things to them with the intention that they be kept hidden.
+Thirdly, our Lord is speaking here of the teaching he gave to the
+people, which was not given to them secretly but in public places:
+"I have told the glad news of deliverance in the great
+congregation" (Ps 40:9); "I did not speak in secret, in a land of
+darkness" (Is 45:19).</p>
+<p>2316 To support him he asks for the testimony of others, saying,
+<b>Why do you ask me? Ask those who have heard me, what I said to
+them.</b> First, he sends them to the testimony of others;
+secondly, he shows whose testimony he wants; thirdly, he gives the
+reason for this.</p>
+<p>As to the first he says, <b>Why do you ask me?</b> He is saying
+in effect: You can find this out from others. And then he adds,
+referring to the second point, <b>Ask those who have heard me</b>:
+"Then the Pharisees went and took counsel how to entangle him in
+his talk" (Mt 22:15). Nevertheless, they could not find anything
+against him. Then he gives the reason for his request saying,
+<b>they know what I said,</b> and they can testify to this.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 4</b></p>
+<blockquote>
+<p><b>22 When he had said this, one of the officers standing by
+struck Jesus with his hand, saying, "Is that how you answer the
+high priest?" 23 Jesus answered him, "If I have spoken wrongly,
+bear witness to the wrong; but if I have spoken rightly, why do you
+strike me?" 24 Annas then sent him bound to Caiaphas the high
+priest. 25 Now Simon Peter was standing and warming himself. They
+said to him, "Are not you also one of his disciples?" He denied it
+and said, "I am not." 26 One of the servants of the high priest, a
+kinsman of the man whose ear Peter had cut off, asked, "Did I not
+see you in the garden with him?" 27 Peter again denied it; and at
+once the cock crowed.<a href="#_ftn12" name="_ftnref12" id=
+"_ftnref12">[12]</a></b></p>
+</blockquote>
+<p>2317 After telling us of our Lord's answer, the Evangelist now
+shows how it was rebuked: first, we see the rebuke given by an
+officer; secondly, our Lord's defense of his answer (v 23).</p>
+<p>2318 An officer reproached our Lord's answer, first of all, by
+an action. He delivered a reproving blow; for the Evangelist says,
+<b>When he</b>, that is, Jesus, <b>had said this, one of the
+officers</b>, of the high priest, <b>standing by struck Jesus with
+his hand</b>. This did not happen by chance; it had been predicted
+long before and many times: "I gave my back to the smiters, and my
+cheeks to those who pulled out the beard" (Is 50:6); "Let him give
+his cheek to the smiter, and be filled with insults" (Lam 3:30);
+"With a rod they strike upon the cheek the ruler of Israel" (Mic
+5:1).</p>
+<p>Secondly, the officer reproached Christ with words, saying,
+<b>Is that how your answer the high priest?</b> We can see from
+this that Annas was a high priest, and that Jesus had not yet been
+sent to Caiaphas. This is why Luke mentions two high priests: "in
+the high&#8209;priesthood of Annas and Caiaphas" (Lk 3:2). Two high
+priests are mentioned because they alternated as high priests, but
+that year Annas [really Caiaphas] was the high priest.</p>
+<p>2319 Earlier, when the testimony of those who had heard Jesus
+was being sought, and the chief priests had sent their officers to
+arrest him (7:32), they themselves were captivated by the words of
+Jesus and returned saying, "No man ever spoke like this man"
+(7:46). The officer who now struck Christ was incited to do so in
+order to show that he had not been one of those in the prior group.
+He thought that Christ had shown a lack of respect because in
+saying, <b>Why do you ask me? Ask those who have heard me</b>, he
+seemed to be finding fault with the high priest for asking a
+thoughtless question, and it is written: "You will not speak evil
+of a ruler of your people" [Ex 23:28].</p>
 <p>2320 Jesus justified himself, saying, <b>If I have spoken
-wrongly</b>, in my answer to the high priest, <b>bear witness to the wrong. </b>That
-is, if your have reason to reproach me for what I have just said, show that I
-have spoken badly, because "Only on the evidence of two witnesses, or of three
-witnesses, shall a charge be sustained" (Deut 19:18). <b>But if I have spoken
-rightly</b>, if you cannot show I have spoken badly, <b>why do you strike me?</b>
-Why flare up against me?
-
-<p>Or, this reply of Christ could be
-referred to what he had said before this time: "Ask those who have heard me,
-what I said to them" (v 21). Then the meaning is: <b>If I have spoken badly</b>,
-in the synagogue and in the temple, which I should not have done, <b>bear
-witness to the wrong</b>, report what I have said to the high priest. But the
-officer was unable to do his. <b>But if I have spoken rightly</b>, that is,
-taught rightly, <b>Why do you strike me?</b> In other words: This is unjust:
-"Is evil a recompense for good? Yet they have dug a pit for my life" (Jer
-18:20).
-
-<p>2321 A difficulty arises here for in Matthew our Lord
-commanded his disciples, "If anyone strikes you on the right cheek, turn to him
-the other also" (Mt 5:39). And we also read about Christ that "Jesus began to
-do and teach" (Acts 1:1). So, Christ ought to have done himself what he had
-taught others to do. But he did not do this. Indeed, he did the contrary and
-defended himself.
-
-<p>I say to this, with Augustine, that
-the statements and commands found in sacred scripture can be interpreted and
-understood from the actions of the saints, since it is the same Holy Spirit who
-inspired the prophets and the other sacred authors and who inspires the actions
-of the saints. As we read: "Moved by the Holy Spirit holy men of God spoke" (2
-Pet 1:21); and "For all who are led by the Spirit of God are sons of God" (Rom
-8:14). Thus, sacred scripture should be understood according to the way Christ
-and other holy persons followed it. Now, Christ did not turn his other cheek
-here; and Paul did not do so either (Acts 16:22). Accordingly, we should not
-think that Christ has commanded us to actually turn our physical cheek to one
-who has struck the other. We should understand it to mean that we should be
-ready to do this if it turned out to be necessary to do so. That is, our
-attitude should be such that we would not be inwardly stirred up against the
-one striking us, but be ready or disposed to endure the same or even more. This
-is how out Lord observed it, for he offered his body to be killed.<a
-href="#_ftn13" name="_ftnref13">[13]</a>
-So, our Lord's defense is useful for our instruction.
-
-<p>2322 Now there is mention that he was sent from one high
-priest to the other. First, it is mentioned that Jesus was sent to the other
-high priest; secondly, the narration of Peter's denial is completed (v 25).
-
-<p>2323 He says, <b>Annas then sent him bound to Caiaphas the
-high priest, </b>to whom he was originally being led. We saw before why he had
-been first brought to Annas. Note the wickedness of Annas: although he ought to
-have released Christ, since he was without fault, he yet sent him tied to
-Caiaphas.
-
-<p>2324 Now the second and third denials of Peter are
-presented: first, the circumstances of the denials; secondly, the two denials;
-and thirdly, the fulfillment of Christ's prediction (v 27).
-
-<p>2325 The circumstance of Peter's second denial was his
-staying with the officers of the high priest who were standing near the fire.
-Chrysostom says that although Christ was on his way to Caiaphas, Peter still
-remained with the officers [by the fire].  Peter had become so preoccupied with
-his sin after his denial that he, who before was so ardent, now seemed not to
-care what happened to Christ: "No man repents of his wickedness, saying, 'What
-have I done?'" (Jer 8:6). For Chrysostom, <b>Simon Peter was still standing and
-warming himself, </b>although Christ had already left, unmindful of the saying:
-"Blessed is the man who walks not in the counsel of the wicked" (Ps 1:1).<a
-href="#_ftn14" name="_ftnref14">[14]</a>
-
-<p>But this interpretation is not
-acceptable because it would follow that Peter's second and third denials were
-made in the absence of Christ. This is contrary to Luke (22:61), who says that
-after the third denial of Peter, our Lord turned and looked at him. For this
-reason Augustine explains it another way and says that the Evangelist is giving
-a general view in his own way to show the connection and order of the denials.
-The Evangelist had said above that "the servants and officers had made a
-charcoal fire, because it was cold, and they were standing and warming
-themselves; Peter also was with them, standing and warming himself" (v 18). The
-Evangelist then interposes the examination of Christ by the high priest (v 19&#8209;23),
-and immediately returns to continue the series of Peter's denials, using
-practically the same words as before, "Now Simon Peter was standing and warming
-himself" (v 25), that is, referring to the time before Christ was sent to
-Caiaphas.
-
-<p>2326 Then the Evangelist mentions the next two denials of
-Peter (v 25). Two things are stated about each: the circumstance of the denial,
-that is, the question, and the denial itself. There are two questions about the
-literal meaning. When Matthew speaks of the second denial, he says, "And when
-he went out to the porch, another maid saw him, and she said to the bystanders,
-'This man was with Jesus of Nazareth.' And again he denied it with an oath" (Mt
-26:71&#8209;2). There seems to be two disagreements here. John says that Peter
-denied Christ by the fire (v 25), and Matthew says this happened as Peter was
-going out to the porch. Again, in Matthew, Peter is questioned by another maid,
-but John has him questioned by others, that is, a number of others, for he
-says, <b>They said to him, Are not you also one of his disciples? </b>(v 25).
-Luke also says that Christ was questioned by one person, "And after an interval
-of about an hour still another insisted, saying, 'Certainly this man also was
-with him'" (Lk 22:59). [This is the third denial in Luke, and his second denial
-is also instigated by one person, Lk 22:58].
-
-<p>We should say to these points that
-after Peter first denied Christ, he then got up and as he was going out to the
-porch another maid questioned him. Or, this maid told others that Peter was one
-of them, as Matthew says (Mt 26:71). Thus Peter denied Christ a second time.
-After this Peter returned so as to avoid seeming to be a follower of Christ and
-sat with the others. As he was sitting there, bystanders, who had heard it from
-the maid, questioned him again, as Matthew says (Mt 26:73). Or, one of the
-servants asked first, as John has here (v 26) and then other bystanders joined
-in. This was Peter's third denial.
-
-<p>About this third denial, John says,
-<b>One of the servants of the high priest, a kinsman of the man whose ear Peter
-had cut off</b>. This person testified to what he had seen, <b>Did I not see you
-in the garden with him? </b>And so after an interval of an hour Peter again
-denied it, the third time.
-
-<p>It is not important if other
-Evangelists say that the third question was asked by several persons, while
-John has it asked by one. For it is possible that this man, being more certain,
-asked first, and that incited the others to ask also. Those who were standing
-about said many things about this matter, and one Evangelist speaks of one of
-these, and another of something else. This happened because their main
-intention was not to note these details, but to show the statement Peter made
-and to show that what our Lord had said to Peter came true. Accordingly, all
-agree on what Peter said: "What the Lord speaks, that will I speak" (Num
-24:13).
-
+wrongly</b>, in my answer to the high priest, <b>bear witness to
+the wrong.</b> That is, if your have reason to reproach me for what
+I have just said, show that I have spoken badly, because "Only on
+the evidence of two witnesses, or of three witnesses, shall a
+charge be sustained" (Deut 19:18). <b>But if I have spoken
+rightly</b>, if you cannot show I have spoken badly, <b>why do you
+strike me?</b> Why flare up against me?</p>
+<p>Or, this reply of Christ could be referred to what he had said
+before this time: "Ask those who have heard me, what I said to
+them" (v 21). Then the meaning is: <b>If I have spoken badly</b>,
+in the synagogue and in the temple, which I should not have done,
+<b>bear witness to the wrong</b>, report what I have said to the
+high priest. But the officer was unable to do his. <b>But if I have
+spoken rightly</b>, that is, taught rightly, <b>Why do you strike
+me?</b> In other words: This is unjust: "Is evil a recompense for
+good? Yet they have dug a pit for my life" (Jer 18:20).</p>
+<p>2321 A difficulty arises here for in Matthew our Lord commanded
+his disciples, "If anyone strikes you on the right cheek, turn to
+him the other also" (Mt 5:39). And we also read about Christ that
+"Jesus began to do and teach" (Acts 1:1). So, Christ ought to have
+done himself what he had taught others to do. But he did not do
+this. Indeed, he did the contrary and defended himself.</p>
+<p>I say to this, with Augustine, that the statements and commands
+found in sacred scripture can be interpreted and understood from
+the actions of the saints, since it is the same Holy Spirit who
+inspired the prophets and the other sacred authors and who inspires
+the actions of the saints. As we read: "Moved by the Holy Spirit
+holy men of God spoke" (2 Pet 1:21); and "For all who are led by
+the Spirit of God are sons of God" (Rom 8:14). Thus, sacred
+scripture should be understood according to the way Christ and
+other holy persons followed it. Now, Christ did not turn his other
+cheek here; and Paul did not do so either (Acts 16:22).
+Accordingly, we should not think that Christ has commanded us to
+actually turn our physical cheek to one who has struck the other.
+We should understand it to mean that we should be ready to do this
+if it turned out to be necessary to do so. That is, our attitude
+should be such that we would not be inwardly stirred up against the
+one striking us, but be ready or disposed to endure the same or
+even more. This is how out Lord observed it, for he offered his
+body to be killed.<a href="#_ftn13" name="_ftnref13" id=
+"_ftnref13">[13]</a> So, our Lord's defense is useful for our
+instruction.</p>
+<p>2322 Now there is mention that he was sent from one high priest
+to the other. First, it is mentioned that Jesus was sent to the
+other high priest; secondly, the narration of Peter's denial is
+completed (v 25).</p>
+<p>2323 He says, <b>Annas then sent him bound to Caiaphas the high
+priest,</b> to whom he was originally being led. We saw before why
+he had been first brought to Annas. Note the wickedness of Annas:
+although he ought to have released Christ, since he was without
+fault, he yet sent him tied to Caiaphas.</p>
+<p>2324 Now the second and third denials of Peter are presented:
+first, the circumstances of the denials; secondly, the two denials;
+and thirdly, the fulfillment of Christ's prediction (v 27).</p>
+<p>2325 The circumstance of Peter's second denial was his staying
+with the officers of the high priest who were standing near the
+fire. Chrysostom says that although Christ was on his way to
+Caiaphas, Peter still remained with the officers [by the fire].
+Peter had become so preoccupied with his sin after his denial that
+he, who before was so ardent, now seemed not to care what happened
+to Christ: "No man repents of his wickedness, saying, 'What have I
+done?'" (Jer 8:6). For Chrysostom, <b>Simon Peter was still
+standing and warming himself,</b> although Christ had already left,
+unmindful of the saying: "Blessed is the man who walks not in the
+counsel of the wicked" (Ps 1:1).<a href="#_ftn14" name="_ftnref14"
+id="_ftnref14">[14]</a></p>
+<p>But this interpretation is not acceptable because it would
+follow that Peter's second and third denials were made in the
+absence of Christ. This is contrary to Luke (22:61), who says that
+after the third denial of Peter, our Lord turned and looked at him.
+For this reason Augustine explains it another way and says that the
+Evangelist is giving a general view in his own way to show the
+connection and order of the denials. The Evangelist had said above
+that "the servants and officers had made a charcoal fire, because
+it was cold, and they were standing and warming themselves; Peter
+also was with them, standing and warming himself" (v 18). The
+Evangelist then interposes the examination of Christ by the high
+priest (v 19&#8209;23), and immediately returns to continue the
+series of Peter's denials, using practically the same words as
+before, "Now Simon Peter was standing and warming himself" (v 25),
+that is, referring to the time before Christ was sent to
+Caiaphas.</p>
+<p>2326 Then the Evangelist mentions the next two denials of Peter
+(v 25). Two things are stated about each: the circumstance of the
+denial, that is, the question, and the denial itself. There are two
+questions about the literal meaning. When Matthew speaks of the
+second denial, he says, "And when he went out to the porch, another
+maid saw him, and she said to the bystanders, 'This man was with
+Jesus of Nazareth.' And again he denied it with an oath" (Mt
+26:71&#8209;2). There seems to be two disagreements here. John says
+that Peter denied Christ by the fire (v 25), and Matthew says this
+happened as Peter was going out to the porch. Again, in Matthew,
+Peter is questioned by another maid, but John has him questioned by
+others, that is, a number of others, for he says, <b>They said to
+him, Are not you also one of his disciples?</b> (v 25). Luke also
+says that Christ was questioned by one person, "And after an
+interval of about an hour still another insisted, saying,
+'Certainly this man also was with him'" (Lk 22:59). [This is the
+third denial in Luke, and his second denial is also instigated by
+one person, Lk 22:58].</p>
+<p>We should say to these points that after Peter first denied
+Christ, he then got up and as he was going out to the porch another
+maid questioned him. Or, this maid told others that Peter was one
+of them, as Matthew says (Mt 26:71). Thus Peter denied Christ a
+second time. After this Peter returned so as to avoid seeming to be
+a follower of Christ and sat with the others. As he was sitting
+there, bystanders, who had heard it from the maid, questioned him
+again, as Matthew says (Mt 26:73). Or, one of the servants asked
+first, as John has here (v 26) and then other bystanders joined in.
+This was Peter's third denial.</p>
+<p>About this third denial, John says, <b>One of the servants of
+the high priest, a kinsman of the man whose ear Peter had cut
+off</b>. This person testified to what he had seen, <b>Did I not
+see you in the garden with him?</b> And so after an interval of an
+hour Peter again denied it, the third time.</p>
+<p>It is not important if other Evangelists say that the third
+question was asked by several persons, while John has it asked by
+one. For it is possible that this man, being more certain, asked
+first, and that incited the others to ask also. Those who were
+standing about said many things about this matter, and one
+Evangelist speaks of one of these, and another of something else.
+This happened because their main intention was not to note these
+details, but to show the statement Peter made and to show that what
+our Lord had said to Peter came true. Accordingly, all agree on
+what Peter said: "What the Lord speaks, that will I speak" (Num
+24:13).</p>
 <p>2327 Now he mentions the sign given by Christ which Peter
-recalled. <b>And at once the cock crowed, </b>moved by God's power, so that the
-prediction of the physician would be fulfilled and to demonstrate the
-presumption of the one who was sick. 
-<BR><BR><BR>
-<p align=center><b>LECTURE 5
-
-<BLOCKQUOTE><p>28 Then they led Jesus from the house of Caiaphas to the
-praetorium [to Caiaphas, to the praetorium]. It was early. They themselves did
-not enter the praetorium, so that they might not be defiled, but might eat the
-passover. 29 So Pilate went out to them and said, "What accusation do you bring
-against this man?" 30 They answered him, "If this man were not an evildoer, we
-would not have handed him over." 31 Pilate said to them, "Take him yourselves
-and judge him by your own law." The Jews said to him, "It is not lawful for us
-to put any man to death." 32 This was to fulfill the word which Jesus had
-spoken to show by what death he was to die.</BLOCKQUOTE></b>
-
-<p>2328 Now the Evangelist tells about Christ's being handed
-over to the Gentiles: first, we see him delivered to the governor; secondly,
-Christ is examined by him (v 29); thirdly, the governor declares that Christ is
-innocent (v 38b). He does three things about the first: the place where Christ
-was delivered is stated; secondly, the time; thirdly, the way he was handed
-over.
-
+recalled. <b>And at once the cock crowed,</b> moved by God's power,
+so that the prediction of the physician would be fulfilled and to
+demonstrate the presumption of the one who was sick.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 5</b></p>
+<blockquote>
+<p><b>28 Then they led Jesus from the house of Caiaphas to the
+praetorium [to Caiaphas, to the praetorium]. It was early. They
+themselves did not enter the praetorium, so that they might not be
+defiled, but might eat the passover. 29 So Pilate went out to them
+and said, "What accusation do you bring against this man?" 30 They
+answered him, "If this man were not an evildoer, we would not have
+handed him over." 31 Pilate said to them, "Take him yourselves and
+judge him by your own law." The Jews said to him, "It is not lawful
+for us to put any man to death." 32 This was to fulfill the word
+which Jesus had spoken to show by what death he was to die.</b></p>
+</blockquote>
+<p>2328 Now the Evangelist tells about Christ's being handed over
+to the Gentiles: first, we see him delivered to the governor;
+secondly, Christ is examined by him (v 29); thirdly, the governor
+declares that Christ is innocent (v 38b). He does three things
+about the first: the place where Christ was delivered is stated;
+secondly, the time; thirdly, the way he was handed over.</p>
 <p>2329 The place was the praetorium, for he says, <b>They led
-Jesus to Caiaphas, to the praetorium. </b>This is the place where judgment is
-given. In the army the commander's tent was known as the praetorium; and so
-this residence of the governor was also called a praetorium.
-
-<p>But how can Christ be led to
-Caiaphas, to the praetorium? One could say that Caiaphas had come ahead to the
-residence of Pilate to tell him that Jesus would be handed over to him. And so
-Jesus was led to Caiaphas when he was in the praetorium with Pilate. Or, one
-could say that since Caiaphas was the high priest, he had a large dwelling, so
-large that the governor lived there and made it his residence. Then the meaning
-is: <b>they led Jesus to Caiaphas</b>, to his residence, and so <b>to the
-praetorium.</b>
-
-<p>Or, one could say that the Greek
-text is better, which says, <b>Then they led Jesus from Caiaphas to the
-praetorium. </b>This takes away the problem.
-
+Jesus to Caiaphas, to the praetorium.</b> This is the place where
+judgment is given. In the army the commander's tent was known as
+the praetorium; and so this residence of the governor was also
+called a praetorium.</p>
+<p>But how can Christ be led to Caiaphas, to the praetorium? One
+could say that Caiaphas had come ahead to the residence of Pilate
+to tell him that Jesus would be handed over to him. And so Jesus
+was led to Caiaphas when he was in the praetorium with Pilate. Or,
+one could say that since Caiaphas was the high priest, he had a
+large dwelling, so large that the governor lived there and made it
+his residence. Then the meaning is: <b>they led Jesus to
+Caiaphas</b>, to his residence, and so <b>to the
+praetorium.</b></p>
+<p>Or, one could say that the Greek text is better, which says,
+<b>Then they led Jesus from Caiaphas to the praetorium.</b> This
+takes away the problem.</p>
 <p>2330 The time is mentioned, <b>It was early</b>, for their
-villainy was so great that they could hardly wait to turn him over to Pilate to
-be killed: "Woe to those who devise wickedness and work evil upon their beds!
-When the morning dawns, they perform it" (Mic 2:1); "The murderer rises at the
-light" (Job 24:14).
-
-<p>Here we find a difficult problem.
-The other three Evangelists say that early in the evening Christ was struck at
-the residence of Caiaphas, and questioned by him: "If you are the Christ, tell
-us" (Luke 22:67), and in the morning Christ was led to Pilate. But John says
-that he was led to Caiaphas. If we want to keep to the letter of the text, we
-could say that Caiaphas first saw Jesus when he was at the house of Annas,
-during the night, and at that time Christ could be examined by him.
-
-<p>But there still remains the
-difficulty that they say that Christ was struck at the residence of Caiaphas.
-This is solved by the Greek text which says that "they led Jesus from Caiaphas
-to the praetorium," because then during the night he was led from the residence
-of Annas to the residence of Caiaphas, where he was struck and examined by him,
-and in the morning he was led from Caiaphas to the praetorium.
-
-<p>2331 <b>They themselves did not enter the praetorium, so
-that they might not be defiled, but might eat the passover. </b>Here we see,
-first, their useless superstition, because they would not go into the praetorium.
-Secondly, we see the deference Pilate paid them, since he went out to meet
-them. A problem arises about the first point: that they would not enter the
-praetorium so as not to be defiled. The other Evangelists say that Christ was
-seized in the evening, on the day of the supper; and this would be the passover
-meal: "I have earnestly desired to eat this passover with you" (Lk 22:15). And
-then in the morning of the next day he was brought to the praetorium. Why then
-do we read <b>so that they might eat the passover</b>,<b> </b>since it was the
-day after the passover? Some of the modem Greeks say that we are now on the
-fourteenth lunar day of the month, and that Christ was crucified on the day the
-Jews celebrated the passover, but that Christ anticipated the passover by one
-day, since he knew he would be killed on the day of the Jewish passover. Thus,
-he celebrated the passover on the thirteenth lunar day, in the evening. And
-since the law commanded that the Jews should not have leavened bread from the
-fourteenth day of the first month to the twenty&#8209;first day, they say that
-Christ consecrated leavened bread.
-
+villainy was so great that they could hardly wait to turn him over
+to Pilate to be killed: "Woe to those who devise wickedness and
+work evil upon their beds! When the morning dawns, they perform it"
+(Mic 2:1); "The murderer rises at the light" (Job 24:14).</p>
+<p>Here we find a difficult problem. The other three Evangelists
+say that early in the evening Christ was struck at the residence of
+Caiaphas, and questioned by him: "If you are the Christ, tell us"
+(Luke 22:67), and in the morning Christ was led to Pilate. But John
+says that he was led to Caiaphas. If we want to keep to the letter
+of the text, we could say that Caiaphas first saw Jesus when he was
+at the house of Annas, during the night, and at that time Christ
+could be examined by him.</p>
+<p>But there still remains the difficulty that they say that Christ
+was struck at the residence of Caiaphas. This is solved by the
+Greek text which says that "they led Jesus from Caiaphas to the
+praetorium," because then during the night he was led from the
+residence of Annas to the residence of Caiaphas, where he was
+struck and examined by him, and in the morning he was led from
+Caiaphas to the praetorium.</p>
+<p>2331 <b>They themselves did not enter the praetorium, so that
+they might not be defiled, but might eat the passover.</b> Here we
+see, first, their useless superstition, because they would not go
+into the praetorium. Secondly, we see the deference Pilate paid
+them, since he went out to meet them. A problem arises about the
+first point: that they would not enter the praetorium so as not to
+be defiled. The other Evangelists say that Christ was seized in the
+evening, on the day of the supper; and this would be the passover
+meal: "I have earnestly desired to eat this passover with you" (Lk
+22:15). And then in the morning of the next day he was brought to
+the praetorium. Why then do we read <b>so that they might eat the
+passover</b>, since it was the day after the passover? Some of the
+modem Greeks say that we are now on the fourteenth lunar day of the
+month, and that Christ was crucified on the day the Jews celebrated
+the passover, but that Christ anticipated the passover by one day,
+since he knew he would be killed on the day of the Jewish passover.
+Thus, he celebrated the passover on the thirteenth lunar day, in
+the evening. And since the law commanded that the Jews should not
+have leavened bread from the fourteenth day of the first month to
+the twenty&#8209;first day, they say that Christ consecrated
+leavened bread.</p>
 <p>2332 This is not acceptable for two reasons. First, the Old
-Testament has no instance where anyone was permitted to anticipate the
-celebration of the passover. But if one was prevented, he could postpone it to
-the next month: "If any man of you or of your descendants is unclean ... he
-shall still keep the passover to the Lord. In the second month on the
-fourteenth day in the evening they shall keep it "(Num 9:10). And since Christ
-never omitted any observance of the law, it is not true to say that he
-anticipated the passover. Secondly, Mark (14:12) states explicitly that Christ
-came on the first day of Unleavened Bread, when they sacrificed the passover
-lamb; and Matthew says that "on the first day of Unleavened Bread the disciples
-came to Jesus saying, 'Where will you have us prepare for you to eat the
-passover?'" (Mt 26:17). So, we should not say that Christ anticipated the
-passover.
-
-<p>2333 Accordingly, Chrysostom explains this another way.<a
-href="#_ftn15" name="_ftnref15">[15]</a>
-He said that Christ fulfilled the law in all matters and did observe the
-passover on the proper day, that is, the fourteenth day, in the evening. But
-the Jews were so intent on killing Christ that they did not observe it on the
-proper day, but on the day following, the fifteenth. Thus the sense is: <b>so
-that they might not be defiled, but might eat the passover </b>which they had
-neglected the day before.
-
-<p>This is not acceptable either, for
-in Numbers (9:10) it is said that if anyone is prevented from eating the
-passover on the fourteenth day of the first month, he is to eat it, not on the
-following day, but on the fourteenth day of the second month.
-
-<p>2334 Therefore we should say with Jerome, Augustine and
-other Latin Fathers, that the fourteenth day is the beginning of the feast; but
-the passover refers not just to that evening, but to the entire time of the
-seven days during which they ate unleavened bread, which was to be eaten by
-those who were clean.<a href="#_ftn16" name="_ftnref16">[16]</a>
-And because the Jews would have contracted uncleanness by entering the
-residence of a foreign judge, they did not enter so that <b>they might not be
-defiled, but might eat the passover, </b>that is, the unleavened bread.
-
-<p>See their wicked blindness, for
-they feared becoming defiled from a gentile man, but did not fear to shed the
-blood of a God and a man, "Those who laid you waste go forth from you" (Is
-49:17).
-
-<p>2335 Now we see the deference Pilate showed them when he
-says, <b>So Pilate went out to them, </b>to take Christ, whom they were
-offering, and said, <b>What accusation do you bring against this man? </b>In
-this examination of Christ, we see first, how Christ is examined before his
-accusers by Pilate; secondly, how Christ is examined by Pilate in private (v
-33). Concerning the first he does two things: first, we have Pilate's
-questioning; secondly, his generous concession to the Jews, <b>Take him
-yourselves</b>.
-
-<p>2336 Concerning the first, we have the examination by
-Pilate, and then the malicious reply of the Jews. When Pilate saw Jesus bound
-and brought by so may seeking his condemnation, he said, <b>What accusation do
-you bring against this man? </b>Their reply was, <b>If this man were not an
-evildoer, we would not have handed him over. </b>They are saying here: We have
-already examined and condemned him, and are now handing him over to you to be
-punished. They were regarding their own judgment as sufficient for Pilate. Yet
-they were not speaking truly when they said he was an evildoer, for "He went
-about doing good and healing all that were oppressed by the devil" (Acts 10:38).
-They were acting like the Psalm says, "They requite me evil for good" (Ps
-35:12).
-
-<p>2337 Luke is different, for he says that the Jews accused
-Christ of many crimes: "He stirs up the people, teaching throughout all Judea,
-from Galilee even to this place" (Lk 23:5). I reply that, as Augustine says,
-the Jews said many things to Pilate at that time, and it could be that they
-first said what John reports, and then said what Luke tells us.<a href="#_ftn17"
-name="_ftnref17">[17]</a>
-
-<p>2338 The Evangelist now mentions Pilate's generous
-concession (v 31): first, we see this concession; secondly, the Jews refuse it;
-and thirdly, we see the reason for their refusal (v 32).
-
-<p>2339 Pilate said, <b>Take him yourselves, </b>intending to
-do them a favor. Festus did the same to Paul: "But Festus, wishing to do the
-Jews a favor, said to Paul, 'Do you wish to go up to Jerusalem, and there be
-tried on these charges before me?'" (Acts 25:9). Or, this could be said as a
-taunting remark: for they had already examined and condemned Christ, and Pilate
-wanted those who had condemned Christ as an evildoer to pass the sentence,
-because "It was not the custom of the Romans to give up any one before the
-accused met the accusers face to face, and had opportunity to make his defense
-concerning the charge laid against him" (Acts 25:16). So the meaning is then:
-You want my judgment, but <b>Take him yourselves and judge him by your own law</b>,<b>
-</b>for I will never be that kind of a judge.
-
+Testament has no instance where anyone was permitted to anticipate
+the celebration of the passover. But if one was prevented, he could
+postpone it to the next month: "If any man of you or of your
+descendants is unclean ... he shall still keep the passover to the
+Lord. In the second month on the fourteenth day in the evening they
+shall keep it "(Num 9:10). And since Christ never omitted any
+observance of the law, it is not true to say that he anticipated
+the passover. Secondly, Mark (14:12) states explicitly that Christ
+came on the first day of Unleavened Bread, when they sacrificed the
+passover lamb; and Matthew says that "on the first day of
+Unleavened Bread the disciples came to Jesus saying, 'Where will
+you have us prepare for you to eat the passover?'" (Mt 26:17). So,
+we should not say that Christ anticipated the passover.</p>
+<p>2333 Accordingly, Chrysostom explains this another way.<a href=
+"#_ftn15" name="_ftnref15" id="_ftnref15">[15]</a> He said that
+Christ fulfilled the law in all matters and did observe the
+passover on the proper day, that is, the fourteenth day, in the
+evening. But the Jews were so intent on killing Christ that they
+did not observe it on the proper day, but on the day following, the
+fifteenth. Thus the sense is: <b>so that they might not be defiled,
+but might eat the passover</b> which they had neglected the day
+before.</p>
+<p>This is not acceptable either, for in Numbers (9:10) it is said
+that if anyone is prevented from eating the passover on the
+fourteenth day of the first month, he is to eat it, not on the
+following day, but on the fourteenth day of the second month.</p>
+<p>2334 Therefore we should say with Jerome, Augustine and other
+Latin Fathers, that the fourteenth day is the beginning of the
+feast; but the passover refers not just to that evening, but to the
+entire time of the seven days during which they ate unleavened
+bread, which was to be eaten by those who were clean.<a href=
+"#_ftn16" name="_ftnref16" id="_ftnref16">[16]</a> And because the
+Jews would have contracted uncleanness by entering the residence of
+a foreign judge, they did not enter so that <b>they might not be
+defiled, but might eat the passover,</b> that is, the unleavened
+bread.</p>
+<p>See their wicked blindness, for they feared becoming defiled
+from a gentile man, but did not fear to shed the blood of a God and
+a man, "Those who laid you waste go forth from you" (Is 49:17).</p>
+<p>2335 Now we see the deference Pilate showed them when he says,
+<b>So Pilate went out to them,</b> to take Christ, whom they were
+offering, and said, <b>What accusation do you bring against this
+man?</b> In this examination of Christ, we see first, how Christ is
+examined before his accusers by Pilate; secondly, how Christ is
+examined by Pilate in private (v 33). Concerning the first he does
+two things: first, we have Pilate's questioning; secondly, his
+generous concession to the Jews, <b>Take him yourselves</b>.</p>
+<p>2336 Concerning the first, we have the examination by Pilate,
+and then the malicious reply of the Jews. When Pilate saw Jesus
+bound and brought by so may seeking his condemnation, he said,
+<b>What accusation do you bring against this man?</b> Their reply
+was, <b>If this man were not an evildoer, we would not have handed
+him over.</b> They are saying here: We have already examined and
+condemned him, and are now handing him over to you to be punished.
+They were regarding their own judgment as sufficient for Pilate.
+Yet they were not speaking truly when they said he was an evildoer,
+for "He went about doing good and healing all that were oppressed
+by the devil" (Acts 10:38). They were acting like the Psalm says,
+"They requite me evil for good" (Ps 35:12).</p>
+<p>2337 Luke is different, for he says that the Jews accused Christ
+of many crimes: "He stirs up the people, teaching throughout all
+Judea, from Galilee even to this place" (Lk 23:5). I reply that, as
+Augustine says, the Jews said many things to Pilate at that time,
+and it could be that they first said what John reports, and then
+said what Luke tells us.<a href="#_ftn17" name="_ftnref17" id=
+"_ftnref17">[17]</a></p>
+<p>2338 The Evangelist now mentions Pilate's generous concession (v
+31): first, we see this concession; secondly, the Jews refuse it;
+and thirdly, we see the reason for their refusal (v 32).</p>
+<p>2339 Pilate said, <b>Take him yourselves,</b> intending to do
+them a favor. Festus did the same to Paul: "But Festus, wishing to
+do the Jews a favor, said to Paul, 'Do you wish to go up to
+Jerusalem, and there be tried on these charges before me?'" (Acts
+25:9). Or, this could be said as a taunting remark: for they had
+already examined and condemned Christ, and Pilate wanted those who
+had condemned Christ as an evildoer to pass the sentence, because
+"It was not the custom of the Romans to give up any one before the
+accused met the accusers face to face, and had opportunity to make
+his defense concerning the charge laid against him" (Acts 25:16).
+So the meaning is then: You want my judgment, but <b>Take him
+yourselves and judge him by your own law</b>,for I will never be
+that kind of a judge.</p>
 <p>2340 The refusal of the Jews is mentioned when he says, <b>The
-Jews said to him, It is not lawful for us to put any man to death. </b>This
-seems not to agree with Exodus [22:18]: "You will not permit a sorcerer to
-live." And they regarded Jesus as a sorcerer.
-
-<p>According to Augustine the meaning
-is, <b>It is not lawful for us to put any man to death </b>on a feast day, but
-it is lawful on other days.<a href="#_ftn18" name="_ftnref18">[18]</a>
-Or, according to Chrysostom, the Jews had lost much of their power: for they
-could not pass judgment on a crime against the state.<a href="#_ftn19"
-name="_ftnref19">[19]</a>
-But here they intended to condemn Christ especially for matters against the
-state: "Everyone who makes himself a king sets himself against Caesar" (19:12).
-This is why they said, <b>It is not lawful for us to put any man to death</b>,<b>
-</b>for crimes against the state, although we can do this for some sins against
-the law, for this kind of judgment was reserved to them. Or, it could be said
-that some things are not lawful either because they are prohibited by divine
-law &#8209; and they were not prohibited from doing this by divine law &#8209;
-or because they are forbidden by human law &#8209; and in this way it was not
-lawful for them to put anyone to death, for such power was now in the hands of
-the governor.
-
-<p>2341 There is another question: How then could they have
-stoned Stephen (Acts 7:58)? Chrysostom answers this by saying that the Romans
-allowed the Jews to make use of their own laws, and because the punishment of
-stoning was part of their law, the Romans allowed them to do this.<a
-href="#_ftn20" name="_ftnref20">[20]</a>
-But in the law death on the cross was abhorred: "A hanged [on a tree] man is
-accursed by God" (Deut 21:23). And so they did not use this kind of death. The
-Jews, in their malice, were not satisfied just to stone Christ, they wanted to
-condemn him to the most disgraceful of deaths, as we see from Wisdom (2:20).
-Thus they now say, <b>It is not lawful for us to put any man to death, </b>meaning
-the death on the cross. Or, one could say that Stephen was stoned during a
-change of governors, when many laws were violated.
-
-<p>2342 The Evangelist gives the reason the Jews refused when
-he says, <b>This was to fulfill the word which Jesus had spoken to show by what
-death he was to die. </b>The words <b>this was to fulfill </b>do not indicate
-the intention the Jews had, but the arrangement of God's providence. For Jesus
-had said (Mt 20:19) that it was by the Gentiles that he would be crucified and
-killed, but that he would be handed over to them by the Jews. So, in order that
-this be accomplished, the Jews were unwilling to judge and kill him themselves.
-
-<BR><BR><BR>
-<p align=center><b>LECTURE 6
-
-<BLOCKQUOTE><p>33 Pilate entered the praetorium again and called Jesus,
-and said to him, "Are you the King of the Jews?" 34 Jesus answered, "Do you say
-this of your own accord, or did others say it to you about me?" 35 Pilate
-answered, "Am I a Jew? Your own nation and the chief priests have handed you
-over to me; what have you done?" 36 Jesus answered, "My kingship [kingdom] is
-not of this world; if my kingship [kingdom] were of this world, my [ministers]
-servants would fight, that I might not be handed over to the Jews; but my
-kingship [kingdom] is not from the world." 37 Pilate said to him, "So you are a
-king?" Jesus answered, "You say that I am a king. For this I was born, and for
-this I have come into the world, to bear witness to the truth. Every one who is
-of the truth hears my voice." 38 Pilate said to him, "What is truth?" After he
-had said this, he went out to the Jews again, and told them, "I find no crime
-in him. 39 But you have a custom that I should release one man for you at the
-Passover; will you have me release for you the King of the Jews?" 40 They cried
-out again, "Not this man, but Barabbas!" Now Barabbas was a robber.<a
-href="#_ftn21" name="_ftnref21">[21]</b></a></BLOCKQUOTE>
-
+Jews said to him, It is not lawful for us to put any man to
+death.</b> This seems not to agree with Exodus [22:18]: "You will
+not permit a sorcerer to live." And they regarded Jesus as a
+sorcerer.</p>
+<p>According to Augustine the meaning is, <b>It is not lawful for
+us to put any man to death</b> on a feast day, but it is lawful on
+other days.<a href="#_ftn18" name="_ftnref18" id=
+"_ftnref18">[18]</a> Or, according to Chrysostom, the Jews had lost
+much of their power: for they could not pass judgment on a crime
+against the state.<a href="#_ftn19" name="_ftnref19" id=
+"_ftnref19">[19]</a> But here they intended to condemn Christ
+especially for matters against the state: "Everyone who makes
+himself a king sets himself against Caesar" (19:12). This is why
+they said, <b>It is not lawful for us to put any man to
+death</b>,for crimes against the state, although we can do this for
+some sins against the law, for this kind of judgment was reserved
+to them. Or, it could be said that some things are not lawful
+either because they are prohibited by divine law &#8209; and they
+were not prohibited from doing this by divine law &#8209; or
+because they are forbidden by human law &#8209; and in this way it
+was not lawful for them to put anyone to death, for such power was
+now in the hands of the governor.</p>
+<p>2341 There is another question: How then could they have stoned
+Stephen (Acts 7:58)? Chrysostom answers this by saying that the
+Romans allowed the Jews to make use of their own laws, and because
+the punishment of stoning was part of their law, the Romans allowed
+them to do this.<a href="#_ftn20" name="_ftnref20" id=
+"_ftnref20">[20]</a> But in the law death on the cross was
+abhorred: "A hanged [on a tree] man is accursed by God" (Deut
+21:23). And so they did not use this kind of death. The Jews, in
+their malice, were not satisfied just to stone Christ, they wanted
+to condemn him to the most disgraceful of deaths, as we see from
+Wisdom (2:20). Thus they now say, <b>It is not lawful for us to put
+any man to death,</b> meaning the death on the cross. Or, one could
+say that Stephen was stoned during a change of governors, when many
+laws were violated.</p>
+<p>2342 The Evangelist gives the reason the Jews refused when he
+says, <b>This was to fulfill the word which Jesus had spoken to
+show by what death he was to die.</b> The words <b>this was to
+fulfill</b> do not indicate the intention the Jews had, but the
+arrangement of God's providence. For Jesus had said (Mt 20:19) that
+it was by the Gentiles that he would be crucified and killed, but
+that he would be handed over to them by the Jews. So, in order that
+this be accomplished, the Jews were unwilling to judge and kill him
+themselves.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 6</b></p>
+<blockquote>
+<p><b>33 Pilate entered the praetorium again and called Jesus, and
+said to him, "Are you the King of the Jews?" 34 Jesus answered, "Do
+you say this of your own accord, or did others say it to you about
+me?" 35 Pilate answered, "Am I a Jew? Your own nation and the chief
+priests have handed you over to me; what have you done?" 36 Jesus
+answered, "My kingship [kingdom] is not of this world; if my
+kingship [kingdom] were of this world, my [ministers] servants
+would fight, that I might not be handed over to the Jews; but my
+kingship [kingdom] is not from the world." 37 Pilate said to him,
+"So you are a king?" Jesus answered, "You say that I am a king. For
+this I was born, and for this I have come into the world, to bear
+witness to the truth. Every one who is of the truth hears my
+voice." 38 Pilate said to him, "What is truth?" After he had said
+this, he went out to the Jews again, and told them, "I find no
+crime in him. 39 But you have a custom that I should release one
+man for you at the Passover; will you have me release for you the
+King of the Jews?" 40 They cried out again, "Not this man, but
+Barabbas!" Now Barabbas was a robber.<a href="#_ftn21" name=
+"_ftnref21" id="_ftnref21">[21]</a></b></p>
+</blockquote>
 <p>2343 Above, the Evangelist told how Pilate examined Christ
-before those who accused him; here he describes how Pilate questioned him in
-private. First, the Evangelist gives Pilate's question; then, the answer of
-Jesus (v 34). In regard to the first he does two things: first, we have
-Pilate's question; secondly, we see Christ asking the reason for the question, <b>Do
-you say this of your own accord?</b>
-
-<p>2344 In regard to the first, note that Pilate, as a just
-judge, and as one proceeding cautiously, did not immediately agree with the
-accusation of the high priest, "You shall not follow a multitude to do evil;
-nor shall you bear witness in a suit, turning aside after a multitude, so as to
-pervert justice" (Ex 23:2). Rather, <b>Pilate entered the praetorium again and
-called Jesus </b>aside, because he had serious doubts about him. So he called
-Christ over to examine the case more closely and to allow Christ to answer in
-more peace and away from the shouts of the Jews: "I searched out the cause of
-him whom I did not know" (Job 29:16).
-
+before those who accused him; here he describes how Pilate
+questioned him in private. First, the Evangelist gives Pilate's
+question; then, the answer of Jesus (v 34). In regard to the first
+he does two things: first, we have Pilate's question; secondly, we
+see Christ asking the reason for the question, <b>Do you say this
+of your own accord?</b></p>
+<p>2344 In regard to the first, note that Pilate, as a just judge,
+and as one proceeding cautiously, did not immediately agree with
+the accusation of the high priest, "You shall not follow a
+multitude to do evil; nor shall you bear witness in a suit, turning
+aside after a multitude, so as to pervert justice" (Ex 23:2).
+Rather, <b>Pilate entered the praetorium again and called Jesus</b>
+aside, because he had serious doubts about him. So he called Christ
+over to examine the case more closely and to allow Christ to answer
+in more peace and away from the shouts of the Jews: "I searched out
+the cause of him whom I did not know" (Job 29:16).</p>
 <p>2345 Then Pilate said to him, <b>Are you the King of the
-Jews?</b> This shows, as Luke says (Lk 23:2), that the Jews were accusing
-Christ of this crime, although John says only that "If this man were not an
-evildoer, we would not have handed him over" (18:30), and may other crimes were
-laid on him. But the charge about his being a king touched the heart of Pilate
-most, and that is why he questioned him only about this: "For out of the
-abundance of the heart the mouth speaks" (Mt 12:34).
-
-<p>2346 Then (v 34), Jesus is seen questioning his examiner:
-first, we have Christ's question; then Pilate's answer, <b>Am I a Jew?</b>
-
+Jews?</b> This shows, as Luke says (Lk 23:2), that the Jews were
+accusing Christ of this crime, although John says only that "If
+this man were not an evildoer, we would not have handed him over"
+(18:30), and may other crimes were laid on him. But the charge
+about his being a king touched the heart of Pilate most, and that
+is why he questioned him only about this: "For out of the abundance
+of the heart the mouth speaks" (Mt 12:34).</p>
+<p>2346 Then (v 34), Jesus is seen questioning his examiner: first,
+we have Christ's question; then Pilate's answer, <b>Am I a
+Jew?</b></p>
 <p>2347 The Evangelist says, <b>Jesus answered</b>, asking a
-question in return, <b>Do you say this of your own accord or did others say it
-to you about me?</b> There are two reasons why someone asks a question.
-Sometimes it is to find out something that the questioner does not know; as
-when a student questions his teacher. Sometimes one asks a question about
-things he already knows in order to learn what answer will be given; as when a
-teacher questions his student. Now our Lord knew both what he asked about, and
-what answer would be given, and thus he was not asking out of ignorance, "All
-are open and laid bear to the eyes of him with whom we have to do" (Heb 4:13).
-Rather, he asked so that we might know what the Jews and Gentiles thought, and
-at the same time be taught about that kingdom.
-
-<p>2348 <b>Pilate answered, Am I a Jew?</b> Why did he answer
-this way? Because our Lord had asked him whether he said this on his own.
-Pilate showed by this that it was not his concern to inquire if Christ was the
-King of the Jews; it was rather the affair of the Jews, whose King he said he
-was. By giving this answer Pilate showed that it was others who had told him
-that Christ was the King of the Jews. Accordingly he says, <b>Your own nation
-and the chief priests have handed you over to me</b>, by bringing this charge
-against you. He says, <b>your own nation</b>, because, considering his human
-nature, Christ was born a Jew: "For I hear many whispering. Terror is on every
-side. 'Denounce him! Let us denounce him!' say all my familiar friends" (Jer
-20:10); "A man's enemies are the men of his own house" (Mic 7:6). And we read <b>chief
-priests</b>, because the greater their power the greater their crime: "And in
-this faithlessness the hand of the officials and chief men has been foremost"
-(Ezra 9:2); "I will go to the great, and will speak to them; for they know the
-way of the Lord, the law of their God. But they all alike had broken the yoke,
-they had burst the bonds" (Jer 5:5). If they have handed you over to me, <b>What
-have you done?</b> It's unbelievable that they would have handed you over to me
-except for some serious matter.
-
+question in return, <b>Do you say this of your own accord or did
+others say it to you about me?</b> There are two reasons why
+someone asks a question. Sometimes it is to find out something that
+the questioner does not know; as when a student questions his
+teacher. Sometimes one asks a question about things he already
+knows in order to learn what answer will be given; as when a
+teacher questions his student. Now our Lord knew both what he asked
+about, and what answer would be given, and thus he was not asking
+out of ignorance, "All are open and laid bear to the eyes of him
+with whom we have to do" (Heb 4:13). Rather, he asked so that we
+might know what the Jews and Gentiles thought, and at the same time
+be taught about that kingdom.</p>
+<p>2348 <b>Pilate answered, Am I a Jew?</b> Why did he answer this
+way? Because our Lord had asked him whether he said this on his
+own. Pilate showed by this that it was not his concern to inquire
+if Christ was the King of the Jews; it was rather the affair of the
+Jews, whose King he said he was. By giving this answer Pilate
+showed that it was others who had told him that Christ was the King
+of the Jews. Accordingly he says, <b>Your own nation and the chief
+priests have handed you over to me</b>, by bringing this charge
+against you. He says, <b>your own nation</b>, because, considering
+his human nature, Christ was born a Jew: "For I hear many
+whispering. Terror is on every side. 'Denounce him! Let us denounce
+him!' say all my familiar friends" (Jer 20:10); "A man's enemies
+are the men of his own house" (Mic 7:6). And we read <b>chief
+priests</b>, because the greater their power the greater their
+crime: "And in this faithlessness the hand of the officials and
+chief men has been foremost" (Ezra 9:2); "I will go to the great,
+and will speak to them; for they know the way of the Lord, the law
+of their God. But they all alike had broken the yoke, they had
+burst the bonds" (Jer 5:5). If they have handed you over to me,
+<b>What have you done?</b> It's unbelievable that they would have
+handed you over to me except for some serious matter.</p>
 <p>2349 Now Christ's answer is given: and first, the mistaken
-impression about his kingdom is corrected; secondly, the truth is established
-(37b). As to the first he does two things: the mistaken impression is
-corrected; and a sign is given as proof, <b>if my kingdom were of this
-world....</b>
-
+impression about his kingdom is corrected; secondly, the truth is
+established (37b). As to the first he does two things: the mistaken
+impression is corrected; and a sign is given as proof, <b>if my
+kingdom were of this world....</b></p>
 <p>2350 The false idea of Christ's kingdom is rejected by his
-saying, <b>My kingdom is not of this world. </b>The Manicheans misunderstood
-this, and said that there were two gods and two kingdoms; there was a good god,
-who had his kingdom in a region of light, and an evil god, who had his kingdom
-in a region of darkness, and this darkness was this world, because all material
-things, they said, were darkness. The meaning would then be, <b>My kingdom is
-not of this world, </b>that is, God, the Father, who is good, and I, do not
-have our kingdom in this region of darkness.
-
-<p>But this is contrary to, "God is
-the king of all the earth" (Ps 47:7); and again, "Whatever the Lord pleases he
-does, in heaven and on earth" (Ps 134:6). Thus we should say that Christ said
-this for the sake of Pilate, who believed that Christ was claiming an earthly
-kingdom in which he would reign in the physical way that those of earth do, and
-so should be punished by death for trying to reign unlawfully.
-
-<p>2351 Sometimes the word <b>kingdom </b>means the people who
-reign, and sometimes the authority to reign. Taking the word in its first
-sense, Augustine says, <b>My kingdom, </b>that is, my faithful &#8209; you
-"have made them a kingdom ... to our Lord" (Rev 5:10) &#8209; <b>is not of this
-world.<a href="#_ftn22" name="_ftnref22"><b>[22]</b></a>
-</b>He does not say they are not "in the world" (17:11), but that they are <b>not
-of this world, </b>because of what they love and imitate, since they have been
-wrested from it by grace. For this is how God has delivered us from the power
-of darkness and has brought us into the kingdom of his love.
-
-<p>Chrysostom explains this sentence
-by taking <b>kingdom</b> in the second sense, and says, <b>My kingdom</b>, that
-is, the power and authority which makes me a king, <b>is not of this world</b>,
-that is, does not have its origin in earthly causes and human choice, but from
-another source, from the Father: "His dominion is an everlasting dominion,
-which shall not pass away" (Dan 7:14).<a href="#_ftn23" name="_ftnref23"
-title="">[23]</a>
-
+saying, <b>My kingdom is not of this world.</b> The Manicheans
+misunderstood this, and said that there were two gods and two
+kingdoms; there was a good god, who had his kingdom in a region of
+light, and an evil god, who had his kingdom in a region of
+darkness, and this darkness was this world, because all material
+things, they said, were darkness. The meaning would then be, <b>My
+kingdom is not of this world,</b> that is, God, the Father, who is
+good, and I, do not have our kingdom in this region of
+darkness.</p>
+<p>But this is contrary to, "God is the king of all the earth" (Ps
+47:7); and again, "Whatever the Lord pleases he does, in heaven and
+on earth" (Ps 134:6). Thus we should say that Christ said this for
+the sake of Pilate, who believed that Christ was claiming an
+earthly kingdom in which he would reign in the physical way that
+those of earth do, and so should be punished by death for trying to
+reign unlawfully.</p>
+<p>2351 Sometimes the word <b>kingdom</b> means the people who
+reign, and sometimes the authority to reign. Taking the word in its
+first sense, Augustine says, <b>My kingdom,</b> that is, my
+faithful &#8209; you "have made them a kingdom ... to our Lord"
+(Rev 5:10) &#8209; <b>is not of this world.<a href="#_ftn22" name=
+"_ftnref22" id="_ftnref22"><b>[22]</b></a></b> He does not say they
+are not "in the world" (17:11), but that they are <b>not of this
+world,</b> because of what they love and imitate, since they have
+been wrested from it by grace. For this is how God has delivered us
+from the power of darkness and has brought us into the kingdom of
+his love.</p>
+<p>Chrysostom explains this sentence by taking <b>kingdom</b> in
+the second sense, and says, <b>My kingdom</b>, that is, the power
+and authority which makes me a king, <b>is not of this world</b>,
+that is, does not have its origin in earthly causes and human
+choice, but from another source, from the Father: "His dominion is
+an everlasting dominion, which shall not pass away" (Dan
+7:14).<a href="#_ftn23" name="_ftnref23" title="" id=
+"_ftnref23">[23]</a></p>
 <p>2352 Here he shows by clear signs that his kingdom is not of
-this world: first, a sign is given; secondly, the conclusion is drawn (v 36).
-
-<p>2353 In regard to the first, note that one who has an
-earthly kingdom, whether by right or by force, needs associates and ministers
-to keep him in power: the reason being that he is powerful through his
-ministers, not all by himself: "There was a long war between the house of Saul
-and the house of David; and David grew stronger and stronger, while the house
-of Saul became weaker and weaker" (2 Sam 3:1). But the heavenly king, because
-he is powerful by himself, gives power to his servants; and consequently he
-does not need ministers for his kingdom. And thus Christ says that his kingdom
-is not of this world, because <b>if my kingdom were of this world, my ministers
-would fight, that I might not be handed over to the Jews. </b>When Peter
-started to fight for Christ (18:10), he forgot that he was not of this world.
-Still, our Lord did have some ministers, the angels, who could have rescued him
-from the hands of the Jews, but he chose not to be rescued: "Do you think that
-I cannot appeal to my Father, and he will at once send me more than twelve
-legions of angels?" (Mt 26:53).
-
+this world: first, a sign is given; secondly, the conclusion is
+drawn (v 36).</p>
+<p>2353 In regard to the first, note that one who has an earthly
+kingdom, whether by right or by force, needs associates and
+ministers to keep him in power: the reason being that he is
+powerful through his ministers, not all by himself: "There was a
+long war between the house of Saul and the house of David; and
+David grew stronger and stronger, while the house of Saul became
+weaker and weaker" (2 Sam 3:1). But the heavenly king, because he
+is powerful by himself, gives power to his servants; and
+consequently he does not need ministers for his kingdom. And thus
+Christ says that his kingdom is not of this world, because <b>if my
+kingdom were of this world, my ministers would fight, that I might
+not be handed over to the Jews.</b> When Peter started to fight for
+Christ (18:10), he forgot that he was not of this world. Still, our
+Lord did have some ministers, the angels, who could have rescued
+him from the hands of the Jews, but he chose not to be rescued: "Do
+you think that I cannot appeal to my Father, and he will at once
+send me more than twelve legions of angels?" (Mt 26:53).</p>
 <p>2354 <b>But my kingdom is not from the world</b>, that is,
-because Christ does not need such ministers, he concludes that his <b>kingdom
-is not from the world, </b>that is, does not have its source from this world.
-And yet it is here, because it is everywhere: "She [Wisdom] reaches mightily from
-one end of the earth to the other, and she orders all things well" (Wis 8:1);
-"Ask of me, and I will make the nations your heritage, and the ends of the
-earth your possession" (Ps 2:8); "And to him was given dominion and glory and
-kingdom, that all peoples, nations and languages should serve him" (Dan 7:14).
-
-<p>2355 Now our Lord reveals the truth about his kingdom:
-first, we see the circumstances for this; secondly, the revelation itself; and
-thirdly, the effect this revelation had, <b>What is truth?</b>
-
-<p>2356 In respect to the first, note that Pilate understood
-our Lord's statements to mean that he did have a physical kingdom, but far
-away: "The unspiritual man does not receive the gifts of the Spirit of God ...
-and he is not able to understand them" (1 Cor 2:14). Accordingly he was in a
-hurry to know the truth, and so said, <b>So you are a king?</b>, you also?
-
-<p>2357 When he answers, <b>You say that I am a king</b>,
-Christ first says that he is a king; secondly, he shows the nature of his
-kingdom (v 37); thirdly, he mentions those over whom he reigns, <b>Every one
-who is of the truth</b>.
-
-<p>2358 With regard to the first, note that our Lord's answer
-about his kingship was so worded that he neither seemed to be clearly asserting
-that he was a king &#8209; since he was not a king in the sense in which Pilate
-understood it &#8209; nor denying it &#8209; since spiritually he was the King
-of Kings.
-
-<p>He says, <b>You say that I am a
-king</b>, in the physical sense in which I am not a king; but in another way I
-am a king, "Behold a king will reign in righteousness, and princes will rule in
-justice" (Is 32:1).
-
-<p>2359 He shows the character and nature of his kingdom when
-he says, <b>For this I was born, and for this I have come into the world, to
-bear witness to the truth. </b>This is explained in two ways.
-
-<p>In one way by Augustine, so that
-the kingdom of Christ is his faithful, as was said above. Thus, Christ reigns
-over his faithful; and he came into the world to gather his faithful to himself
-and establish a kingdom: "A nobleman went into a far country to receive a
-kingdom" [Lk 19:12]. The meaning then is this: <b>For this I was born</b>, that
-is, for this purpose I was born in the flesh. He explains this saying, <b>and
-for this I have come into the world, </b>by physical birth &#8209; for this is
-the way he came into the world, "God sent his Son into the world" [Gal 4:4] &#8209;
-<b>to bear witness to the truth, </b>that is, to myself, who am the truth,
-"Even if I do bear witness to myself, my testimony is true" (8:14). And to the
-extent that I manifest myself, the Truth, to that extent I establish my
-kingdom. For this cannot be done without manifesting the truth, which can only
-be done fittingly by me, who am the light: "The only Son, who is in the bosom
-of the Father, he has made him known" (1:18); "It was declared at first by the
-Lord, and it was attested to us by those who heard him, while God also bore
-witness by signs and wonders and various miracles and by the gifts of the Holy
-Spirit" (Heb 2:3).
-
-<p>2360 Chrysostom explains it differently, this way.<a
-href="#_ftn24" name="_ftnref24">[24]</a>
-You ask if I am a king, and I say that I am: but I am a king by divine power,
-because <b>for this I was born</b>, that is, born from the Father, by an
-eternal birth; just as I am God from God, so I am king from king: "I was
-appointed king" [Ps 2:6], and then follows, "Today I have begotten you" [v 7].
-Then when he adds <b>and for this I have come into the world, </b>it is not to
-explain the previous words, but to refer to his birth in time. It is like
-saying: Although I am an eternal king, yet I have come into the world for this,
-<b>to bear witness to the truth, </b>that is, to myself, that I am a king from
-God the Father.
-
-<p>2361 Now he shows over whom he reigns. Before (10:11), he
-said that he was a shepherd and those under him were sheep; that is the same as
-what he is saying here, that he is a king and his subjects are the kingdom.
-This is so because a king is to his subjects as a shepherd to his sheep; and
-just as a shepherd feeds his sheep &#8209; "Should not shepherds feed the
-sheep?" (Ez 34:2) &#8209; so a king supports his subjects. He said in
-particular, "My sheep hear my voice" (10:27); accordingly, he also says here, <b>every
-one who is of the truth hears my voice, </b>not just outwardly, but with an
-interior belief and love, and carrying this out in action: "Every one who has
-heard and learned from the Father comes to me" (6:45). But why does a person
-hear my voice? Because such a one is <b>of the truth, </b>which is God.
-
-<p>2362 But since all of us are from God, all are of the truth
-and hear his voice. We can answer this by saying that all are from God by
-creation, and this is one way we are of God. But besides this, some are said to
-be of God because they love and imitate him. We read before, "You are not of
-God" (8:47), that is, considering your affections, but you are of God by
-creation. <b>Every one hears my voice</b>, with belief and love, <b>who is of
-the truth, </b>that is, who has accepted the duty of loving the truth.
-
-<p>2363 He does not say, "Every one who hears my voice is of
-the truth," because it would follow that we are of the truth because we
-believed. But actually, we believe because we are of the truth, that is,
-because we have received the gift of God which enables us to believe and love
-the truth: "By grace you have been saved through faith; and this is not your
-own doing, it is the gift of God" (Eph 2:8); "For it has been granted to you
-that for the sake of Christ you should not only believe in him but also suffer
-for his sake" (Phil 1:29).
-
-<p>2364 Now the Evangelist tells us the effect of Christ's
-answer. We can see from this that Pilate abandoned his idea that Christ had an
-earthly kingdom, and now thought of Christ as a king in the sense of one who
-teaches the truth. He desired to learn this truth and to become a member of
-this kingdom and so he said, <b>What is truth? </b>He was not asking for a
-definition of truth, but wanted to know that truth by whose power he could
-become a member of this kingdom. This indicates that truth was not known by the
-world and had vanished from almost everyone, as long as they remained
-unbelievers: "Truth has fallen in the public squares, and uprightness cannot
-enter" (Is 59:14); "Truth has decayed in the children of men" [Ps 12:1]. But
-Pilate did not wait for Christ's answer.
-
-<p>2365 Apropos of this question, note that we find two kinds
-of truth in the gospel. One is uncreated and making: this is Christ: "I am the
-way, and the truth, and the life" (14:6); the other truth is made, "Grace and
-truth came [were made] through Jesus Christ" (1:17).
-
-<p>By its nature truth implies a
-conformity between a reality and the intellect. The intellect is related in two
-ways to reality. An intellect can be related to things as a measure of these
-things; that would be the intellect which is the cause of these things. Another
-intellect is measured by things, this would be an intellect whose knowledge is
-caused by these things. Now truth is not in the divine intellect because the
-intellect is conformed to things, but because things are conformed to the
-divine intellect. While truth is in our intellect because it understands
-things, conforms to them, as they are. And so uncreated truth and the divine
-intellect is a truth which is not measured or made, but a truth which measures
-and makes two kinds of truth: one is in the things themselves, insofar as it
-makes them so they are in conformity with what they are in the divine
-intellect; and it makes the other truth in our souls, and this is a measured
-truth, not a measuring truth. Therefore, the uncreated truth of the divine
-intellect is appropriated, especially referred, to the Son, who is the very
-concept of the divine intellect and the Word of God. For truth is a consequence
-of the intellect's concept.<a href="#_ftn25" name="_ftnref25">[25]</a>
-
-<p>2366 Now, (v 38) we see Pilate's finding in regard to
-Christ: first, Pilate states his innocence; secondly, we see his intention to
-show mercy (v 39).
-
-<p>2367 Concerning the first, note that Pilate, as Augustine
-says, was eager to free Christ.<a href="#_ftn26" name="_ftnref26">[26]</a>
-When he had asked Christ, <b>What is truth? </b>he suddenly realized how he
-could free Christ by means of a custom which allowed him to release a prisoner
-at the time of the passover. And so, not waiting for an answer to his question,
-he decided to make use of this custom to do this. This is why the Evangelist
-says about Pilate, <b>After he had said this.</b>
-
-<p>Pilate heard the cries of the Jews,
-and thinking that he could calm them and then listen to Christ's answer to this
-difficult question under more tranquil conditions, <b>went out to the Jews
-again, </b>and declared Christ's innocence, <b>I find no crime in him</b>, that
-is, nothing deserving death: "He committed no sin" (1 Pet 2:22). But even if he
-did commit a crime, I, who have authority in these matters, and especially the
-authority to judge of matters against the state, I wish to free and release
-him.
-
-<p>2368 Accordingly he says, <b>But you have a custom that I
-should release one man for you at the Passover. </b>First, he offers to release
-Christ; secondly, the Evangelist gives the reply of the Jews.
-
+because Christ does not need such ministers, he concludes that his
+<b>kingdom is not from the world,</b> that is, does not have its
+source from this world. And yet it is here, because it is
+everywhere: "She [Wisdom] reaches mightily from one end of the
+earth to the other, and she orders all things well" (Wis 8:1); "Ask
+of me, and I will make the nations your heritage, and the ends of
+the earth your possession" (Ps 2:8); "And to him was given dominion
+and glory and kingdom, that all peoples, nations and languages
+should serve him" (Dan 7:14).</p>
+<p>2355 Now our Lord reveals the truth about his kingdom: first, we
+see the circumstances for this; secondly, the revelation itself;
+and thirdly, the effect this revelation had, <b>What is
+truth?</b></p>
+<p>2356 In respect to the first, note that Pilate understood our
+Lord's statements to mean that he did have a physical kingdom, but
+far away: "The unspiritual man does not receive the gifts of the
+Spirit of God ... and he is not able to understand them" (1 Cor
+2:14). Accordingly he was in a hurry to know the truth, and so
+said, <b>So you are a king?</b>, you also?</p>
+<p>2357 When he answers, <b>You say that I am a king</b>, Christ
+first says that he is a king; secondly, he shows the nature of his
+kingdom (v 37); thirdly, he mentions those over whom he reigns,
+<b>Every one who is of the truth</b>.</p>
+<p>2358 With regard to the first, note that our Lord's answer about
+his kingship was so worded that he neither seemed to be clearly
+asserting that he was a king &#8209; since he was not a king in the
+sense in which Pilate understood it &#8209; nor denying it &#8209;
+since spiritually he was the King of Kings.</p>
+<p>He says, <b>You say that I am a king</b>, in the physical sense
+in which I am not a king; but in another way I am a king, "Behold a
+king will reign in righteousness, and princes will rule in justice"
+(Is 32:1).</p>
+<p>2359 He shows the character and nature of his kingdom when he
+says, <b>For this I was born, and for this I have come into the
+world, to bear witness to the truth.</b> This is explained in two
+ways.</p>
+<p>In one way by Augustine, so that the kingdom of Christ is his
+faithful, as was said above. Thus, Christ reigns over his faithful;
+and he came into the world to gather his faithful to himself and
+establish a kingdom: "A nobleman went into a far country to receive
+a kingdom" [Lk 19:12]. The meaning then is this: <b>For this I was
+born</b>, that is, for this purpose I was born in the flesh. He
+explains this saying, <b>and for this I have come into the
+world,</b> by physical birth &#8209; for this is the way he came
+into the world, "God sent his Son into the world" [Gal 4:4] &#8209;
+<b>to bear witness to the truth,</b> that is, to myself, who am the
+truth, "Even if I do bear witness to myself, my testimony is true"
+(8:14). And to the extent that I manifest myself, the Truth, to
+that extent I establish my kingdom. For this cannot be done without
+manifesting the truth, which can only be done fittingly by me, who
+am the light: "The only Son, who is in the bosom of the Father, he
+has made him known" (1:18); "It was declared at first by the Lord,
+and it was attested to us by those who heard him, while God also
+bore witness by signs and wonders and various miracles and by the
+gifts of the Holy Spirit" (Heb 2:3).</p>
+<p>2360 Chrysostom explains it differently, this way.<a href=
+"#_ftn24" name="_ftnref24" id="_ftnref24">[24]</a> You ask if I am
+a king, and I say that I am: but I am a king by divine power,
+because <b>for this I was born</b>, that is, born from the Father,
+by an eternal birth; just as I am God from God, so I am king from
+king: "I was appointed king" [Ps 2:6], and then follows, "Today I
+have begotten you" [v 7]. Then when he adds <b>and for this I have
+come into the world,</b> it is not to explain the previous words,
+but to refer to his birth in time. It is like saying: Although I am
+an eternal king, yet I have come into the world for this, <b>to
+bear witness to the truth,</b> that is, to myself, that I am a king
+from God the Father.</p>
+<p>2361 Now he shows over whom he reigns. Before (10:11), he said
+that he was a shepherd and those under him were sheep; that is the
+same as what he is saying here, that he is a king and his subjects
+are the kingdom. This is so because a king is to his subjects as a
+shepherd to his sheep; and just as a shepherd feeds his sheep
+&#8209; "Should not shepherds feed the sheep?" (Ez 34:2) &#8209; so
+a king supports his subjects. He said in particular, "My sheep hear
+my voice" (10:27); accordingly, he also says here, <b>every one who
+is of the truth hears my voice,</b> not just outwardly, but with an
+interior belief and love, and carrying this out in action: "Every
+one who has heard and learned from the Father comes to me" (6:45).
+But why does a person hear my voice? Because such a one is <b>of
+the truth,</b> which is God.</p>
+<p>2362 But since all of us are from God, all are of the truth and
+hear his voice. We can answer this by saying that all are from God
+by creation, and this is one way we are of God. But besides this,
+some are said to be of God because they love and imitate him. We
+read before, "You are not of God" (8:47), that is, considering your
+affections, but you are of God by creation. <b>Every one hears my
+voice</b>, with belief and love, <b>who is of the truth,</b> that
+is, who has accepted the duty of loving the truth.</p>
+<p>2363 He does not say, "Every one who hears my voice is of the
+truth," because it would follow that we are of the truth because we
+believed. But actually, we believe because we are of the truth,
+that is, because we have received the gift of God which enables us
+to believe and love the truth: "By grace you have been saved
+through faith; and this is not your own doing, it is the gift of
+God" (Eph 2:8); "For it has been granted to you that for the sake
+of Christ you should not only believe in him but also suffer for
+his sake" (Phil 1:29).</p>
+<p>2364 Now the Evangelist tells us the effect of Christ's answer.
+We can see from this that Pilate abandoned his idea that Christ had
+an earthly kingdom, and now thought of Christ as a king in the
+sense of one who teaches the truth. He desired to learn this truth
+and to become a member of this kingdom and so he said, <b>What is
+truth?</b> He was not asking for a definition of truth, but wanted
+to know that truth by whose power he could become a member of this
+kingdom. This indicates that truth was not known by the world and
+had vanished from almost everyone, as long as they remained
+unbelievers: "Truth has fallen in the public squares, and
+uprightness cannot enter" (Is 59:14); "Truth has decayed in the
+children of men" [Ps 12:1]. But Pilate did not wait for Christ's
+answer.</p>
+<p>2365 Apropos of this question, note that we find two kinds of
+truth in the gospel. One is uncreated and making: this is Christ:
+"I am the way, and the truth, and the life" (14:6); the other truth
+is made, "Grace and truth came [were made] through Jesus Christ"
+(1:17).</p>
+<p>By its nature truth implies a conformity between a reality and
+the intellect. The intellect is related in two ways to reality. An
+intellect can be related to things as a measure of these things;
+that would be the intellect which is the cause of these things.
+Another intellect is measured by things, this would be an intellect
+whose knowledge is caused by these things. Now truth is not in the
+divine intellect because the intellect is conformed to things, but
+because things are conformed to the divine intellect. While truth
+is in our intellect because it understands things, conforms to
+them, as they are. And so uncreated truth and the divine intellect
+is a truth which is not measured or made, but a truth which
+measures and makes two kinds of truth: one is in the things
+themselves, insofar as it makes them so they are in conformity with
+what they are in the divine intellect; and it makes the other truth
+in our souls, and this is a measured truth, not a measuring truth.
+Therefore, the uncreated truth of the divine intellect is
+appropriated, especially referred, to the Son, who is the very
+concept of the divine intellect and the Word of God. For truth is a
+consequence of the intellect's concept.<a href="#_ftn25" name=
+"_ftnref25" id="_ftnref25">[25]</a></p>
+<p>2366 Now, (v 38) we see Pilate's finding in regard to Christ:
+first, Pilate states his innocence; secondly, we see his intention
+to show mercy (v 39).</p>
+<p>2367 Concerning the first, note that Pilate, as Augustine says,
+was eager to free Christ.<a href="#_ftn26" name="_ftnref26" id=
+"_ftnref26">[26]</a> When he had asked Christ, <b>What is
+truth?</b> he suddenly realized how he could free Christ by means
+of a custom which allowed him to release a prisoner at the time of
+the passover. And so, not waiting for an answer to his question, he
+decided to make use of this custom to do this. This is why the
+Evangelist says about Pilate, <b>After he had said this.</b></p>
+<p>Pilate heard the cries of the Jews, and thinking that he could
+calm them and then listen to Christ's answer to this difficult
+question under more tranquil conditions, <b>went out to the Jews
+again,</b> and declared Christ's innocence, <b>I find no crime in
+him</b>, that is, nothing deserving death: "He committed no sin" (1
+Pet 2:22). But even if he did commit a crime, I, who have authority
+in these matters, and especially the authority to judge of matters
+against the state, I wish to free and release him.</p>
+<p>2368 Accordingly he says, <b>But you have a custom that I should
+release one man for you at the Passover.</b> First, he offers to
+release Christ; secondly, the Evangelist gives the reply of the
+Jews.</p>
 <p>2369 This practice was started by Pilate or some other Roman
-governor as a favor to the people. Wishing to free Christ using this custom
-Pilate said, <b>Will you have me release for you the King of the Jews? </b>He
-did not call him this as if this were a crime, but to heighten their malice. It
-was like saying: Even if he is the king of the Jews, which is not your role to
-judge, but mine, still, if you want me to, I will release him for you.
-
+governor as a favor to the people. Wishing to free Christ using
+this custom Pilate said, <b>Will you have me release for you the
+King of the Jews?</b> He did not call him this as if this were a
+crime, but to heighten their malice. It was like saying: Even if he
+is the king of the Jews, which is not your role to judge, but mine,
+still, if you want me to, I will release him for you.</p>
 <p>2370 The Jews <b>cried out again, Not this man, but
-Barabbas! </b>Then to indicate the malice of the Jews, the Evangelist mentions
-the crime committed by the one they wanted released, saying, <b>Now Barabbas
-was a robber</b>:<b> </b>"Your princes are rebels and companions of thieves"
-(Is 1:23). This fulfills the words of Jeremiah (12:8): "My heritage has become
-to me like a lion in the forest." "But you denied the Holy and Righteous One
-and asked for a murderer to be granted to you" (Acts 3:14).
-
+Barabbas!</b> Then to indicate the malice of the Jews, the
+Evangelist mentions the crime committed by the one they wanted
+released, saying, <b>Now Barabbas was a robber</b>: "Your princes
+are rebels and companions of thieves" (Is 1:23). This fulfills the
+words of Jeremiah (12:8): "My heritage has become to me like a lion
+in the forest." "But you denied the Holy and Righteous One and
+asked for a murderer to be granted to you" (Acts 3:14).</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 18:6 in the <i>Summa Theologiae:</i> III, q. 44, a. 3,
+ad 1.</p>
 </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 18:6 in the <i>Summa
-Theologiae:</i> III, q. 44, a. 3, ad 1.
-
+<div id="ftn2">
+<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>Tract. in
+Io</i>., 112, ch., 1, col 1930; cf. <i>Catena Aurea</i>,
+18:1-2.</p>
 </div>
-
-<div id=ftn2>
-
-<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>Tract.
-in Io</i>., 112, ch., 1, col 1930; cf. <i>Catena
-Aurea</i>,<i> </i>18:1-2.
-
+<div id="ftn3">
+<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>In
+Ioannem hom</i>., 82, ch. 1; PG 59, col. 447; cf. <i>Catena
+Aurea</i>, 18:1-2.</p>
 </div>
-
-<div id=ftn3>
-
-<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>In Ioannem hom</i>., 82, ch.
-1; PG 59, col. 447; cf. <i>Catena Aurea</i>, 18:1-2.
-
-</div>
-
-<div id=ftn4>
-
-<p><a href="#_ftnref4" name="_ftn4">[4]</a> <i>Commentarium in Esaiam</i><i>, 9</i>;  cf. <i>Catena Aurea</i>, 18:3-9.
-
+<div id="ftn4">
+<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a>
+<i>Commentarium in Esaiam</i><i>, 9</i>; cf. <i>Catena Aurea</i>,
+18:3-9.</p>
 </div>
-
-<div id=ftn5>
-
-<p><a href="#_ftnref5" name="_ftn5">[5]</a> <i>In Ioannem hom</i>., 83, ch. 1; PG 59, col. 448; cf. <i>Catena Aurea</i>,
-18:3-9.
-
+<div id="ftn5">
+<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> <i>In
+Ioannem hom</i>., 83, ch. 1; PG 59, col. 448; cf. <i>Catena
+Aurea</i>, 18:3-9.</p>
 </div>
-
-<div id=ftn6>
-
-<p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>In Ioannem hom</i>., 83, ch.
-1; PG 59, col. 448; cf. <i>Catena Aurea</i>, 18:3-9.
-
+<div id="ftn6">
+<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>In
+Ioannem hom</i>., 83, ch. 1; PG 59, col. 448; cf. <i>Catena
+Aurea</i>, 18:3-9.</p>
 </div>
-
-<div id=ftn7>
-
-<p><a href="#_ftnref7" name="_ftn7">[7]</a> <i>Tract.
-in Io</i>., 112, ch. 4, col 1931; cf. <i>Catena
-Aurea</i>,<i> </i>18:3-9.
-
+<div id="ftn7">
+<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> <i>Tract. in
+Io</i>., 112, ch. 4, col 1931; cf. <i>Catena Aurea</i>, 18:3-9.</p>
+</div>
+<div id="ftn8">
+<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> <i>In
+Ioannem hom</i>., 83, ch. 2; PG 59, col. 449; cf. <i>Catena
+Aurea</i>, 18:10-11.</p>
 </div>
-
-<div id=ftn8>
-
-<p><a href="#_ftnref8" name="_ftn8">[8]</a> <i>In Ioannem hom</i>., 83, ch. 2; PG 59, col. 449; cf. <i>Catena Aurea</i>, 18:10-11.
-
+<div id="ftn9">
+<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> Interlinear
+(Theophyl); cf. <i>Catena Aurea</i>, 18:10-11.</p>
 </div>
-
-<div id=ftn9>
-
-<p><a href="#_ftnref9" name="_ftn9">[9]</a> Interlinear (Theophyl); cf. <i>Catena Aurea</i>, 18:10-11.
-
+<div id="ftn10">
+<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> St.
+Thomas refers to Jn 18:20 in the <i>Summa Theologiae:</i> III, q.
+42, a. 3, s. c.</p>
 </div>
-
-<div id=ftn10>
-
-<p><a href="#_ftnref10" name="_ftn10">[10]</a>
-St. Thomas refers to Jn 18:20 in the <i>Summa
-Theologiae:</i> III, q. 42, a. 3, s. c.
-
+<div id="ftn11">
+<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a>
+<i>Tract. in Io</i>., 113, ch. 2, col. 1933; cf. <i>Catena
+Aurea</i>,18:-17.</p>
 </div>
-
-<div id=ftn11>
-
-<p><a href="#_ftnref11" name="_ftn11">[11]</a>
-<i>Tract. in Io</i>.,
-113, ch. 2, col. 1933; cf. <i>Catena Aurea</i>,<i>
-</i>18:-17.
-
+<div id="ftn12">
+<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> St.
+Thomas refers to Jn 18:23 in the <i>Summa Theologiae</i>: II-II, q.
+72, a. 3.</p>
 </div>
-
-<div id=ftn12>
-
-<p><a href="#_ftnref12" name="_ftn12">[12]</a>
-St. Thomas refers to Jn 18:23 in the <i>Summa
-Theologiae</i>: II-II, q. 72, a. 3.
-
+<div id="ftn13">
+<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a>
+<i>Tract. in Io</i>., 113, ch. 4, col. 1934-5; cf. <i>Catena
+Aurea</i>, 18:22-24.</p>
 </div>
-
-<div id=ftn13>
-
-<p><a href="#_ftnref13" name="_ftn13">[13]</a> <i>Tract.
-in Io</i>., 113, ch. 4, col. 1934-5; cf. <i>Catena
-Aurea</i>,<i> </i>18:22-24.
-
+<div id="ftn14">
+<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> <i>In
+Ioannem hom</i>., 83, ch. 3; PG 59, col. 451; cf. <i>Catena
+Aurea</i>, 18:25-27.</p>
 </div>
-
-<div id=ftn14>
-
-<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>In Ioannem hom</i>., 83, ch. 3; PG 59, col. 451; cf. <i>Catena Aurea</i>, 18:25-27.
-
+<div id="ftn15">
+<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a>
+Chrysostom-(This is NOT what Chrysostom says in In Ioannem hom,
+83.3.452) Chrysostom says that the whole feast was called the
+Passover and that Christ died on the high day of the Feast, on
+which day the Passover was customarily/formerly celebrated.) This
+should probably be looked at by a better Latinist.</p>
 </div>
-
-<div id=ftn15>
-
-<p><a href="#_ftnref15" name="_ftn15">[15]</a>
-Chrysostom-(This is NOT what Chrysostom says in In Ioannem hom, 83.3.452)
-Chrysostom says that the whole feast was called the Passover and that Christ
-died on the high day of the Feast, on which day the Passover was
-customarily/formerly celebrated.) This should probably be looked at by a better
-Latinist.
-
+<div id="ftn16">
+<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a>
+Augustine, <i>Tract. in Io</i>., 114, ch. 1, col. 1936; cf.
+<i>Catena Aurea</i>, 18:28-32.</p>
+</div>
+<div id="ftn17">
+<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> <i>De
+consensus evangelistarum</i>, 3, ch. 8; PL 34; cf. <i>Catena
+Aurea</i>, 18:28-32.</p>
 </div>
-
-<div id=ftn16>
-
-<p><a href="#_ftnref16" name="_ftn16">[16]</a>
-Augustine, <i>Tract. in Io</i>., 114, ch. 1, col. 1936; cf. <i>Catena Aurea</i>,<i> </i>18:28-32.
-
+<div id="ftn18">
+<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a>
+<i>Tract. in Io</i>., 114, ch. 4, col. 1937; cf. <i>Catena
+Aurea</i>, 18:28-32.</p>
 </div>
-
-<div id=ftn17>
-
-<p><a href="#_ftnref17" name="_ftn17">[17]</a> <i>De consensus evangelistarum</i>, 3, ch. 8; PL 34; cf. <i>Catena Aurea</i>, 18:28-32.
-
-</div>
-
-<div id=ftn18>
-
-<p><a href="#_ftnref18" name="_ftn18">[18]</a> <i>Tract.
-in Io</i>., 114, ch. 4, col. 1937; cf. <i>Catena
-Aurea</i>,<i> </i>18:28-32.
-
+<div id="ftn19">
+<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> <i>In
+Ioannem hom</i>., 83, ch. 4; PG 59, col. 452; cf. <i>Catena
+Aurea</i>, 18:28-32.</p>
 </div>
-
-<div id=ftn19>
-
-<p><a href="#_ftnref19" name="_ftn19">[19]</a> <i>In Ioannem hom</i>., 83, ch.
-4; PG 59, col. 452; cf. <i>Catena Aurea</i>, 18:28-32.
-
+<div id="ftn20">
+<p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> Ibid.;
+cf. <i>Catena Aurea</i>, 18:28-32.</p>
 </div>
-
-<div id=ftn20>
-
-<p><a href="#_ftnref20" name="_ftn20">[20]</a> Ibid.; cf. <i>Catena Aurea</i>,<i> </i>18:28-32.
-
+<div id="ftn21">
+<p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> St.
+Thomas refers to Jn 18:35 in the <i>Summa Theologiae</i>: III, q.
+47, a. 3, obj. 3; q. 47, a. 6, ad 2; Jn 18:37: <i>ST</i> III, q. 3,
+a. 8, obj. 1; q. 12, a. 3; q. 35, a. 7, obj. 3; q. 40, a. 1.</p>
 </div>
-
-<div id=ftn21>
-
-<p><a href="#_ftnref21" name="_ftn21">[21]</a>
-St. Thomas refers to Jn 18:35 in the <i>Summa
-Theologiae</i>: III, q. 47, a. 3, obj. 3; q. 47, a. 6, ad 2; Jn 18:37: <i>ST </i>III,
-q. 3, a. 8, obj. 1; q. 12, a. 3; q. 35, a. 7, obj. 3; q. 40, a. 1.
-
+<div id="ftn22">
+<p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a>
+<i>Tract. in Io</i>., 115, ch. 1, col. 1938-9; cf. <i>Catena
+Aurea</i>, 18:33-38.</p>
 </div>
-
-<div id=ftn22>
-
-<p><a href="#_ftnref22" name="_ftn22">[22]</a> <i>Tract.
-in Io</i>., 115, ch. 1, col. 1938-9; cf. <i>Catena
-Aurea</i>,<i> </i>18:33-38.
-
+<div id="ftn23">
+<p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> <i>In
+Ioannem hom</i>., 83, ch. 4; PG 59, col. 453; cf. <i>Catena
+Aurea</i>, 18:33-38.</p>
 </div>
-
-<div id=ftn23>
-
-<p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>In Ioannem hom</i>., 83, ch. 4; PG 59, col. 453; cf. <i>Catena Aurea</i>, 18:33-38.
-
+<div id="ftn24">
+<p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a> <i>In
+Ioannem hom</i>., 83, ch. 4; PG 59, col. 453; cf. <i>Catena
+Aurea</i>, 18:33-38.</p>
 </div>
-
-<div id=ftn24>
-
-<p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>In
-Ioannem hom</i>., 83, ch. 4; PG 59, col. 453; cf.
-<i>Catena Aurea</i>, 18:33-38.
-
+<div id="ftn25">
+<p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a>
+Summa-truth.</p>
 </div>
-
-<div id=ftn25>
-
-<p><a href="#_ftnref25" name="_ftn25">[25]</a>
-Summa-truth. 
-
+<div id="ftn26">
+<p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a>
+<i>Tract. in Io</i>., 115, ch. 5, col. 1941; cf. <i>Catena
+Aurea</i>, 18:38-40.</p>
 </div>
-
-<div id=ftn26>
-
-<p><a href="#_ftnref26" name="_ftn26">[26]</a> <i>Tract.
-in Io</i>., 115, ch. 5, col. 1941; cf. <i>Catena
-Aurea</i>,<i> </i>18:38-40.
-</body></html>
+</div>
+</blockquote>
+</body>
+</html>