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-<body style=text-align:justify><blockquote>
-<p style="text-align: center"><span style="font-size: 60pt">19</span>
-<p align=center><B>LECTURE I</B>
-<BLOCKQUOTE><p><b>1 Then Pilate took
-Jesus and scourged him. 2 And the soldiers plaited a crown of thorns, and put
-it on his head, and arrayed him in a purple robe; 3 they came up to him,
-saying, "Hail, King of the Jews!" and struck him with their hands.</b></BLOCKQUOTE>
-
+<body style="text-align:justify">
+<blockquote>
+<p style="text-align: center"><span style=
+"font-size: 60pt">19</span></p>
+<p align="center"><b>LECTURE I</b></p>
+<blockquote>
+<p><b>1 Then Pilate took Jesus and scourged him. 2 And the soldiers
+plaited a crown of thorns, and put it on his head, and arrayed him
+in a purple robe; 3 they came up to him, saying, "Hail, King of the
+Jews!" and struck him with their hands.</b></p>
+</blockquote>
 <p>2371 Above, the Evangelist gave us an account of what Christ
-suffered from the Jews; here he describes what in particular he endured from
-the Gentiles. He suffered three things, as he had predicted: "They will deliver
-him to the Gentiles, to be mocked and scourged and crucified" (Matt 20:19).
-First, he deals with the scourging of Christ; secondly, with his mockery (v 2);
-and thirdly, with his crucifixion (v 4).
-
+suffered from the Jews; here he describes what in particular he
+endured from the Gentiles. He suffered three things, as he had
+predicted: "They will deliver him to the Gentiles, to be mocked and
+scourged and crucified" (Matt 20:19). First, he deals with the
+scourging of Christ; secondly, with his mockery (v 2); and thirdly,
+with his crucifixion (v 4).</p>
 <p>2372 He says, <b>Then</b>, after all their shouting, <b>Pilate
-took Jesus and scourged him, </b>not with his own hands, but using his
-soldiers. He did this hoping that the Jews would be satisfied with these wounds
-and be softened so as no longer to demand his death. For it is natural for our
-anger to subside if we see the one we are angry at humiliated and punished, as
-the Philosopher says in his <i>Rhetoric.</i><a href="#_ftn1" name="_ftnref1"
-title="">[1]</a><i>
-</i>This is true of that anger which seeks to inflict a limited amount of harm;
-but it is not the case of that hatred which seeks the entire destruction of the
-one hated: "An enemy ... if he finds an opportunity his thirst for blood will
-be insatiable" (Sir 12:16). Now the Jews hated Christ, and so his scourging did
-not satisfy them: "All the day long I have been scourged" [Ps 73:14]; "I gave
-my back to the smiters" (Is 50:6).
-
+took Jesus and scourged him,</b> not with his own hands, but using
+his soldiers. He did this hoping that the Jews would be satisfied
+with these wounds and be softened so as no longer to demand his
+death. For it is natural for our anger to subside if we see the one
+we are angry at humiliated and punished, as the Philosopher says in
+his <i>Rhetoric.</i><a href="#_ftn1" name="_ftnref1" title="" id=
+"_ftnref1">[1]</a>This is true of that anger which seeks to inflict
+a limited amount of harm; but it is not the case of that hatred
+which seeks the entire destruction of the one hated: "An enemy ...
+if he finds an opportunity his thirst for blood will be insatiable"
+(Sir 12:16). Now the Jews hated Christ, and so his scourging did
+not satisfy them: "All the day long I have been scourged" [Ps
+73:14]; "I gave my back to the smiters" (Is 50:6).</p>
 <p>2373 Does this intention excuse Pilate for the scourging? It
-does not; because of all those things which are evil in themselves <i>(per se),
-</i>none can be made totally good by a good intention. Now to harm an innocent
-person, and especially the Son of God, is in the highest degree an evil in itself.
-Consequently, it cannot be excused by any intention.
-
-<p>2374 Now the Evangelist shows us Christ being ridiculed:
-first, the mock honors paid to him; secondly, the real dishonor showed him, <b>and
-struck him. </b>They pay him mock honors by calling him a king, thus adverting
-to the charge lodged by the Jews, who said that he made himself king of the
-Jews. Therefore, they pay him the three honors given to a king, but in a
-derisive way. First, we have a mock crown; and then mock clothing and
-acclamations.
-
+does not; because of all those things which are evil in themselves
+<i>(per se),</i> none can be made totally good by a good intention.
+Now to harm an innocent person, and especially the Son of God, is
+in the highest degree an evil in itself. Consequently, it cannot be
+excused by any intention.</p>
+<p>2374 Now the Evangelist shows us Christ being ridiculed: first,
+the mock honors paid to him; secondly, the real dishonor showed
+him, <b>and struck him.</b> They pay him mock honors by calling him
+a king, thus adverting to the charge lodged by the Jews, who said
+that he made himself king of the Jews. Therefore, they pay him the
+three honors given to a king, but in a derisive way. First, we have
+a mock crown; and then mock clothing and acclamations.</p>
 <p>2375 They mock him with a crown, because it is customary for
-kings to wear a crown, a crown of gold: "A crown of gold upon his head" [Sir
-45:12]. The Psalm (21:3) mentions this: "Thou dost set a crown of fine gold
-upon his head." <b>And the soldiers plaited a crown of thorns, and put it on
-his head, </b>the head of him who is a crown of glory to those who belong to
-him: "In that day the Lord of hosts will be a crown of glory, and a diadem of
-beauty, to the remnant of his people" (Is 28:5). It was appropriately made of thorns,
-because by them he removes the thorns of sin, which pain us through remorse of
-conscience: "Break up your fallow ground, and sow not among thorns" (Jer 4:3).
-These thorns also take away the thorns of punishment which burden us: "Thorns
-and thistles it shall bring forth to you" (Gen 3:18).
-
-<p>Was this crowning done by the
-governor's order? Chrysostom says that it was not, but that the soldiers were
-bribed with money and did this to satisfy the Jews.<a href="#_ftn2"
-name="_ftnref2">[2]</a>
-On the other hand, Augustine says that this was done by the command or the
-permission of the governor to the end that the hatred of the Jews would be
-satiated and Pilate could more easily release Jesus.<a href="#_ftn3"
-name="_ftnref3">[3]</a>
-
-<p>2376 Secondly, they mock him with clothing. <b>The soldiers
-... arrayed him in a purple robe, </b>which was the sign of a royal dignity for
-the Romans. In 1 Maccabees (8:14) we read that when the Romans ruled they wore
-a crown and were clothed in purple. This clothing of Christ in purple fulfills
-the prophecy of Isaiah (63:2): "Why is your apparel red, and your garments like
-his that treads in the wine press?" At the same time it indicates the
-sufferings of the martyrs, which stains red the entire body of Christ, that is,
-the church.
-
+kings to wear a crown, a crown of gold: "A crown of gold upon his
+head" [Sir 45:12]. The Psalm (21:3) mentions this: "Thou dost set a
+crown of fine gold upon his head." <b>And the soldiers plaited a
+crown of thorns, and put it on his head,</b> the head of him who is
+a crown of glory to those who belong to him: "In that day the Lord
+of hosts will be a crown of glory, and a diadem of beauty, to the
+remnant of his people" (Is 28:5). It was appropriately made of
+thorns, because by them he removes the thorns of sin, which pain us
+through remorse of conscience: "Break up your fallow ground, and
+sow not among thorns" (Jer 4:3). These thorns also take away the
+thorns of punishment which burden us: "Thorns and thistles it shall
+bring forth to you" (Gen 3:18).</p>
+<p>Was this crowning done by the governor's order? Chrysostom says
+that it was not, but that the soldiers were bribed with money and
+did this to satisfy the Jews.<a href="#_ftn2" name="_ftnref2" id=
+"_ftnref2">[2]</a> On the other hand, Augustine says that this was
+done by the command or the permission of the governor to the end
+that the hatred of the Jews would be satiated and Pilate could more
+easily release Jesus.<a href="#_ftn3" name="_ftnref3" id=
+"_ftnref3">[3]</a></p>
+<p>2376 Secondly, they mock him with clothing. <b>The soldiers ...
+arrayed him in a purple robe,</b> which was the sign of a royal
+dignity for the Romans. In 1 Maccabees (8:14) we read that when the
+Romans ruled they wore a crown and were clothed in purple. This
+clothing of Christ in purple fulfills the prophecy of Isaiah
+(63:2): "Why is your apparel red, and your garments like his that
+treads in the wine press?" At the same time it indicates the
+sufferings of the martyrs, which stains red the entire body of
+Christ, that is, the church.</p>
 <p>2377 Thirdly, they mock him the way they address him: <b>they
-came up to him, saying, Hail, King of the Jews! </b>It was the custom then, as
-it is now, for subjects to salute their king when they came into his presence:
-"And when Hushai the Archite, David's friend, came to Absalom, Hushai said to
-Absalom, 'Long live the king ! Long live the king!'" (2 Sam 16:16).
-
-<p>As for the mystical interpretation,
-those greet Christ mockingly who profess him with words "but deny him with
-their deeds" (Titus 1:16).
-
+came up to him, saying, Hail, King of the Jews!</b> It was the
+custom then, as it is now, for subjects to salute their king when
+they came into his presence: "And when Hushai the Archite, David's
+friend, came to Absalom, Hushai said to Absalom, 'Long live the
+king ! Long live the king!'" (2 Sam 16:16).</p>
+<p>As for the mystical interpretation, those greet Christ mockingly
+who profess him with words "but deny him with their deeds" (Titus
+1:16).</p>
 <p>2378 Now he mentions the real dishonor shown to Christ, <b>and
-struck him with their hands, </b>in order to show that the honor they did gave
-him was in mockery: "I gave my cheeks to those who pulled out the beard" (Is
-50:6); "With a rod they strike upon the cheek the ruler of Israel" (Mic 5:1).
-<BR><BR><BR>
-<p align=center><B>LECTURE 2
-
-<BLOCKQUOTE><p>4 Pilate went out again, and said to them, "Behold, I am
-bringing him out to you, that you may know that I find no crime in him." 5 So
-Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to
-them, "Here is the man!" 6 When the chief priests and the officers saw him,
-they cried out, "Crucify him, crucify him!" Pilate said to them, "Take him
-yourselves and crucify him, for I find no crime in him." 7 The Jews answered
-him, "We have a law, and by that law he ought to die, because he has made
-himself the Son of God." 8 When Pilate heard these words, he was the more
-afraid; 9 he entered the praetorium again and said to Jesus, "Where are you
-from?" But Jesus gave no answer. 10 Pilate therefore said to him, "You will not
-speak to me? Do you not know that I have power to release you, and power to
-crucify you?" 11 Jesus answered him, "You would have no power over me unless it
-had been given you from above; therefore he who delivered me to you has the
-greater sin." 12a Upon this Pilate sought to release him.<a href="#_ftn4"
-name="_ftnref4">[4]</a></B></BLOCKQUOTE>
-
+struck him with their hands,</b> in order to show that the honor
+they did gave him was in mockery: "I gave my cheeks to those who
+pulled out the beard" (Is 50:6); "With a rod they strike upon the
+cheek the ruler of Israel" (Mic 5:1).<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 2</b></p>
+<blockquote>
+<p><b>4 Pilate went out again, and said to them, "Behold, I am
+bringing him out to you, that you may know that I find no crime in
+him." 5 So Jesus came out, wearing the crown of thorns and the
+purple robe. Pilate said to them, "Here is the man!" 6 When the
+chief priests and the officers saw him, they cried out, "Crucify
+him, crucify him!" Pilate said to them, "Take him yourselves and
+crucify him, for I find no crime in him." 7 The Jews answered him,
+"We have a law, and by that law he ought to die, because he has
+made himself the Son of God." 8 When Pilate heard these words, he
+was the more afraid; 9 he entered the praetorium again and said to
+Jesus, "Where are you from?" But Jesus gave no answer. 10 Pilate
+therefore said to him, "You will not speak to me? Do you not know
+that I have power to release you, and power to crucify you?" 11
+Jesus answered him, "You would have no power over me unless it had
+been given you from above; therefore he who delivered me to you has
+the greater sin." 12a Upon this Pilate sought to release
+him.<a href="#_ftn4" name="_ftnref4" id="_ftnref4">[4]</a></b></p>
+</blockquote>
 <p>2379 Now the Evangelist treats of the crucifixion of Christ:
-first, the crucifixion itself; secondly, the death of Christ (v 28); and
-thirdly, his burial (v 38). As to the crucifixion, he first mentions the
-dispute Pilate had with the Jews; secondly, we have the sentencing of Christ (v
-8); and thirdly, the sentence is carried out (v 17). Pilate, wanting to release
-Christ, began arguing with the Jews. First, the Evangelist shows how Pilate
-tried to release Christ by exhibiting him to the crowd; secondly, by declaring
-his innocence, <b>I find no crime in him. </b>As regards the first, the
-Evangelist shows Jesus being shown to the crowd; and secondly, the effect this
-had, <b>Crucify him.</b>
-
-<p>2380 Three things are mentioned concerning Christ's
-exhibition to the Jews. First there is the intention of Pilate, which was to
-free him. He says, <b>Pilate went out again, </b>from the praetorium, <b>and
-said to them, </b>to the Jews who were waiting there, <b>Behold, I am bringing
-him out to you, </b>for this purpose, <b>that you may know that I find no crime
-in him, </b>deserving of death. Why then, unrighteous Pilate, was there this
-shameful bargaining if there was no crime in him? Was it so the Jews would not
-believe that you would release him because you were partial to him? What kind
-of partiality is that when you give one so much thrashing? Or perhaps it was so
-that his enemies, gladly seeing his disgrace, would no longer thirst for blood.
-Pilate is saying in effect: If there were a reason for his death, I would
-condemn him just like I have scourged him. Perhaps he has committed some minor infraction
-of the law, which did deserve a scourging, but there was nothing deserving of
-death.
-
-<p>2381 Secondly, we see Christ being presented before the
-crowd, <b>Jesus came out, wearing the crown of thorns and the purple robe. </b>He
-was exhibited in the same robe he wore when he was mocked by the officers in
-the hope that the crowd would be appeased when they saw him, not respected for
-his authority, but entirely dishonored: "For it is for your sake that I have
-borne reproach, that shame has covered my face" (Ps 69:7). This teaches us that
-we should be ready to undergo any kind of disrespect for the name of Jesus
-Christ: "Fear not the reproach of men, and be not dismayed at their revilings"
-(Is 51:7).
-
-<p>2382 Thirdly, Christ's exhibition is further described
-through the words of Pilate, <b>Here is the man! </b>spoken in a sarcastic way,
-as if one so disgraced would dare to usurp a kingship. Look at the kind of
-person you are accusing of this! The words of the Psalm (22:6) apply to him: "I
-am a worm, and no man." And so, if you do hate your king, spare him now because
-you see him dishonored. "When disgrace increases, let your hatred decrease,"<a
-href="#_ftn5" name="_ftnref5">[5]</a>
-as Augustine says.
-
-<p>2383 Now we see the effect of this exhibition on the Jews.
-No matter how disgraced and wretched and beaten he appeared, their hatred did
-not lessen, but was still burning and growing. <b>When the chief priests and
-the officers saw him, </b>when Jesus was brought out, <b>they cried out,
-Crucify him, crucify him! </b>Their desire was so strong that they shouted this
-twice. And they will not be satisfied with any kind of death, but demand the
-most dishonorable kind, crucifixion: "Let us condemn him to a shameful death"
-(Wis 2:20). He said, <b>When they saw him, </b>because the sight of the one
-they hated only served to incite and inflame their hearts with more hatred:
-"The very sight of him is a burden to us" (Wis 2:15).
-
-<p>2384 Now the Evangelist shows how Pilate tried to free
-Christ by declaring his innocence. As a result, a disagreement arose because,
-first, Pilate declared the innocence of Christ; while secondly, the Jews
-repeated his guilt, <b>We have a law</b>.
-
-<p>2385 As to Christ's innocence, Pilate said to them, <b>Take
-him yourselves, and crucify him</b>. It is like saying: I do not want to be a
-judge who judges unjustly. I will not crucify him. You crucify him if you want,
-but I find no crime in him, deserving of crucifixion: "The ruler of this world
-is coming. He has no power over me" (14:30); Jesus "whom you delivered up and
-denied in the presence of Pilate, when he had decided to release him" (Acts
-3:13).
-
+first, the crucifixion itself; secondly, the death of Christ (v
+28); and thirdly, his burial (v 38). As to the crucifixion, he
+first mentions the dispute Pilate had with the Jews; secondly, we
+have the sentencing of Christ (v 8); and thirdly, the sentence is
+carried out (v 17). Pilate, wanting to release Christ, began
+arguing with the Jews. First, the Evangelist shows how Pilate tried
+to release Christ by exhibiting him to the crowd; secondly, by
+declaring his innocence, <b>I find no crime in him.</b> As regards
+the first, the Evangelist shows Jesus being shown to the crowd; and
+secondly, the effect this had, <b>Crucify him.</b></p>
+<p>2380 Three things are mentioned concerning Christ's exhibition
+to the Jews. First there is the intention of Pilate, which was to
+free him. He says, <b>Pilate went out again,</b> from the
+praetorium, <b>and said to them,</b> to the Jews who were waiting
+there, <b>Behold, I am bringing him out to you,</b> for this
+purpose, <b>that you may know that I find no crime in him,</b>
+deserving of death. Why then, unrighteous Pilate, was there this
+shameful bargaining if there was no crime in him? Was it so the
+Jews would not believe that you would release him because you were
+partial to him? What kind of partiality is that when you give one
+so much thrashing? Or perhaps it was so that his enemies, gladly
+seeing his disgrace, would no longer thirst for blood. Pilate is
+saying in effect: If there were a reason for his death, I would
+condemn him just like I have scourged him. Perhaps he has committed
+some minor infraction of the law, which did deserve a scourging,
+but there was nothing deserving of death.</p>
+<p>2381 Secondly, we see Christ being presented before the crowd,
+<b>Jesus came out, wearing the crown of thorns and the purple
+robe.</b> He was exhibited in the same robe he wore when he was
+mocked by the officers in the hope that the crowd would be appeased
+when they saw him, not respected for his authority, but entirely
+dishonored: "For it is for your sake that I have borne reproach,
+that shame has covered my face" (Ps 69:7). This teaches us that we
+should be ready to undergo any kind of disrespect for the name of
+Jesus Christ: "Fear not the reproach of men, and be not dismayed at
+their revilings" (Is 51:7).</p>
+<p>2382 Thirdly, Christ's exhibition is further described through
+the words of Pilate, <b>Here is the man!</b> spoken in a sarcastic
+way, as if one so disgraced would dare to usurp a kingship. Look at
+the kind of person you are accusing of this! The words of the Psalm
+(22:6) apply to him: "I am a worm, and no man." And so, if you do
+hate your king, spare him now because you see him dishonored. "When
+disgrace increases, let your hatred decrease,"<a href="#_ftn5"
+name="_ftnref5" id="_ftnref5">[5]</a> as Augustine says.</p>
+<p>2383 Now we see the effect of this exhibition on the Jews. No
+matter how disgraced and wretched and beaten he appeared, their
+hatred did not lessen, but was still burning and growing. <b>When
+the chief priests and the officers saw him,</b> when Jesus was
+brought out, <b>they cried out, Crucify him, crucify him!</b> Their
+desire was so strong that they shouted this twice. And they will
+not be satisfied with any kind of death, but demand the most
+dishonorable kind, crucifixion: "Let us condemn him to a shameful
+death" (Wis 2:20). He said, <b>When they saw him,</b> because the
+sight of the one they hated only served to incite and inflame their
+hearts with more hatred: "The very sight of him is a burden to us"
+(Wis 2:15).</p>
+<p>2384 Now the Evangelist shows how Pilate tried to free Christ by
+declaring his innocence. As a result, a disagreement arose because,
+first, Pilate declared the innocence of Christ; while secondly, the
+Jews repeated his guilt, <b>We have a law</b>.</p>
+<p>2385 As to Christ's innocence, Pilate said to them, <b>Take him
+yourselves, and crucify him</b>. It is like saying: I do not want
+to be a judge who judges unjustly. I will not crucify him. You
+crucify him if you want, but I find no crime in him, deserving of
+crucifixion: "The ruler of this world is coming. He has no power
+over me" (14:30); Jesus "whom you delivered up and denied in the
+presence of Pilate, when he had decided to release him" (Acts
+3:13).</p>
 <p>2386 But the Jews repeat Christ's offense: <b>We have a
-law....</b> They seemed to understand from Pilate's response that he would not
-go against Christ because of a charge of claiming a kingdom, although they had
-thought he would be especially inclined by this to kill him. And since this
-crime was not enough to put Christ to death, the Jews thought that when Pilate
-said, <b>Take him yourselves and crucify him, </b>he was asking if they had
-another crime, a violation of the law, for which he could be condemned and for
-which they were condemning him. Thus they say, <b>by that law he ought to die. </b>First,
-they charge Christ with a crime against the law of the Jews; secondly, against
-the law of the Romans (v 12). In regard to the first, we see the accusation of
-the Jews against Christ; secondly, the effect of this on Pilate, <b>he was the
-more afraid.</b>
-
-<p>2387 The crime against the Jewish law that they charged
-Christ with was that <b>he has made himself the Son of God, </b>and for this he
-deserved death: "This was why the Jews sought all the more to kill him, because
-he not only broke the sabbath, but also called God his Father, making himself
-equal with God" (5:18); and again, "We stone you for no good work but for
-blasphemy; because you, being a man, make yourself God" (10:33). They always
-said that "he made himself the Son of God," assuming he was not. But this was
-not against the law, as Christ proved to them before (10:34), by citing the
-Psalm (82:6): "I say, You are gods." For if other people, who are adopted
-children, can call themselves children of God without blasphemy, how much more
-can Christ do this, who is the Son of God by nature. But they regarded him as a
-liar and blasphemer, each of which deserved death, because they did not
-understand his eternal generation [from the Father].
-
-<p>2388 Now the Evangelist mentions the effect the accusation
-of the Jews had on Pilate. The first was that it produced fear: <b>When Pilate
-heard these words, </b>that is, that Christ made himself the Son of God, he was
-the more afraid that it might be true and that it would be disastrous to
-proceed against him without cause.
-
-<p>2389 Secondly, he mentions another effect it produced: doubt
-and questioning (v 9). First, we have the question Pilate asked; secondly, the
-silence of Christ; and thirdly, the reproach of Pilate.
-
+law....</b> They seemed to understand from Pilate's response that
+he would not go against Christ because of a charge of claiming a
+kingdom, although they had thought he would be especially inclined
+by this to kill him. And since this crime was not enough to put
+Christ to death, the Jews thought that when Pilate said, <b>Take
+him yourselves and crucify him,</b> he was asking if they had
+another crime, a violation of the law, for which he could be
+condemned and for which they were condemning him. Thus they say,
+<b>by that law he ought to die.</b> First, they charge Christ with
+a crime against the law of the Jews; secondly, against the law of
+the Romans (v 12). In regard to the first, we see the accusation of
+the Jews against Christ; secondly, the effect of this on Pilate,
+<b>he was the more afraid.</b></p>
+<p>2387 The crime against the Jewish law that they charged Christ
+with was that <b>he has made himself the Son of God,</b> and for
+this he deserved death: "This was why the Jews sought all the more
+to kill him, because he not only broke the sabbath, but also called
+God his Father, making himself equal with God" (5:18); and again,
+"We stone you for no good work but for blasphemy; because you,
+being a man, make yourself God" (10:33). They always said that "he
+made himself the Son of God," assuming he was not. But this was not
+against the law, as Christ proved to them before (10:34), by citing
+the Psalm (82:6): "I say, You are gods." For if other people, who
+are adopted children, can call themselves children of God without
+blasphemy, how much more can Christ do this, who is the Son of God
+by nature. But they regarded him as a liar and blasphemer, each of
+which deserved death, because they did not understand his eternal
+generation [from the Father].</p>
+<p>2388 Now the Evangelist mentions the effect the accusation of
+the Jews had on Pilate. The first was that it produced fear:
+<b>When Pilate heard these words,</b> that is, that Christ made
+himself the Son of God, he was the more afraid that it might be
+true and that it would be disastrous to proceed against him without
+cause.</p>
+<p>2389 Secondly, he mentions another effect it produced: doubt and
+questioning (v 9). First, we have the question Pilate asked;
+secondly, the silence of Christ; and thirdly, the reproach of
+Pilate.</p>
 <p>2390 In regard to the first he says, <b>he entered the
-praetorium again, </b>stricken with fear,<b> and said to Jesus</b>, whom he had
-led back with himself, <b>Where are you from?</b> trying to find out whether
-Jesus was God, with a divine origin, or a man, with an earthly origin. This
-could be answered by what was said before, "You are from below, I am from
-above" (8:23).
-
-<p>2391 Jesus, because he chose to, did not give an answer, so
-that he might show that he was unwilling to overwhelm by words and to make
-excuses, since he had come to suffer. At the same time he is for us an example
-of patience, and fulfilled what is found in Isaiah (53:7): "like a sheep that
-before its shearers is dumb, so he opened not his mouth." It says, "like a
-sheep," to show that the silence of Jesus was not that of a man convicted of
-sin and aware of his evil, but the silence of a gentle person being sacrificed
-for the sins of others.
-
-<p>2392 Then the Evangelist shows how Pilate reproached him for
-his silence (v 10): first, we see Pilate boasting of his power; secondly, we
-have what Christ said about this power.
-
-<p>2393 Pilate was displeased that Jesus did not answer him,
-and said, <b>You will not speak to me?</b> He has condemned himself, for if
-this entire matter lay in his power, why does he not release Jesus since he has
-found him without crime? "I will condemn you out of your own mouth" (Lk 19:22);
-"Because you have authority among men, mortal though you are, you do what you
-please" (2 Mac 7:16).
-
-<p>2394 Pilate was boasting about his power, "Men who ... boast
-of the abundance of their riches" (Ps 49:6). So our Lord curbs him, saying, <b>You
-would have no power over me unless it had been given you from above. </b>It was
-like Augustine said: "When Christ was silent, it was like a lamb; when he
-spoke, he taught as a shepherd."<a href="#_ftn6" name="_ftnref6">[6]</a>
-So, first Christ teaches Pilate about the source of his power; secondly, about
-the greatness of his sin.
-
-<p>2395 In regard to the first he says, <b>You would have no
-power over me unless it had been given you from above. </b>He is saying in effect:
-If you seem to have some power, you do not have this from yourself, but it has
-been given to you from above, from God, from whom all power comes: "By me kings
-reign" (Prv 8:15). He says <b>no power, </b>that is, no matter how little,
-because Pilate did have a limited power under a greater one, the power of
-Caesar: "For I am a man under authority" (Mt 8:9).
-
-<p>2396 <b>Therefore, </b>he concludes, <b>he who delivered me
-to you, </b>that is, Judas or the chief priests, has the greater sin. He says <b>greater,
-</b>to indicate that both those who delivered him up to Pilate and Pilate
-himself were guilty of sin. But those who delivered him up had the greater sin
-because they delivered him up out of ill&#8209;will, whereas Pilate did what he
-did because he was afraid of a superior power. This refutes those heretics who
-say that all sins are equal, for if they were, our Lord would not have said, <b>the
-greater sin. </b>"Woe to that man by whom the temptation comes!" (Mt 18:7).
-
-<p>2397 The effect of all this was that <b>upon this Pilate
-sought to release him. </b>As we saw before, Pilate tried to release Christ
-from the very beginning. Thus the <b>upon this </b>indicates he now sought it
-for another reason, that is, to escape from sinning. Or, he had tried to
-release him <b>before, but upon this, </b>from now on, he was fully and firmly
-determined to release him.
-<BR><BR><BR>
-<p align=center><B>LECTURE 3
-
-<BLOCKQUOTE><p>12b But the Jews cried out, "If you release this man, you
-are not Caesar's friend; every one who makes himself a king sets himself
-against Caesar." 13 When Pilate heard these words [he grew more fearful], he
-brought Jesus out and sat down on the judgment seat [tribunal] at a place
-called The Pavement [Lithostrotos], and in Hebrew, Gabbatha. 14 Now it was the
-day of Preparation of the Passover; it was about the sixth hour. He said to the
-Jews, "Here is your King!" 15 They cried out, "Away with him, away with him,
-crucify him!" Pilate said to them, "Shall I crucify your King?" The chief
-priests answered, "We have no king but Caesar." 16 Then he handed him over to
-them to be crucified. 17 So they took Jesus, and he went out, bearing his own
-cross, to the place called the place of a skull [Calvary], which is called in
-Hebrew Golgotha. 18 There they crucified him, and with him two others, one on
-either side, and Jesus between them.<a href="#_ftn7" name="_ftnref7">[7]</a></B></BLOCKQUOTE>
-
+praetorium again,</b> stricken with fear, <b>and said to Jesus</b>,
+whom he had led back with himself, <b>Where are you from?</b>
+trying to find out whether Jesus was God, with a divine origin, or
+a man, with an earthly origin. This could be answered by what was
+said before, "You are from below, I am from above" (8:23).</p>
+<p>2391 Jesus, because he chose to, did not give an answer, so that
+he might show that he was unwilling to overwhelm by words and to
+make excuses, since he had come to suffer. At the same time he is
+for us an example of patience, and fulfilled what is found in
+Isaiah (53:7): "like a sheep that before its shearers is dumb, so
+he opened not his mouth." It says, "like a sheep," to show that the
+silence of Jesus was not that of a man convicted of sin and aware
+of his evil, but the silence of a gentle person being sacrificed
+for the sins of others.</p>
+<p>2392 Then the Evangelist shows how Pilate reproached him for his
+silence (v 10): first, we see Pilate boasting of his power;
+secondly, we have what Christ said about this power.</p>
+<p>2393 Pilate was displeased that Jesus did not answer him, and
+said, <b>You will not speak to me?</b> He has condemned himself,
+for if this entire matter lay in his power, why does he not release
+Jesus since he has found him without crime? "I will condemn you out
+of your own mouth" (Lk 19:22); "Because you have authority among
+men, mortal though you are, you do what you please" (2 Mac
+7:16).</p>
+<p>2394 Pilate was boasting about his power, "Men who ... boast of
+the abundance of their riches" (Ps 49:6). So our Lord curbs him,
+saying, <b>You would have no power over me unless it had been given
+you from above.</b> It was like Augustine said: "When Christ was
+silent, it was like a lamb; when he spoke, he taught as a
+shepherd."<a href="#_ftn6" name="_ftnref6" id="_ftnref6">[6]</a>
+So, first Christ teaches Pilate about the source of his power;
+secondly, about the greatness of his sin.</p>
+<p>2395 In regard to the first he says, <b>You would have no power
+over me unless it had been given you from above.</b> He is saying
+in effect: If you seem to have some power, you do not have this
+from yourself, but it has been given to you from above, from God,
+from whom all power comes: "By me kings reign" (Prv 8:15). He says
+<b>no power,</b> that is, no matter how little, because Pilate did
+have a limited power under a greater one, the power of Caesar: "For
+I am a man under authority" (Mt 8:9).</p>
+<p>2396 <b>Therefore,</b> he concludes, <b>he who delivered me to
+you,</b> that is, Judas or the chief priests, has the greater sin.
+He says <b>greater,</b> to indicate that both those who delivered
+him up to Pilate and Pilate himself were guilty of sin. But those
+who delivered him up had the greater sin because they delivered him
+up out of ill&#8209;will, whereas Pilate did what he did because he
+was afraid of a superior power. This refutes those heretics who say
+that all sins are equal, for if they were, our Lord would not have
+said, <b>the greater sin.</b> "Woe to that man by whom the
+temptation comes!" (Mt 18:7).</p>
+<p>2397 The effect of all this was that <b>upon this Pilate sought
+to release him.</b> As we saw before, Pilate tried to release
+Christ from the very beginning. Thus the <b>upon this</b> indicates
+he now sought it for another reason, that is, to escape from
+sinning. Or, he had tried to release him <b>before, but upon
+this,</b> from now on, he was fully and firmly determined to
+release him.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 3</b></p>
+<blockquote>
+<p><b>12b But the Jews cried out, "If you release this man, you are
+not Caesar's friend; every one who makes himself a king sets
+himself against Caesar." 13 When Pilate heard these words [he grew
+more fearful], he brought Jesus out and sat down on the judgment
+seat [tribunal] at a place called The Pavement [Lithostrotos], and
+in Hebrew, Gabbatha. 14 Now it was the day of Preparation of the
+Passover; it was about the sixth hour. He said to the Jews, "Here
+is your King!" 15 They cried out, "Away with him, away with him,
+crucify him!" Pilate said to them, "Shall I crucify your King?" The
+chief priests answered, "We have no king but Caesar." 16 Then he
+handed him over to them to be crucified. 17 So they took Jesus, and
+he went out, bearing his own cross, to the place called the place
+of a skull [Calvary], which is called in Hebrew Golgotha. 18 There
+they crucified him, and with him two others, one on either side,
+and Jesus between them.<a href="#_ftn7" name="_ftnref7" id=
+"_ftnref7">[7]</a></b></p>
+</blockquote>
 <p>2398 Above, the Jews accused Christ of a crime against their
-law, but Pilate seemed to consider this a slight matter since he himself was
-not subject to this law. So they now accuse Christ of a crime against the Roman
-Law, hoping this would press Pilate into taking his life. First, they state the
-danger which is hanging over Pilate if he releases Christ; secondly, they give
-the reason for this danger (v 12).
-
+law, but Pilate seemed to consider this a slight matter since he
+himself was not subject to this law. So they now accuse Christ of a
+crime against the Roman Law, hoping this would press Pilate into
+taking his life. First, they state the danger which is hanging over
+Pilate if he releases Christ; secondly, they give the reason for
+this danger (v 12).</p>
 <p>2399 He says that after Pilate tried to release Christ, <b>the
-Jews cried out, If you release this man, </b>who is making himself king, <b>you
-are not Caesar's friend</b>,<b> </b>that is, you will lose his friendship. It
-frequently happens that we estimate others based on the way that we ourselves
-are. And since it was written of these Jews that "They loved the praise of men
-more than the praise of God" (12:43), they thought that Pilate would prefer the
-friendship of Caesar to the friendship of justice &#8209; even though the
-opposite is commanded: "It is better to take refuge in the Lord than to put
-confidence in princes" (Ps 118:9). The Philosopher says that truth is to be
-preferred to friendship.
-
-<p>2400 They add the reason for the danger which threatened
-Pilate when they say, <b>every one who makes himself a king sets himself
-against Caesar</b>, for it is the nature of earthly power that one power cannot
-endure the presence of another power. And so Caesar did not allow another to
-rule: "Do not seek from men the highest office, nor the seat of honor from the
-king" [Sir 7:4].
-
+Jews cried out, If you release this man,</b> who is making himself
+king, <b>you are not Caesar's friend</b>, that is, you will lose
+his friendship. It frequently happens that we estimate others based
+on the way that we ourselves are. And since it was written of these
+Jews that "They loved the praise of men more than the praise of
+God" (12:43), they thought that Pilate would prefer the friendship
+of Caesar to the friendship of justice &#8209; even though the
+opposite is commanded: "It is better to take refuge in the Lord
+than to put confidence in princes" (Ps 118:9). The Philosopher says
+that truth is to be preferred to friendship.</p>
+<p>2400 They add the reason for the danger which threatened Pilate
+when they say, <b>every one who makes himself a king sets himself
+against Caesar</b>, for it is the nature of earthly power that one
+power cannot endure the presence of another power. And so Caesar
+did not allow another to rule: "Do not seek from men the highest
+office, nor the seat of honor from the king" [Sir 7:4].</p>
 <p>2401 In treating the condemnation of Christ, the Evangelist
-mentions the place, secondly the time (v 14), and thirdly the manner of the
-condemnation (v 14b).
-
-<p>2402 In regard to the first, the Evangelist indicates the
-motive of Pilate when he says, <b>When Pilate heard these words he grew more
-fearful</b>, for it was not as easy for him to ignore Caesar, the source of his
-power, as it was to disdain the laws of a foreign people. So he says, <b>he
-brought Jesus out. </b>But there was no reason for Pilate to fear, because
-Jesus was not setting himself against Caesar. Christ had no purple, no scepter,
-no diadem, no chariots, no soldiers to indicate that he was seizing a kingdom.
-Rather, Christ always sat alone with his disciples, plain in food, in clothing
-and in dwelling. Yet as we read in Proverbs (28:1), "The wicked flee when no
-one pursues." "They trembled in fear when there was no fear" [Ps 53:5]; "Be not
-afraid of their words, nor be dismayed at their looks" (Ez 2:6).
-
-<p>2403 Then he mentions the place saying, <b>and sat down on
-the tribunal. </b>A tribunal is the seat of a judge, like the throne is the
-seat of a king, and the professor's chair is the seat of a master: "A king who
-sits on the throne of judgment winnows all evil with his eyes" (Prv 20:8). It
-was called a tribunal because among the Romans it was the tribunes (named from
-the tribes they headed) who adjudicated in certain cases. This tribunal was <b>at
-a place called Lithostrotos, </b>that is, a pavement of stones. "Lithos" in
-Greek means the same as "stone," and the place where Pilate sat in his judgment
-seat had been paved with stones. In Hebrew this place was called Gabbatha, that
-is, a mound formed from stones.
-
+mentions the place, secondly the time (v 14), and thirdly the
+manner of the condemnation (v 14b).</p>
+<p>2402 In regard to the first, the Evangelist indicates the motive
+of Pilate when he says, <b>When Pilate heard these words he grew
+more fearful</b>, for it was not as easy for him to ignore Caesar,
+the source of his power, as it was to disdain the laws of a foreign
+people. So he says, <b>he brought Jesus out.</b> But there was no
+reason for Pilate to fear, because Jesus was not setting himself
+against Caesar. Christ had no purple, no scepter, no diadem, no
+chariots, no soldiers to indicate that he was seizing a kingdom.
+Rather, Christ always sat alone with his disciples, plain in food,
+in clothing and in dwelling. Yet as we read in Proverbs (28:1),
+"The wicked flee when no one pursues." "They trembled in fear when
+there was no fear" [Ps 53:5]; "Be not afraid of their words, nor be
+dismayed at their looks" (Ez 2:6).</p>
+<p>2403 Then he mentions the place saying, <b>and sat down on the
+tribunal.</b> A tribunal is the seat of a judge, like the throne is
+the seat of a king, and the professor's chair is the seat of a
+master: "A king who sits on the throne of judgment winnows all evil
+with his eyes" (Prv 20:8). It was called a tribunal because among
+the Romans it was the tribunes (named from the tribes they headed)
+who adjudicated in certain cases. This tribunal was <b>at a place
+called Lithostrotos,</b> that is, a pavement of stones. "Lithos" in
+Greek means the same as "stone," and the place where Pilate sat in
+his judgment seat had been paved with stones. In Hebrew this place
+was called Gabbatha, that is, a mound formed from stones.</p>
 <p>2404 The time of the condemnation is given when he says, <b>Now
-it was the day of Preparation of the Passover; it was about the sixth hour. </b>Among
-the Jews the Sabbath was in some respects more solemn than any other feast,
-insofar as out of reverence for that day no food was prepared on the Sabbath;
-it was prepared on the preceding Friday. Thus this Friday was called the day of
-Preparation of the Passover. This practice had its origin when the Jews in the
-desert were forbidden to gather manna on the Sabbath, but were directed to
-gather a double supply the day before (Ex 16:24). In this matter they yielded
-to no feast. Accordingly, although the present Friday was a solemn feast for
-them, they still prepared the Sabbath food on that day.
-
-<p>2405 He adds, <b>it was about the sixth hour. </b>This does
-not agree with Mark (15:25), who says, "And it was the third hour, when they
-crucified him." It is clear that Christ was before the tribunal before he was
-crucified.
-
-<p>According to Augustine, there are
-two explanations for this.<a href="#_ftn8" name="_ftnref8">[8]</a>
-The first, and better, is that Christ was crucified two times: once by the
-tongues and words of the shouting Jews, "Crucify him, crucify him" (v 6), and
-the second time by the hands of the soldiers who nailed him to the cross. Now
-the Jews wanted to blame the crucifixion on the Gentiles. And so Mark, who
-wrote his gospel for the Gentiles, blamed it on the Jews, saying that Christ
-was crucified by the Jews when at the third hour they shouted, "Crucify him, crucify
-him." It is John who follows the real time and he says, <b>it was about the
-sixth hour. </b>For when Christ was on the cross it was at the end of the fifth
-hour and at the beginning of the sixth, when darkness came and lasted three
-hours, that is, until the ninth hour. He says, <b>about the sixth hour </b>because
-the sixth hour had not yet begun.
-
-<p>The second explanation is that the
-preparation of the Passover was mentioned, and our Passover, Christ, was about
-to be immolated. Thus the preparation of the Passover is the preparation for
-the immolation of Christ. This preparation began at the ninth hour of the
-night, when the Jews shouted, to the captured Christ, "He deserves death" (Mt
-26:66). If to the three remaining hours of the night we add the three hours of
-the day, when Christ was crucified, we can see that he was crucified at the
-sixth hour of the preparation, although this was the third hour of the day, as
-Mark says. And it was appropriate that he was crucified at the sixth hour
-because by his cross he restored human nature which was created on the sixth
-day.
-
-<p>2406 Now the Evangelist tells us about the manner and order
-of the condemnation (v 14). Pilate still wanted to free Christ, although his
-fear of Caesar weighed upon him. First we see Pilate's attempt to free Christ;
-secondly, he consents to have him crucified. (v 16). Concerning the first, we
-see the attempt of Pilate; and then the malice of the Jews (v 15b).
-
+it was the day of Preparation of the Passover; it was about the
+sixth hour.</b> Among the Jews the Sabbath was in some respects
+more solemn than any other feast, insofar as out of reverence for
+that day no food was prepared on the Sabbath; it was prepared on
+the preceding Friday. Thus this Friday was called the day of
+Preparation of the Passover. This practice had its origin when the
+Jews in the desert were forbidden to gather manna on the Sabbath,
+but were directed to gather a double supply the day before (Ex
+16:24). In this matter they yielded to no feast. Accordingly,
+although the present Friday was a solemn feast for them, they still
+prepared the Sabbath food on that day.</p>
+<p>2405 He adds, <b>it was about the sixth hour.</b> This does not
+agree with Mark (15:25), who says, "And it was the third hour, when
+they crucified him." It is clear that Christ was before the
+tribunal before he was crucified.</p>
+<p>According to Augustine, there are two explanations for
+this.<a href="#_ftn8" name="_ftnref8" id="_ftnref8">[8]</a> The
+first, and better, is that Christ was crucified two times: once by
+the tongues and words of the shouting Jews, "Crucify him, crucify
+him" (v 6), and the second time by the hands of the soldiers who
+nailed him to the cross. Now the Jews wanted to blame the
+crucifixion on the Gentiles. And so Mark, who wrote his gospel for
+the Gentiles, blamed it on the Jews, saying that Christ was
+crucified by the Jews when at the third hour they shouted, "Crucify
+him, crucify him." It is John who follows the real time and he
+says, <b>it was about the sixth hour.</b> For when Christ was on
+the cross it was at the end of the fifth hour and at the beginning
+of the sixth, when darkness came and lasted three hours, that is,
+until the ninth hour. He says, <b>about the sixth hour</b> because
+the sixth hour had not yet begun.</p>
+<p>The second explanation is that the preparation of the Passover
+was mentioned, and our Passover, Christ, was about to be immolated.
+Thus the preparation of the Passover is the preparation for the
+immolation of Christ. This preparation began at the ninth hour of
+the night, when the Jews shouted, to the captured Christ, "He
+deserves death" (Mt 26:66). If to the three remaining hours of the
+night we add the three hours of the day, when Christ was crucified,
+we can see that he was crucified at the sixth hour of the
+preparation, although this was the third hour of the day, as Mark
+says. And it was appropriate that he was crucified at the sixth
+hour because by his cross he restored human nature which was
+created on the sixth day.</p>
+<p>2406 Now the Evangelist tells us about the manner and order of
+the condemnation (v 14). Pilate still wanted to free Christ,
+although his fear of Caesar weighed upon him. First we see Pilate's
+attempt to free Christ; secondly, he consents to have him
+crucified. (v 16). Concerning the first, we see the attempt of
+Pilate; and then the malice of the Jews (v 15b).</p>
 <p>2407 The Evangelist says that after Pilate sat down on the
-judgment seat, he said to the Jews, in exasperation, <b>Here is your King! </b>It
-was like saying: I am astonished that you fear to have this man, so humiliated
-and destitute, as your king. For only the wealthy and strong aspire to the
-throne, and this man is neither. As the Psalm [88:15] said: "I am poor and in
-labor from my youth."
-
+judgment seat, he said to the Jews, in exasperation, <b>Here is
+your King!</b> It was like saying: I am astonished that you fear to
+have this man, so humiliated and destitute, as your king. For only
+the wealthy and strong aspire to the throne, and this man is
+neither. As the Psalm [88:15] said: "I am poor and in labor from my
+youth."</p>
 <p>2408 This did not lessen the malice of the Jews. In
-inexhaustible hatred <b>they cried out</b>,<b> </b>doubling their already great
-malice by repeating the words, <b>Away with him, away with him, crucify him! </b>This
-shows that they could not stand the sight of him: "They say to God, 'Depart
-from us! We do not desire the knowledge of thy ways'" (Job 21:14); "The very
-sight of him is a burden to us" (Wis 2:15). Therefore, "Let us condemn him to a
-shameful death" (Wis 2:20), which is the same as <b>crucify him!</b>
-
-<p>2409 Now we see how Pilate tried to free Christ by shaming
-the Jews. First, we see Pilate's attempt, <b>Shall I crucify your King?</b> He
-is saying in effect: If you are not affected by his humiliation, your own sense
-of shame should move you, because I am going to crucify the one who is trying
-to be your king. And this is to your disgrace since it is being done by a
-foreigner.
-
-<p>Secondly, we see how unyielding the
-Jews are when they say, <b>We have no king but Caesar. </b>By thus refusing to
-be subject to the authority of Christ, they have submitted themselves to
-perpetual subjection. And so even to this very day, they are strangers to
-Christ, and have become servants of Caesar and earthly powers: "For they have
-not rejected you, but they have rejected me from being king over them" (1 Sam
-8:7); "They have forsaken me, the fountain of living water and hewed out
-cisterns for themselves; broken cisterns that can hold no water" (Jer 2:13).
-
-<p>2410 Then the Evangelist mentions the consent of Pilate to
-the killing of Christ, <b>Then he handed him over to them, </b>to the Jews, who
-had been subject to the power and the will of the Romans, <b>to be crucified. </b>This
-was against the advice of Exodus (23:2): "You shall not follow a multitude to
-do evil." "The earth is given into the hand of the wicked" (Job 9:24); "I have
-given my dear soul into the hands of her enemies" [Jer 12:7].
-
-<p>2411 Now the Evangelist deals with the crucifixion of
-Christ: first, the dishonor of the cross; secondly, the events surrounding the
-crucifixion (v 19).
-
-<p>The dishonor of the cross is
-indicated by those who crucified Christ, by the way he was led to his death, by
-the place where this happened, and by those crucified with him.
-
+inexhaustible hatred <b>they cried out</b>, doubling their already
+great malice by repeating the words, <b>Away with him, away with
+him, crucify him!</b> This shows that they could not stand the
+sight of him: "They say to God, 'Depart from us! We do not desire
+the knowledge of thy ways'" (Job 21:14); "The very sight of him is
+a burden to us" (Wis 2:15). Therefore, "Let us condemn him to a
+shameful death" (Wis 2:20), which is the same as <b>crucify
+him!</b></p>
+<p>2409 Now we see how Pilate tried to free Christ by shaming the
+Jews. First, we see Pilate's attempt, <b>Shall I crucify your
+King?</b> He is saying in effect: If you are not affected by his
+humiliation, your own sense of shame should move you, because I am
+going to crucify the one who is trying to be your king. And this is
+to your disgrace since it is being done by a foreigner.</p>
+<p>Secondly, we see how unyielding the Jews are when they say,
+<b>We have no king but Caesar.</b> By thus refusing to be subject
+to the authority of Christ, they have submitted themselves to
+perpetual subjection. And so even to this very day, they are
+strangers to Christ, and have become servants of Caesar and earthly
+powers: "For they have not rejected you, but they have rejected me
+from being king over them" (1 Sam 8:7); "They have forsaken me, the
+fountain of living water and hewed out cisterns for themselves;
+broken cisterns that can hold no water" (Jer 2:13).</p>
+<p>2410 Then the Evangelist mentions the consent of Pilate to the
+killing of Christ, <b>Then he handed him over to them,</b> to the
+Jews, who had been subject to the power and the will of the Romans,
+<b>to be crucified.</b> This was against the advice of Exodus
+(23:2): "You shall not follow a multitude to do evil." "The earth
+is given into the hand of the wicked" (Job 9:24); "I have given my
+dear soul into the hands of her enemies" [Jer 12:7].</p>
+<p>2411 Now the Evangelist deals with the crucifixion of Christ:
+first, the dishonor of the cross; secondly, the events surrounding
+the crucifixion (v 19).</p>
+<p>The dishonor of the cross is indicated by those who crucified
+Christ, by the way he was led to his death, by the place where this
+happened, and by those crucified with him.</p>
 <p>2412 Those who crucified him were soldiers. <b>So they took
-Jesus. </b>This was done in deed by the soldiers &#8209; for we read below (v
-23), "When the soldiers had crucified Jesus" &#8209; but done in desire by the
-Jews, because they brought about by threats what happened. For this they ought
-to lose the benefits of Christ's cross and have the Gentiles acquire them: "The
-Kingdom of God will be taken away from you and given to a nation producing the
-fruits of it" (Mt 21:43).
-
+Jesus.</b> This was done in deed by the soldiers &#8209; for we
+read below (v 23), "When the soldiers had crucified Jesus" &#8209;
+but done in desire by the Jews, because they brought about by
+threats what happened. For this they ought to lose the benefits of
+Christ's cross and have the Gentiles acquire them: "The Kingdom of
+God will be taken away from you and given to a nation producing the
+fruits of it" (Mt 21:43).</p>
 <p>2413 The way Christ was brought to his crucifixion was a
-dishonor, <b>bearing his own cross</b>,<b> </b>for death on a cross was a
-disgrace: "A hanged man is accursed by God" (Deut 21:23). Avoiding the cross as
-something unholy, and fearing even to touch it, they laid the cross on the
-condemned Jesus. He went out, <b>bearing his own cross.</b>
-
-<p>2414 Matthew (27:32) says that they compelled a certain
-Simon of Cyrene, on his way from the fields, to carry Christ's cross. We should
-say that Christ carried his cross from the beginning, but as he went along they
-found Simon to help him.
-
-<p>This does not lack its own mystery:
-for although Christ was the first to endure the sufferings of the cross, others
-did so after in imitation of him, especially strangers, that is, the Gentiles:
-"Christ also suffered for you, leaving you an example" (1 Pet 2:21); "If any
-man would come after me, let him deny himself and take up his cross and follow
-me" (Mt 16:24).
-
-<p>Although this seems extremely
-bizarre to the irreligious and to unbelievers, it is a great mystery for
-believers and the devout: "For the word of the cross is folly to those who are
-perishing, but to us who are being saved it is the power of God" (1 Cor 1:18).
-Christ bore his cross as a king does his scepter; his cross is the sign of his
-glory, which is his universal dominion over all things: "The Lord will reign
-from the wood" [Ps 95:9 <i>sic</i>]; "The government will be upon his shoulder,
-and his name will be called 'Wonderful, Counselor, Mighty God, Everlasting
-Father, Prince of Peace.'" (Is 9:6). He carried his cross as a victor carries
-the trophy of his victory: "He disarmed the principalities and powers and made
-a public example of them, triumphing over them in himself" [Col 2:15]. Again,
-he carried his cross as a teacher his candelabrum, as a support for the light
-of his teaching, because for believers the message of the cross is the power of
-God: "No one after lighting a lamp puts it in a cellar or under a bushel but on
-a stand, that those who enter may see the light" (Lk 11:33).
-
-<p>2415 The place where Christ suffered was also dishonorable,
-and for two reasons. First, it was outside the city, <b>he went out to the
-place called Calvary</b>,<b> </b>which is outside the walls of the city: "So
-Jesus also suffered outside the gate in order to sanctify the people through
-his own blood" (Heb 13:12). This passion of Christ was outside the walls of the
-city to show that the effectiveness of his passion was not enclosed within the
-boundaries of the Jewish nation, and to indicate that those who want to obtain
-the fruit of his passion also have to go out from the world, at least with
-their affections. Thus the Apostle says in his next sentence, "Therefore let us
-go forth to him outside the camp" (Heb 13:13).
-
-<p>2416 Secondly, this place was dishonorable because it was
-one of the lowest and basest, <b>to the place called Calvary. </b>"I am
-reckoned among those who go down to the Pit" (Ps 88:4). Chrysostom tells us
-that there are some who say that Adam died and was buried at this very place.
-This is why it was called Calvary, from the skull (<i>calvaria</i>) of the
-first man. And just as death reigned there, so there also Christ erected the
-trophy of his victory.
-
-<p>However, as Jerome says, this is
-the popular interpretation and attractive to the people, but it is not true,
-because Adam was buried at Hebron: "Adam the greatest among the Anakim was
-buried there" [Jos 14:15].<a href="#_ftn9" name="_ftnref9">[9]</a>
-So we should say that this place was outside the gate of Jerusalem, and it was
-there that the heads of the condemned were cut off. It was called Calvary
-because the skulls of the beheaded were strewn there.
-
-<p>2417 Those who suffered with him also added to his dishonor,
-for they crucified <b>with him two others, </b>who were criminals, as Luke
-mentions (Lk 23:33). <b>One on either side, </b>one on the right and one on the
-left, <b>and Jesus between them</b>,<b> </b>in the middle. Even in his
-suffering Christ stood in the middle, a fact that the Jews intended should add
-to his dishonor, for it implied that the cause of his death was similar to that
-of the criminals: "He was numbered with the transgressors" (Is 53:12).
-
-<p>But if we contemplate this mystery,
-we see that it is related to the glory of Christ. It shows that by his
-suffering Christ merited the authority to judge: "Your cause has been judged as
-one of the wicked. You will recover cause and judgment" [Job 36:17]. And it is
-the function of a judge to be in the middle of the parties; so the Philosopher
-says that to go to a judge is to go to the middle.<a href="#_ftn10"
-name="_ftnref10">[10]</a>
-Christ was also placed in the middle, one on his right, another on his left,
-because in the judgment he will place the sheep on his right, and the goats on
-his left. It was the criminal on his right who believed and was saved; the one
-on his left, who reproached him, was condemned.
-<BR><BR><BR>
-<p align=center><B>LECTURE 4
-
-<BLOCKQUOTE><p>19 Pilate also wrote a title and put it on the cross; it
-read, "Jesus of Nazareth, the King of the Jews." 20 Many of the Jews read this
-title, for the place where Jesus was crucified was near the city; and it was
-written in Hebrew, in Latin, and in Greek. 21 The chief priests of the Jews
-then said to Pilate, "Do not write, 'The King of the Jews,' but, 'This man
-said, I am King of the Jews.'" 22 Pilate answered, "What I have written I have
-written." 23 When the soldiers had crucified Jesus they took his garments and
-made four parts, one for each soldier; also his tunic. But the tunic was
-without seam, woven from top to bottom; 24 so they said to one another, "Let us
-not tear it, but cast lots for it to see whose it shall be." This was to
-fulfill the scripture, "They parted my garments among them, and for my clothing
-they cast lots." 25 So the soldiers did this. But standing by the cross of
-Jesus were his mother, and his mother's sister, Mary the wife of Clopas, and
-Mary Magdalene. 26 When Jesus saw his mother and the disciple whom he loved
-standing near, he said to his mother, "Woman, behold your son!" 27 Then he said
-to the disciple, "Behold, your mother!" And from that hour the disciple took
-her to his own home [to his own].<a href="#_ftn11" name="_ftnref11">[11]</a></B></BLOCKQUOTE>
-
-<p>2418 The Evangelist just told of Christ's crucifixion; now
-he mentions things that accompanied and followed it: first, as they relate to
-Pilate; secondly as they relate to the soldiers; and finally, he tells about
-Christ's friends who were standing by (v 25). Concerning Pilate, we see the
-title being written on the cross, its being read, and its retention.
-
-<p>2419 Two things are mentioned about the first of these.
-First, the writing of the title, <b>Pilate also wrote a title and put it on the
-cross</b>. This was understandable, for it was a way of getting back at the
-Jews by showing their malice in rising up against their own king. It was also
-appropriate for this mystery, for just as inscriptions are placed on trophies
-of victory so the people will remember and celebrate the victory &#8209; "Let
-us make a name for ourselves, before we are scattered abroad upon the face of
-the whole earth" [Gen 11:4] &#8209; so it was arranged that a title was put on
-the cross so that the sufferings of Christ would be remembered: "Remember my
-affliction and my bitterness, the wormwood and the gall!" (Lam 3:19).
-
-<p>2420 Secondly, he mentions the content of the title, <b>Jesus
-of Nazareth, the King of the Jews, </b>words which are very fitting for this
-mystery of the cross. The word Jesus, which means Savior, corresponds to the
-power of the cross by which we have been saved: "You shall call his name Jesus,
-for he will save his people from their sins" (Mt 1:21). The word Nazareth,
-which means abounding in flowers, corresponds to the innocence of the one
-suffering: "I am a rose of Sharon, a lily of the valleys" (Song 2:1); "A flower
-will rise up out of his root" [Is 11:1]. The words <b>King of the Jews </b>accord
-with the power, the dominion, which Christ earned by his suffering: "Therefore God
-has highly exalted him" (Phil 2:9); "He shall reign as King and be wise" (Jer
-23:5); he will sit "upon the throne of David and over his kingdom" (Is 9:7).
-
-<p>2421 Through his cross Christ is not just the King of the
-Jews, but of all people &#8209; for after we read, "I have set my king on
-Zion," there follows, "Ask of me and I will make the nations your heritage" (Ps
-6:8). Why then did the Evangelist write only <b>King of the Jews</b>?<b> </b>I
-answer that the Gentiles were grafted on to the abundant olive tree (Rom
-11:17). And just like a graft comes to share in the abundance of the olive
-tree, and it is not the olive tree that acquires the bitterness of the graft,
-so those Gentiles who were converted to the faith were made spiritually Jews,
-not by a circumcision of the flesh, but of the spirit. And so in saying the <b>King
-of the Jews, </b>non&#8209;Jewish converts are also included.
-
-<p>2422 Next we see that the title was read, <b>Many of the
-Jews read this title. </b>The fact that it was read signifies that more are
-saved by faith, by reading about the passion of Christ, than were saved by
-actually seeing it: "These are written that you may believe" (20:31). Secondly,
-the Evangelist mentions how easy this was to read: first, because Jesus was
-crucified near the city, <b>the place where Jesus was crucified was near the
-city, </b>where many people passed; and secondly, because it was written in a
-number of languages, and it was written in Hebrew, in Latin, and in Greek, so
-that no one would fail to know it, and because these three languages were the
-most widely known. Hebrew was known because it was used in the worship of the
-one true God; Greek was known because it was used in the writings of the wise;
-and Latin was known due to the power of Rome. As Augustine says, these three
-tongues assumed a certain dignity by being associated with the cross of Christ.<a
-href="#_ftn12" name="_ftnref12">[12]</a>
-Further, the Hebrew tongue signified that by the cross of Christ those who were
-devout and religious were to be converted and ruled; and so were the wise,
-indicated by the Greek language; and so were those enjoying power, signified by
-the Latin language. Or, the use of Hebrew signified that Christ was to rule
-over theological teaching, because the knowledge of divine matters was
-entrusted to the Jews. The Greek signified that Christ was to rule over the knowledge
-of nature, for the Greeks were engaged in speculation about nature. Latin
-signified that Christ will rule over practical philosophy, because moral
-speculation was especially flourishing among the Romans. And so, all thought is
-brought into captivity and obedience to Christ, as we see in 2 Corinthians
-(10:5).
-
-<p>2423 We now read that this title was not changed (v 21).
-First we see the Jews trying to have the title changed, <b>The chief priests of
-the Jews then said to Pilate, Do not write, The King of the Jews, but, This man
-said, I am King of the Jews. </b>The title <b>King of the Jews </b>was a praise
-for Christ, but a disgrace for the Jews, for it was a disgrace to the Jews that
-they had their king crucified. But if the title had read, <b>This man said, I
-am King of the Jews</b>, it would have been a taunting sarcasm against Christ
-and have indicated his crime. And this was what the chief priests wanted to do,
-to take away the reputation of the one they crucified as they had already taken
-away his life: "I am the talk of those who sit in the gate" (Ps 69:12).
-
-<p>2424 Secondly, we read that Pilate was insistent on keeping
-the title. He refused to change it because he wanted to disgrace them. He said,
-<b>What I have written I have written</b>. This did not happen by chance; it
-had been arranged by God and predicted long before. Certain Psalms have as a
-title, "Do not Destroy. For David, for an inscription of a title." Indeed,
-Psalm 59 especially concerns the passion, "Deliver me from my enemies, O my
-God." And so do the two preceding Psalms: "Be merciful to me, O God, be
-merciful to me, for in thee my soul takes refuge" (Ps 57) and Psalm 58. And so
-it was folly for the chief priests to complain, for just as they could not
-destroy what the Truth had said, so also they could not destroy what Pilate had
-written. Pilate said, <b>What I have written I have written</b>, because what
-the Lord said, He said, as Augustine remarks.<a href="#_ftn13" name="_ftnref13"
-title="">[13]</a>
-
-<p>2425 Now the Evangelist shows the role played by the
-soldiers (v 23): first, he mentions that Christ's garments were distributed
-among them; and secondly, we see that lots were cast for his tunic.
-
-<p>2426 He says, <b>When the soldiers had crucified Jesus they
-took his garments. </b>We can gather two things from this: the debasement of
-the dying Christ, for the soldiers stripped him, which was done only to those
-they despised; secondly, we see the greed of the soldiers, because they took
-his garments and made four parts, one for each soldier. Soldiers were a very
-rapacious group, and so John the Baptizer told them to "Rob no one ... and be
-content with your pay" (Lk 3:14); "They send men away naked, taking away their
-clothes" [Job 24:7].
-
-<p>2427 In regard to the second, he says, <b>also his tunic. </b>First,
-his tunic is described; and then lots are cast for it (v 24).
-
-<p>2428 He says, <b>also his tunic, </b>that is, they took that
-along with his other garments. <b>But the tunic was without seam, woven from
-top to bottom. </b>He says that it was without a seam to indicate its unity.
-Some say this shows how valuable it was. On the other hand, Chrysostom says that
-the Evangelist says this to suggest that it was common and ordinary; for in
-Palestine the poor wear clothing made from many pieces of cloth, one sewn over
-another: "For you know the grace of our Lord Jesus Christ, that though he was
-rich, yet for your sake he became poor" (2 Cor 8:9).
-
+dishonor, <b>bearing his own cross</b>, for death on a cross was a
+disgrace: "A hanged man is accursed by God" (Deut 21:23). Avoiding
+the cross as something unholy, and fearing even to touch it, they
+laid the cross on the condemned Jesus. He went out, <b>bearing his
+own cross.</b></p>
+<p>2414 Matthew (27:32) says that they compelled a certain Simon of
+Cyrene, on his way from the fields, to carry Christ's cross. We
+should say that Christ carried his cross from the beginning, but as
+he went along they found Simon to help him.</p>
+<p>This does not lack its own mystery: for although Christ was the
+first to endure the sufferings of the cross, others did so after in
+imitation of him, especially strangers, that is, the Gentiles:
+"Christ also suffered for you, leaving you an example" (1 Pet
+2:21); "If any man would come after me, let him deny himself and
+take up his cross and follow me" (Mt 16:24).</p>
+<p>Although this seems extremely bizarre to the irreligious and to
+unbelievers, it is a great mystery for believers and the devout:
+"For the word of the cross is folly to those who are perishing, but
+to us who are being saved it is the power of God" (1 Cor 1:18).
+Christ bore his cross as a king does his scepter; his cross is the
+sign of his glory, which is his universal dominion over all things:
+"The Lord will reign from the wood" [Ps 95:9 <i>sic</i>]; "The
+government will be upon his shoulder, and his name will be called
+'Wonderful, Counselor, Mighty God, Everlasting Father, Prince of
+Peace.'" (Is 9:6). He carried his cross as a victor carries the
+trophy of his victory: "He disarmed the principalities and powers
+and made a public example of them, triumphing over them in himself"
+[Col 2:15]. Again, he carried his cross as a teacher his
+candelabrum, as a support for the light of his teaching, because
+for believers the message of the cross is the power of God: "No one
+after lighting a lamp puts it in a cellar or under a bushel but on
+a stand, that those who enter may see the light" (Lk 11:33).</p>
+<p>2415 The place where Christ suffered was also dishonorable, and
+for two reasons. First, it was outside the city, <b>he went out to
+the place called Calvary</b>, which is outside the walls of the
+city: "So Jesus also suffered outside the gate in order to sanctify
+the people through his own blood" (Heb 13:12). This passion of
+Christ was outside the walls of the city to show that the
+effectiveness of his passion was not enclosed within the boundaries
+of the Jewish nation, and to indicate that those who want to obtain
+the fruit of his passion also have to go out from the world, at
+least with their affections. Thus the Apostle says in his next
+sentence, "Therefore let us go forth to him outside the camp" (Heb
+13:13).</p>
+<p>2416 Secondly, this place was dishonorable because it was one of
+the lowest and basest, <b>to the place called Calvary.</b> "I am
+reckoned among those who go down to the Pit" (Ps 88:4). Chrysostom
+tells us that there are some who say that Adam died and was buried
+at this very place. This is why it was called Calvary, from the
+skull (<i>calvaria</i>) of the first man. And just as death reigned
+there, so there also Christ erected the trophy of his victory.</p>
+<p>However, as Jerome says, this is the popular interpretation and
+attractive to the people, but it is not true, because Adam was
+buried at Hebron: "Adam the greatest among the Anakim was buried
+there" [Jos 14:15].<a href="#_ftn9" name="_ftnref9" id=
+"_ftnref9">[9]</a> So we should say that this place was outside the
+gate of Jerusalem, and it was there that the heads of the condemned
+were cut off. It was called Calvary because the skulls of the
+beheaded were strewn there.</p>
+<p>2417 Those who suffered with him also added to his dishonor, for
+they crucified <b>with him two others,</b> who were criminals, as
+Luke mentions (Lk 23:33). <b>One on either side,</b> one on the
+right and one on the left, <b>and Jesus between them</b>, in the
+middle. Even in his suffering Christ stood in the middle, a fact
+that the Jews intended should add to his dishonor, for it implied
+that the cause of his death was similar to that of the criminals:
+"He was numbered with the transgressors" (Is 53:12).</p>
+<p>But if we contemplate this mystery, we see that it is related to
+the glory of Christ. It shows that by his suffering Christ merited
+the authority to judge: "Your cause has been judged as one of the
+wicked. You will recover cause and judgment" [Job 36:17]. And it is
+the function of a judge to be in the middle of the parties; so the
+Philosopher says that to go to a judge is to go to the
+middle.<a href="#_ftn10" name="_ftnref10" id="_ftnref10">[10]</a>
+Christ was also placed in the middle, one on his right, another on
+his left, because in the judgment he will place the sheep on his
+right, and the goats on his left. It was the criminal on his right
+who believed and was saved; the one on his left, who reproached
+him, was condemned.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 4</b></p>
+<blockquote>
+<p><b>19 Pilate also wrote a title and put it on the cross; it
+read, "Jesus of Nazareth, the King of the Jews." 20 Many of the
+Jews read this title, for the place where Jesus was crucified was
+near the city; and it was written in Hebrew, in Latin, and in
+Greek. 21 The chief priests of the Jews then said to Pilate, "Do
+not write, 'The King of the Jews,' but, 'This man said, I am King
+of the Jews.'" 22 Pilate answered, "What I have written I have
+written." 23 When the soldiers had crucified Jesus they took his
+garments and made four parts, one for each soldier; also his tunic.
+But the tunic was without seam, woven from top to bottom; 24 so
+they said to one another, "Let us not tear it, but cast lots for it
+to see whose it shall be." This was to fulfill the scripture, "They
+parted my garments among them, and for my clothing they cast lots."
+25 So the soldiers did this. But standing by the cross of Jesus
+were his mother, and his mother's sister, Mary the wife of Clopas,
+and Mary Magdalene. 26 When Jesus saw his mother and the disciple
+whom he loved standing near, he said to his mother, "Woman, behold
+your son!" 27 Then he said to the disciple, "Behold, your mother!"
+And from that hour the disciple took her to his own home [to his
+own].<a href="#_ftn11" name="_ftnref11" id=
+"_ftnref11">[11]</a></b></p>
+</blockquote>
+<p>2418 The Evangelist just told of Christ's crucifixion; now he
+mentions things that accompanied and followed it: first, as they
+relate to Pilate; secondly as they relate to the soldiers; and
+finally, he tells about Christ's friends who were standing by (v
+25). Concerning Pilate, we see the title being written on the
+cross, its being read, and its retention.</p>
+<p>2419 Two things are mentioned about the first of these. First,
+the writing of the title, <b>Pilate also wrote a title and put it
+on the cross</b>. This was understandable, for it was a way of
+getting back at the Jews by showing their malice in rising up
+against their own king. It was also appropriate for this mystery,
+for just as inscriptions are placed on trophies of victory so the
+people will remember and celebrate the victory &#8209; "Let us make
+a name for ourselves, before we are scattered abroad upon the face
+of the whole earth" [Gen 11:4] &#8209; so it was arranged that a
+title was put on the cross so that the sufferings of Christ would
+be remembered: "Remember my affliction and my bitterness, the
+wormwood and the gall!" (Lam 3:19).</p>
+<p>2420 Secondly, he mentions the content of the title, <b>Jesus of
+Nazareth, the King of the Jews,</b> words which are very fitting
+for this mystery of the cross. The word Jesus, which means Savior,
+corresponds to the power of the cross by which we have been saved:
+"You shall call his name Jesus, for he will save his people from
+their sins" (Mt 1:21). The word Nazareth, which means abounding in
+flowers, corresponds to the innocence of the one suffering: "I am a
+rose of Sharon, a lily of the valleys" (Song 2:1); "A flower will
+rise up out of his root" [Is 11:1]. The words <b>King of the
+Jews</b> accord with the power, the dominion, which Christ earned
+by his suffering: "Therefore God has highly exalted him" (Phil
+2:9); "He shall reign as King and be wise" (Jer 23:5); he will sit
+"upon the throne of David and over his kingdom" (Is 9:7).</p>
+<p>2421 Through his cross Christ is not just the King of the Jews,
+but of all people &#8209; for after we read, "I have set my king on
+Zion," there follows, "Ask of me and I will make the nations your
+heritage" (Ps 6:8). Why then did the Evangelist write only <b>King
+of the Jews</b>? I answer that the Gentiles were grafted on to the
+abundant olive tree (Rom 11:17). And just like a graft comes to
+share in the abundance of the olive tree, and it is not the olive
+tree that acquires the bitterness of the graft, so those Gentiles
+who were converted to the faith were made spiritually Jews, not by
+a circumcision of the flesh, but of the spirit. And so in saying
+the <b>King of the Jews,</b> non&#8209;Jewish converts are also
+included.</p>
+<p>2422 Next we see that the title was read, <b>Many of the Jews
+read this title.</b> The fact that it was read signifies that more
+are saved by faith, by reading about the passion of Christ, than
+were saved by actually seeing it: "These are written that you may
+believe" (20:31). Secondly, the Evangelist mentions how easy this
+was to read: first, because Jesus was crucified near the city,
+<b>the place where Jesus was crucified was near the city,</b> where
+many people passed; and secondly, because it was written in a
+number of languages, and it was written in Hebrew, in Latin, and in
+Greek, so that no one would fail to know it, and because these
+three languages were the most widely known. Hebrew was known
+because it was used in the worship of the one true God; Greek was
+known because it was used in the writings of the wise; and Latin
+was known due to the power of Rome. As Augustine says, these three
+tongues assumed a certain dignity by being associated with the
+cross of Christ.<a href="#_ftn12" name="_ftnref12" id=
+"_ftnref12">[12]</a> Further, the Hebrew tongue signified that by
+the cross of Christ those who were devout and religious were to be
+converted and ruled; and so were the wise, indicated by the Greek
+language; and so were those enjoying power, signified by the Latin
+language. Or, the use of Hebrew signified that Christ was to rule
+over theological teaching, because the knowledge of divine matters
+was entrusted to the Jews. The Greek signified that Christ was to
+rule over the knowledge of nature, for the Greeks were engaged in
+speculation about nature. Latin signified that Christ will rule
+over practical philosophy, because moral speculation was especially
+flourishing among the Romans. And so, all thought is brought into
+captivity and obedience to Christ, as we see in 2 Corinthians
+(10:5).</p>
+<p>2423 We now read that this title was not changed (v 21). First
+we see the Jews trying to have the title changed, <b>The chief
+priests of the Jews then said to Pilate, Do not write, The King of
+the Jews, but, This man said, I am King of the Jews.</b> The title
+<b>King of the Jews</b> was a praise for Christ, but a disgrace for
+the Jews, for it was a disgrace to the Jews that they had their
+king crucified. But if the title had read, <b>This man said, I am
+King of the Jews</b>, it would have been a taunting sarcasm against
+Christ and have indicated his crime. And this was what the chief
+priests wanted to do, to take away the reputation of the one they
+crucified as they had already taken away his life: "I am the talk
+of those who sit in the gate" (Ps 69:12).</p>
+<p>2424 Secondly, we read that Pilate was insistent on keeping the
+title. He refused to change it because he wanted to disgrace them.
+He said, <b>What I have written I have written</b>. This did not
+happen by chance; it had been arranged by God and predicted long
+before. Certain Psalms have as a title, "Do not Destroy. For David,
+for an inscription of a title." Indeed, Psalm 59 especially
+concerns the passion, "Deliver me from my enemies, O my God." And
+so do the two preceding Psalms: "Be merciful to me, O God, be
+merciful to me, for in thee my soul takes refuge" (Ps 57) and Psalm
+58. And so it was folly for the chief priests to complain, for just
+as they could not destroy what the Truth had said, so also they
+could not destroy what Pilate had written. Pilate said, <b>What I
+have written I have written</b>, because what the Lord said, He
+said, as Augustine remarks.<a href="#_ftn13" name="_ftnref13"
+title="" id="_ftnref13">[13]</a></p>
+<p>2425 Now the Evangelist shows the role played by the soldiers (v
+23): first, he mentions that Christ's garments were distributed
+among them; and secondly, we see that lots were cast for his
+tunic.</p>
+<p>2426 He says, <b>When the soldiers had crucified Jesus they took
+his garments.</b> We can gather two things from this: the
+debasement of the dying Christ, for the soldiers stripped him,
+which was done only to those they despised; secondly, we see the
+greed of the soldiers, because they took his garments and made four
+parts, one for each soldier. Soldiers were a very rapacious group,
+and so John the Baptizer told them to "Rob no one ... and be
+content with your pay" (Lk 3:14); "They send men away naked, taking
+away their clothes" [Job 24:7].</p>
+<p>2427 In regard to the second, he says, <b>also his tunic.</b>
+First, his tunic is described; and then lots are cast for it (v
+24).</p>
+<p>2428 He says, <b>also his tunic,</b> that is, they took that
+along with his other garments. <b>But the tunic was without seam,
+woven from top to bottom.</b> He says that it was without a seam to
+indicate its unity. Some say this shows how valuable it was. On the
+other hand, Chrysostom says that the Evangelist says this to
+suggest that it was common and ordinary; for in Palestine the poor
+wear clothing made from many pieces of cloth, one sewn over
+another: "For you know the grace of our Lord Jesus Christ, that
+though he was rich, yet for your sake he became poor" (2 Cor
+8:9).</p>
 <p>2429 As for the mystical interpretation, this passage can be
-referred to the mystical body of Christ. Then Christ's garments are divided
-into four parts because the Church is spread over the four parts of the world:
-"As I live, says the Lord, you shall put them all on as an ornament, you shall
-bind them on as a bride does" (Is 49:18). The tunic without seam, which was not
-divided, indicates charity, because the other virtues are not united by
-themselves, but by another, because all of them are directed to the ultimate
-end, and it is charity alone which unites us to this end. While it is faith
-which makes known our ultimate end, and by hope we tend toward it, only charity
-unites us to it: "And above all these put on love, which binds everything
-together" (Col 3:14).
-
-<p>The tunic is said to be woven from
-the top because charity is above, at the top, of all the other virtues: "I will
-show you a still more excellent way" (1 Cor 12:31); "To know the love of Christ
-which surpasses knowledge, that you may be filled with all the fullness of God"
-(Eph 3:19). Or, it is woven from the top because our charity does not come from
-ourselves, but from the Holy Spirit: "God's love has been poured into our
-hearts through the Holy Spirit which has been given to us" (Rom 5:5). The tunic
-woven from the top can also signify the real body of Christ, because the body
-of Christ was formed by a higher power, one from the top, by the Holy Spirit
-"That which is conceived in her is of the Holy Spirit" (Mt 1:20).
-
-<p>2430 The Evangelist says that lots were cast for Christ's
-tunic, <b>they said to one another, Let us not tear it, but cast lots for it to
-see whose it shall be. </b>There is one way of casting lots which is a form of
-divination; this is unlawful because there is no necessity for it. Sometimes
-lots are cast to know how things should be allotted or divided up; and this is
-lawful in earthly matters but not in spiritual things. The purpose of this is
-to submit to God's plan and will those matters that we cannot decide by
-ourselves. "The lot is cast into the lap, but the decision is wholly from the
-Lord" (Prv 16:33); and again, "The lot puts an end to disputes" (Prv 18:18).
-
-<p>2431 Matthew says something different, that "they divided
-his garments among them by casting lots" (Mt 27:35). The reply is that Matthew
-does not say that they cast lots for all his garments. Indeed, while they
-divided some among themselves, they cast lots for his tunic.
-
+referred to the mystical body of Christ. Then Christ's garments are
+divided into four parts because the Church is spread over the four
+parts of the world: "As I live, says the Lord, you shall put them
+all on as an ornament, you shall bind them on as a bride does" (Is
+49:18). The tunic without seam, which was not divided, indicates
+charity, because the other virtues are not united by themselves,
+but by another, because all of them are directed to the ultimate
+end, and it is charity alone which unites us to this end. While it
+is faith which makes known our ultimate end, and by hope we tend
+toward it, only charity unites us to it: "And above all these put
+on love, which binds everything together" (Col 3:14).</p>
+<p>The tunic is said to be woven from the top because charity is
+above, at the top, of all the other virtues: "I will show you a
+still more excellent way" (1 Cor 12:31); "To know the love of
+Christ which surpasses knowledge, that you may be filled with all
+the fullness of God" (Eph 3:19). Or, it is woven from the top
+because our charity does not come from ourselves, but from the Holy
+Spirit: "God's love has been poured into our hearts through the
+Holy Spirit which has been given to us" (Rom 5:5). The tunic woven
+from the top can also signify the real body of Christ, because the
+body of Christ was formed by a higher power, one from the top, by
+the Holy Spirit "That which is conceived in her is of the Holy
+Spirit" (Mt 1:20).</p>
+<p>2430 The Evangelist says that lots were cast for Christ's tunic,
+<b>they said to one another, Let us not tear it, but cast lots for
+it to see whose it shall be.</b> There is one way of casting lots
+which is a form of divination; this is unlawful because there is no
+necessity for it. Sometimes lots are cast to know how things should
+be allotted or divided up; and this is lawful in earthly matters
+but not in spiritual things. The purpose of this is to submit to
+God's plan and will those matters that we cannot decide by
+ourselves. "The lot is cast into the lap, but the decision is
+wholly from the Lord" (Prv 16:33); and again, "The lot puts an end
+to disputes" (Prv 18:18).</p>
+<p>2431 Matthew says something different, that "they divided his
+garments among them by casting lots" (Mt 27:35). The reply is that
+Matthew does not say that they cast lots for all his garments.
+Indeed, while they divided some among themselves, they cast lots
+for his tunic.</p>
 <p>2432 Mark is still more forceful, saying, "They divided his
-garments among them, casting lots for them, to decide what each should take" of
-all his clothes (Mk 15:24). According to Augustine, this means they cast lots
-for one of his garments, to decide which one would take the tunic [which was
-left over].<a href="#_ftn14" name="_ftnref14">[14]</a>
-
-<p>2433 Now the Evangelist brings in the prophecy of this event
-(v 24). First, he mentions the prophecy. The prophet's exactness is remarkable,
-for he foretold in detail some of the things that were done to Christ. Clearly
-these things did not happen by chance; thus he says, <b>this was to fulfill the
-scripture, </b>one thing after another, which said (Ps 22:18) that <b>they
-parted my garments among them, </b>not saying garment, because there were more
-than one, <b>and for my clothing, </b>that is, for my tunic <b>they cast lots.</b>
-
-<p>            Secondly, he states that the prophecy was
-fulfilled, <b>So the soldiers did this. </b>We can see from this that the
-divine Scripture is fulfilled even in its details: "Not an iota, not a jot,
-will pass from the law until all is accomplished" (Mt 6:18); "Everything
-written about me in the law of Moses and in the prophets and the psalms must be
-fulfilled" (Lk 24:44).
-
-<p>2434 Thirdly, we see the part played by the friends of
-Jesus. First, the Evangelist mentions the women who were standing there;
-secondly, his eagerness for the care of his mother (v 26); thirdly, the ready
-obedience of the disciple (v 27).
-
+garments among them, casting lots for them, to decide what each
+should take" of all his clothes (Mk 15:24). According to Augustine,
+this means they cast lots for one of his garments, to decide which
+one would take the tunic [which was left over].<a href="#_ftn14"
+name="_ftnref14" id="_ftnref14">[14]</a></p>
+<p>2433 Now the Evangelist brings in the prophecy of this event (v
+24). First, he mentions the prophecy. The prophet's exactness is
+remarkable, for he foretold in detail some of the things that were
+done to Christ. Clearly these things did not happen by chance; thus
+he says, <b>this was to fulfill the scripture,</b> one thing after
+another, which said (Ps 22:18) that <b>they parted my garments
+among them,</b> not saying garment, because there were more than
+one, <b>and for my clothing,</b> that is, for my tunic <b>they cast
+lots.</b></p>
+<p>Secondly, he states that the prophecy was fulfilled, <b>So the
+soldiers did this.</b> We can see from this that the divine
+Scripture is fulfilled even in its details: "Not an iota, not a
+jot, will pass from the law until all is accomplished" (Mt 6:18);
+"Everything written about me in the law of Moses and in the
+prophets and the psalms must be fulfilled" (Lk 24:44).</p>
+<p>2434 Thirdly, we see the part played by the friends of Jesus.
+First, the Evangelist mentions the women who were standing there;
+secondly, his eagerness for the care of his mother (v 26); thirdly,
+the ready obedience of the disciple (v 27).</p>
 <p>2435 Three women are mentioned as standing by the cross of
-Jesus: <b>his mother, then his mother's sister, Mary the wife of Clopas, and
-Mary Magdalene. </b>When the Evangelists mention the women who were standing
-with Christ, it is only John who mentions the Blessed Virgin. Two questions
-occur about this incident.
-
-<p>2336 Matthew (27:55) and Mark (15:40) say that the women
-were standing far off, while John says that they stood by the cross. One could
-say in answer that the women mentioned by Matthew and Mark were not the same as
-those mentioned by John. However, the difficulty with this answer is that Mary
-Magdalene is in the group mentioned by Matthew and Mark, and also in the group
-mentioned by John. So one should say that all were referring to the same women.
-But there is no contradiction. Near and far are relative; and nothing prevents
-something from being near in one sense and far in another. The women were said
-to be near because they were within the range of sight, and they could be
-described as afar because other people were between them and Jesus. Or, one
-could say that when the crucifixion was beginning, the women were standing near
-Christ and were able to speak to him; while later, when a number of people came
-forward to taunt him, the women withdrew and stood further away. Thus John is
-telling what happened at first, and the other Evangelists what happened after.
-
-<p>2437 The other issue is that John mentions Mary of Clopas,
-while in place of her, Matthew and Mark mention Mary, the mother of James, who
-is also described as Mary of Alphaeus. We should say about this that Mary of
-Clopas, mentioned by John, is the same as Mary of Alphaeus, mentioned by
-Matthew. For this Mary had two husbands, Clopas and Alphaeus. Or, one could say
-that Clopas was her father.
-
+Jesus: <b>his mother, then his mother's sister, Mary the wife of
+Clopas, and Mary Magdalene.</b> When the Evangelists mention the
+women who were standing with Christ, it is only John who mentions
+the Blessed Virgin. Two questions occur about this incident.</p>
+<p>2336 Matthew (27:55) and Mark (15:40) say that the women were
+standing far off, while John says that they stood by the cross. One
+could say in answer that the women mentioned by Matthew and Mark
+were not the same as those mentioned by John. However, the
+difficulty with this answer is that Mary Magdalene is in the group
+mentioned by Matthew and Mark, and also in the group mentioned by
+John. So one should say that all were referring to the same women.
+But there is no contradiction. Near and far are relative; and
+nothing prevents something from being near in one sense and far in
+another. The women were said to be near because they were within
+the range of sight, and they could be described as afar because
+other people were between them and Jesus. Or, one could say that
+when the crucifixion was beginning, the women were standing near
+Christ and were able to speak to him; while later, when a number of
+people came forward to taunt him, the women withdrew and stood
+further away. Thus John is telling what happened at first, and the
+other Evangelists what happened after.</p>
+<p>2437 The other issue is that John mentions Mary of Clopas, while
+in place of her, Matthew and Mark mention Mary, the mother of
+James, who is also described as Mary of Alphaeus. We should say
+about this that Mary of Clopas, mentioned by John, is the same as
+Mary of Alphaeus, mentioned by Matthew. For this Mary had two
+husbands, Clopas and Alphaeus. Or, one could say that Clopas was
+her father.</p>
 <p>2438 The fact that the women stood by the cross while the
-disciples left Christ and ran away is an expression of their unfailing
-affection. As Job [19:20] says: "My flesh is consumed, my bones cleave to my
-skin," where the flesh can stand for the disciples, who ran off, and the skin
-can stand for the women, for they stayed close to Christ.
-
-<p>2439 The Evangelist now mentions Christ's concern for his
-mother (v 26). But first we see his solicitude for the welfare of his disciple,
-whom he entrusted to his mother; then we see his concern for his mother, whom
-he gave into the keeping of his disciple.
-
-<p>2440 As to the first he says, <b>When Jesus saw his mother,
-and the disciple whom he loved standing near, he said to his mother, Woman,
-behold, your son! </b>He is saying: Up to now I have taken care for you and
-watched over you. Now, you take care for my disciple. This shows the eminence
-of John.
-
-<p>Before, when the Mother of Jesus
-said, "They have no wine," (2:3), he replied, "O woman, what have you to do
-with me? My hour has not yet come," that is, the hour of my passion, when I
-will suffer by means of what I have received from you [my human nature]. But
-when that hour comes I will acknowledge you. And now that the hour has come, he
-does acknowledge his mother. Yet I do not have the power to work miracles
-through what I have received from you [my human nature], but rather through
-what I have from the generation of the Father, that is, insofar as I am God.
-
-<p>2441 As Augustine says, Christ hanging on the cross is like
-a teacher in his teaching chair.<a href="#_ftn15" name="_ftnref15">[15]</a>
-He is teaching us to help our parents in their needs, and to take care of them:
-"Honor your father and your mother" (Ex 20:12); "If any one does not provide
-for his relatives, and especially for his own family, he has disowned the faith
-and is worse than an unbeliever" (1 Tim 5:8).
-
-<p>Why is the contrary found in Luke?
-"If any one comes to me and does not hate his own father and mother and wife
-and children and brothers and sisters, yes, and even his own life, he cannot be
-my disciple" (Lk 14:26). I answer that when our Lord commands us to hate our
-parents and ourselves, he is commanding us to love them, their own individual
-nature and our own individual nature, and to hate moral evil and what turns our
-natures away from God. This means that we must aid our parents, love and
-reverence them as these human beings, but hate their moral vices and what in
-them turns us away from God.
-
-<p>2442 As to the second, he says, <b>Behold, your mother!</b>
-so that John will care for her as much as a son cares for his mother; and Mary
-is to love John as a mother loves her son.
-
-<p>2443 The Evangelist shows the obedience of the disciple when
-he says, <b>and from that hour the disciple took her to his own. </b>For Bede,
-this should read <b>as his own</b> <i>(in suam); </i>and so the meaning is, <b>the
-disciple</b>, John, <b>took her</b>,<b> </b>the mother of Jesus, <b>as his own,
-</b>mother.<a href="#_ftn16" name="_ftnref16">[16]</a>
-But according to Augustine, and agreeing with the Greek text, we should read it
-as <b>to his own </b><i>(in qua), </i>not to his own home, for John was one of
-those who said, "We have left everything and followed you" (Mt 19:27); Rather,
-the disciple took Mary to his own guardianship, to eagerly and respectfully
-care for her.<a href="#_ftn17" name="_ftnref17">[17]</a>
-<BR><BR><BR>
-<p align=center><B>LECTURE 5
-
-<BLOCKQUOTE><p>28 After this Jesus, knowing that all was now finished,
-said (to fulfill the scripture), "I thirst." 29 A bowl full of vinegar stood
-there; so they put a sponge full of the vinegar on hyssop and held it to his
-mouth. 30 When Jesus had received the vinegar, he said, "It is finished"; and
-he bowed his head and gave up his spirit. 31 Since it was the day of
-Preparation, in order to prevent the bodies from remaining on the cross on the
-sabbath (for that sabbath was a high day), the Jews asked Pilate that their
-legs might be broken, and that they might be taken away. 32 So the soldiers
-came and broke the legs of the first, and of the other who had been crucified
-with him; 33 but when they came to Jesus and saw that he was already dead, they
-did not break his legs. 34 But one of the soldiers pierced his side with a
-spear, and at once there came out blood and water. 35 He who saw it has borne
-witness &#8209; his testimony is true, and he knows that he tells the truth &#8209;
-that you also may believe. 36 For these things took place that the scripture
-might be fulfilled, "Not a bone of him shall be broken." 37 And again another
-scripture says, "They shall look on him whom they have pierced."<a
-href="#_ftn18" name="_ftnref18">[18]</a></B></BLOCKQUOTE>
-
+disciples left Christ and ran away is an expression of their
+unfailing affection. As Job [19:20] says: "My flesh is consumed, my
+bones cleave to my skin," where the flesh can stand for the
+disciples, who ran off, and the skin can stand for the women, for
+they stayed close to Christ.</p>
+<p>2439 The Evangelist now mentions Christ's concern for his mother
+(v 26). But first we see his solicitude for the welfare of his
+disciple, whom he entrusted to his mother; then we see his concern
+for his mother, whom he gave into the keeping of his disciple.</p>
+<p>2440 As to the first he says, <b>When Jesus saw his mother, and
+the disciple whom he loved standing near, he said to his mother,
+Woman, behold, your son!</b> He is saying: Up to now I have taken
+care for you and watched over you. Now, you take care for my
+disciple. This shows the eminence of John.</p>
+<p>Before, when the Mother of Jesus said, "They have no wine,"
+(2:3), he replied, "O woman, what have you to do with me? My hour
+has not yet come," that is, the hour of my passion, when I will
+suffer by means of what I have received from you [my human nature].
+But when that hour comes I will acknowledge you. And now that the
+hour has come, he does acknowledge his mother. Yet I do not have
+the power to work miracles through what I have received from you
+[my human nature], but rather through what I have from the
+generation of the Father, that is, insofar as I am God.</p>
+<p>2441 As Augustine says, Christ hanging on the cross is like a
+teacher in his teaching chair.<a href="#_ftn15" name="_ftnref15"
+id="_ftnref15">[15]</a> He is teaching us to help our parents in
+their needs, and to take care of them: "Honor your father and your
+mother" (Ex 20:12); "If any one does not provide for his relatives,
+and especially for his own family, he has disowned the faith and is
+worse than an unbeliever" (1 Tim 5:8).</p>
+<p>Why is the contrary found in Luke? "If any one comes to me and
+does not hate his own father and mother and wife and children and
+brothers and sisters, yes, and even his own life, he cannot be my
+disciple" (Lk 14:26). I answer that when our Lord commands us to
+hate our parents and ourselves, he is commanding us to love them,
+their own individual nature and our own individual nature, and to
+hate moral evil and what turns our natures away from God. This
+means that we must aid our parents, love and reverence them as
+these human beings, but hate their moral vices and what in them
+turns us away from God.</p>
+<p>2442 As to the second, he says, <b>Behold, your mother!</b> so
+that John will care for her as much as a son cares for his mother;
+and Mary is to love John as a mother loves her son.</p>
+<p>2443 The Evangelist shows the obedience of the disciple when he
+says, <b>and from that hour the disciple took her to his own.</b>
+For Bede, this should read <b>as his own</b> <i>(in suam);</i> and
+so the meaning is, <b>the disciple</b>, John, <b>took her</b>, the
+mother of Jesus, <b>as his own,</b> mother.<a href="#_ftn16" name=
+"_ftnref16" id="_ftnref16">[16]</a> But according to Augustine, and
+agreeing with the Greek text, we should read it as <b>to his
+own</b> <i>(in qua),</i> not to his own home, for John was one of
+those who said, "We have left everything and followed you" (Mt
+19:27); Rather, the disciple took Mary to his own guardianship, to
+eagerly and respectfully care for her.<a href="#_ftn17" name=
+"_ftnref17" id="_ftnref17">[17]</a><br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 5</b></p>
+<blockquote>
+<p><b>28 After this Jesus, knowing that all was now finished, said
+(to fulfill the scripture), "I thirst." 29 A bowl full of vinegar
+stood there; so they put a sponge full of the vinegar on hyssop and
+held it to his mouth. 30 When Jesus had received the vinegar, he
+said, "It is finished"; and he bowed his head and gave up his
+spirit. 31 Since it was the day of Preparation, in order to prevent
+the bodies from remaining on the cross on the sabbath (for that
+sabbath was a high day), the Jews asked Pilate that their legs
+might be broken, and that they might be taken away. 32 So the
+soldiers came and broke the legs of the first, and of the other who
+had been crucified with him; 33 but when they came to Jesus and saw
+that he was already dead, they did not break his legs. 34 But one
+of the soldiers pierced his side with a spear, and at once there
+came out blood and water. 35 He who saw it has borne witness
+&#8209; his testimony is true, and he knows that he tells the truth
+&#8209; that you also may believe. 36 For these things took place
+that the scripture might be fulfilled, "Not a bone of him shall be
+broken." 37 And again another scripture says, "They shall look on
+him whom they have pierced."<a href="#_ftn18" name="_ftnref18" id=
+"_ftnref18">[18]</a></b></p>
+</blockquote>
 <p>2444 After dealing with the crucifixion and the events that
-accompanied it, the Evangelist now describes the death of Christ, which we
-should reverence. First, he shows that it was at the appropriate time; secondly
-its manner, <b>he bowed his head</b>; and thirdly, the piercing of the dead
-body (v 31).
-
-<p>He shows that the time was fitting
-because <b>all was now finished</b>, accomplished. First, he mentions that
-Christ knew that all things had been accomplished; secondly, we see Christ
-doing what remained to be done (v 30).
-
-<p>2445 In regard to the first he says, <b>After this</b>,
-after the things that had just been mentioned, <b>Jesus, knowing that all was
-now finished, </b>that is, all that the law and the prophets had foretold about
-him had now been accomplished: "Everything written about me in the law of Moses
-and the prophets and the psalms must be fulfilled" (Lk 24:44); "I have seen the
-end of every consummation" [Ps 119:96].
-
-<p>2446 But because another thing foretold in scripture had to
-be done, the Evangelist adds that Jesus <b>said (to fulfill the scripture), I
-thirst</b>. First, we see the words spoken by Christ; then, how his desire
-could be satisfied; and finally, he is given the vinegar.
-
-<p>2447 The Evangelist says that Jesus said this <b>to fulfill
-the scripture. </b>This indicates the sequence of events, and does not state
-the cause why Jesus spoke, for he did not speak in order to fulfill the
-scripture of the Old Testament. Rather, things were written in the Old
-Testament because they would be fulfilled by Christ. If we say that Christ
-acted because the scriptures foretold it, it would follow that the New
-Testament existed for the sake of the Old Testament and for its fulfillment,
-although the opposite is true. Therefore, it was because these things would be
-accomplished by Christ that they were predicted.
-
-<p>By saying, <b>I thirst</b>, he
-showed that his death was real, and not just imaginary. It also indicated his
-intense desire for the salvation of the human race: "God our Savior, who
-desires all men to be saved" (1 Tim 2:4); "For the Son of man came to seek and
-to save the lost" (Lk 19:10). Indeed, we express our intense desires in terms
-of thirst: "My soul thirsts for God" (Ps 42:3).
-
-<p>2448 This desire could be satisfied because <b>a bowl full
-of vinegar stood there. </b>This bowl signified the Jewish synagogue, in which
-the wine of the Patriarchs and Prophets had degenerated into vinegar, that is,
-into the malice and severity of the chief priests.
-
-<p>2449 Christ is given the vinegar, for <b>they put a sponge
-full of vinegar on hyssop and held it to his mouth. </b>There is a question on
-the literal meaning. How could they put the sponge to Christ's mouth, since he
-was hanging high off the ground? This is answered by Matthew (27:48), who says
-that the sponge was put on a reed. Or, according to others, it was put on
-hyssop, which was long, and this is what Matthew called a reed.
-
-<p>2450 As for the mystical sense, these three things signify
-the three evils that were present in the Jews: the vinegar signifies their ill&#8209;will;
-the sponge, full of crooked hiding places, signifies their craftiness; and the
-bitterness of the hyssop stands for their malice. Or, the hyssop represents the
-humility of Christ, for the hyssop is a bush used for purification, and our
-hearts are purified especially by humility: "Sprinkle me with hyssop and I will
-be cleansed" [Ps 51:7].
-
+accompanied it, the Evangelist now describes the death of Christ,
+which we should reverence. First, he shows that it was at the
+appropriate time; secondly its manner, <b>he bowed his head</b>;
+and thirdly, the piercing of the dead body (v 31).</p>
+<p>He shows that the time was fitting because <b>all was now
+finished</b>, accomplished. First, he mentions that Christ knew
+that all things had been accomplished; secondly, we see Christ
+doing what remained to be done (v 30).</p>
+<p>2445 In regard to the first he says, <b>After this</b>, after
+the things that had just been mentioned, <b>Jesus, knowing that all
+was now finished,</b> that is, all that the law and the prophets
+had foretold about him had now been accomplished: "Everything
+written about me in the law of Moses and the prophets and the
+psalms must be fulfilled" (Lk 24:44); "I have seen the end of every
+consummation" [Ps 119:96].</p>
+<p>2446 But because another thing foretold in scripture had to be
+done, the Evangelist adds that Jesus <b>said (to fulfill the
+scripture), I thirst</b>. First, we see the words spoken by Christ;
+then, how his desire could be satisfied; and finally, he is given
+the vinegar.</p>
+<p>2447 The Evangelist says that Jesus said this <b>to fulfill the
+scripture.</b> This indicates the sequence of events, and does not
+state the cause why Jesus spoke, for he did not speak in order to
+fulfill the scripture of the Old Testament. Rather, things were
+written in the Old Testament because they would be fulfilled by
+Christ. If we say that Christ acted because the scriptures foretold
+it, it would follow that the New Testament existed for the sake of
+the Old Testament and for its fulfillment, although the opposite is
+true. Therefore, it was because these things would be accomplished
+by Christ that they were predicted.</p>
+<p>By saying, <b>I thirst</b>, he showed that his death was real,
+and not just imaginary. It also indicated his intense desire for
+the salvation of the human race: "God our Savior, who desires all
+men to be saved" (1 Tim 2:4); "For the Son of man came to seek and
+to save the lost" (Lk 19:10). Indeed, we express our intense
+desires in terms of thirst: "My soul thirsts for God" (Ps
+42:3).</p>
+<p>2448 This desire could be satisfied because <b>a bowl full of
+vinegar stood there.</b> This bowl signified the Jewish synagogue,
+in which the wine of the Patriarchs and Prophets had degenerated
+into vinegar, that is, into the malice and severity of the chief
+priests.</p>
+<p>2449 Christ is given the vinegar, for <b>they put a sponge full
+of vinegar on hyssop and held it to his mouth.</b> There is a
+question on the literal meaning. How could they put the sponge to
+Christ's mouth, since he was hanging high off the ground? This is
+answered by Matthew (27:48), who says that the sponge was put on a
+reed. Or, according to others, it was put on hyssop, which was
+long, and this is what Matthew called a reed.</p>
+<p>2450 As for the mystical sense, these three things signify the
+three evils that were present in the Jews: the vinegar signifies
+their ill&#8209;will; the sponge, full of crooked hiding places,
+signifies their craftiness; and the bitterness of the hyssop stands
+for their malice. Or, the hyssop represents the humility of Christ,
+for the hyssop is a bush used for purification, and our hearts are
+purified especially by humility: "Sprinkle me with hyssop and I
+will be cleansed" [Ps 51:7].</p>
 <p>2451 The final fulfillment is mentioned when the Evangelist
-says, <b>When Jesus had received the vinegar, he said, It is finished. </b>This
-can be understood to refer to the fulfillment accomplished by Christ by dying:
-"For it was fitting that the author of our salvation be fulfilled by glory
-through his passion" [Heb 2:10]. Or, it can be understood to refer to the
-fulfillment or accomplishment of our sanctification, which was brought about by
-his passion and cross: "For by a single offering he has perfected for all time
-those who are sanctified" (Heb 10:14). It can also refer to the fulfillment of
-the scriptures: "Everything that is written of the Son of man by the prophets
-will be accomplished" (Lk 18:31).
-
-<p>2452 Then the Evangelist describes the death of Christ.
-First, he mentions the cause of his death, <b>he bowed his head. </b>We should
-not think that because he gave up his spirit, he bowed his head; rather,
-because he bowed his head, he gave up his spirit, for the bowing of his head
-indicated that he died out of obedience: "He became obedient unto death" (Phil
-2:8).
-
-<p>Secondly, the Evangelist mentions
-the power of the one dying, <b>for he gave up his spirit</b>,<b> </b>that is,
-by his own power: "No one takes it from me, but I lay it down of my own accord"
-(10:18). As Augustine says, we do not have the power to sleep when we will to,
-but Christ had the power to die when he willed to.
-
-<p>2453 Some think that the phrase, <b>gave up his spirit</b>,<b>
-</b>implies that man has two souls: an intellectual soul, which they call the
-spirit, and an animal soul, that is, a vegetative&#8209;sensitive soul which
-gives life to the body and is called a soul in the proper sense. So they say
-that Christ gave up only his intellectual soul. This is false, both because the
-assertion that there are two souls in man is listed among the errors compiled
-in the book <i>The Dogmas of the Church,</i> and because if Christ had given up
-his spirit, and retained a soul, he would not have died.<i> <a href="#_ftn19" name="_ftnref19"><b>[19]</b></a></i>
-Therefore, since in man the spirit and the soul are the same, we must say that
-Christ gave up his spirit, that is, his soul.
-
-<p>This also destroys the error of
-those who say that the human souls of those who have died do not go directly
-after death to paradise or to hell or to purgatory, but remain in the grave
-until the day of judgment. For our Lord immediately gave up his spirit to the
-Father, from which we see that "the souls of the righteous are in the hand of
-God" (Wis 3:1).
-
-<p>2454 Now we see the piercing of Christ's body: the act
-itself; and then the certainty of what the Evangelist tells us (v 35). With
-respect to the first he does two things: first, we see the intervention and
-intention of the Jews; secondly, this is partially accomplished; thirdly, how
-this was accomplished with regard to Christ.
-
-<p>2455 With respect to the first he says, <b>Since it was the
-day of Preparation, in order to prevent the bodies from remaining on the cross
-on the sabbath (for that sabbath was a high day) the Jews asked Pilate that
-their legs might be broken, and that they might be taken away. </b>In
-Deuteronomy (21:22) we see that it is a precept of the law that the bodies of
-the dead who had been hanged for crimes were not to be left hanging until the
-morning, lest the land be defiled, and to blot out the disgrace of those who
-were hanged, for this kind of death was regarded as most disgraceful: "a hanged
-man is accursed by God" (Deut 21:23). Although the Jews did not now have the
-authority to inflict this punishment, they still tried to do what they could.
-And so because it was the Preparation day they asked Pilate <b>that their legs
-might be broken and that they might be taken away, </b>so that Christ's body
-and those of the others would not remain on the cross on the sabbath, which was
-a very solemn day, and particularly this sabbath during the Feast of the
-Unleavened Bread. They were careful to keep the law in small matters, but they
-ignored it in important things: "You blind guides, straining out a gnat and
-swallowing a camel!" (Mt 23:24).
-
-<p>2456 He says how this was done in part, <b>So the soldiers
-came and broke the legs of the first </b>thief, to whom they had come first, <b>and
-of the other who had been crucified with him</b>, with Jesus.<b> </b>This shows
-their cruelty: "You eat the flesh of my people" (Mic 3:3).
-
-<p>2457 Why does the Evangelist add, <b>but when they came to
-Jesus and saw that he was already dead, they did not break his legs</b>?<b> </b>Surely
-Jesus was crucified between the two others? We should say that one soldier went
-to one of the criminals and another soldier went to the other one to break
-their legs, and when they were done with this they both came to Jesus. We are
-told why they pierced his side, because when the soldiers saw that he was
-already dead, <b>they did not break his legs</b>.
-
+says, <b>When Jesus had received the vinegar, he said, It is
+finished.</b> This can be understood to refer to the fulfillment
+accomplished by Christ by dying: "For it was fitting that the
+author of our salvation be fulfilled by glory through his passion"
+[Heb 2:10]. Or, it can be understood to refer to the fulfillment or
+accomplishment of our sanctification, which was brought about by
+his passion and cross: "For by a single offering he has perfected
+for all time those who are sanctified" (Heb 10:14). It can also
+refer to the fulfillment of the scriptures: "Everything that is
+written of the Son of man by the prophets will be accomplished" (Lk
+18:31).</p>
+<p>2452 Then the Evangelist describes the death of Christ. First,
+he mentions the cause of his death, <b>he bowed his head.</b> We
+should not think that because he gave up his spirit, he bowed his
+head; rather, because he bowed his head, he gave up his spirit, for
+the bowing of his head indicated that he died out of obedience: "He
+became obedient unto death" (Phil 2:8).</p>
+<p>Secondly, the Evangelist mentions the power of the one dying,
+<b>for he gave up his spirit</b>, that is, by his own power: "No
+one takes it from me, but I lay it down of my own accord" (10:18).
+As Augustine says, we do not have the power to sleep when we will
+to, but Christ had the power to die when he willed to.</p>
+<p>2453 Some think that the phrase, <b>gave up his
+spirit</b>,implies that man has two souls: an intellectual soul,
+which they call the spirit, and an animal soul, that is, a
+vegetative&#8209;sensitive soul which gives life to the body and is
+called a soul in the proper sense. So they say that Christ gave up
+only his intellectual soul. This is false, both because the
+assertion that there are two souls in man is listed among the
+errors compiled in the book <i>The Dogmas of the Church,</i> and
+because if Christ had given up his spirit, and retained a soul, he
+would not have died. <i><a href="#_ftn19" name="_ftnref19" id=
+"_ftnref19"><b>[19]</b></a></i> Therefore, since in man the spirit
+and the soul are the same, we must say that Christ gave up his
+spirit, that is, his soul.</p>
+<p>This also destroys the error of those who say that the human
+souls of those who have died do not go directly after death to
+paradise or to hell or to purgatory, but remain in the grave until
+the day of judgment. For our Lord immediately gave up his spirit to
+the Father, from which we see that "the souls of the righteous are
+in the hand of God" (Wis 3:1).</p>
+<p>2454 Now we see the piercing of Christ's body: the act itself;
+and then the certainty of what the Evangelist tells us (v 35). With
+respect to the first he does two things: first, we see the
+intervention and intention of the Jews; secondly, this is partially
+accomplished; thirdly, how this was accomplished with regard to
+Christ.</p>
+<p>2455 With respect to the first he says, <b>Since it was the day
+of Preparation, in order to prevent the bodies from remaining on
+the cross on the sabbath (for that sabbath was a high day) the Jews
+asked Pilate that their legs might be broken, and that they might
+be taken away.</b> In Deuteronomy (21:22) we see that it is a
+precept of the law that the bodies of the dead who had been hanged
+for crimes were not to be left hanging until the morning, lest the
+land be defiled, and to blot out the disgrace of those who were
+hanged, for this kind of death was regarded as most disgraceful: "a
+hanged man is accursed by God" (Deut 21:23). Although the Jews did
+not now have the authority to inflict this punishment, they still
+tried to do what they could. And so because it was the Preparation
+day they asked Pilate <b>that their legs might be broken and that
+they might be taken away,</b> so that Christ's body and those of
+the others would not remain on the cross on the sabbath, which was
+a very solemn day, and particularly this sabbath during the Feast
+of the Unleavened Bread. They were careful to keep the law in small
+matters, but they ignored it in important things: "You blind
+guides, straining out a gnat and swallowing a camel!" (Mt
+23:24).</p>
+<p>2456 He says how this was done in part, <b>So the soldiers came
+and broke the legs of the first</b> thief, to whom they had come
+first, <b>and of the other who had been crucified with him</b>,
+with Jesus. This shows their cruelty: "You eat the flesh of my
+people" (Mic 3:3).</p>
+<p>2457 Why does the Evangelist add, <b>but when they came to Jesus
+and saw that he was already dead, they did not break his legs</b>?
+Surely Jesus was crucified between the two others? We should say
+that one soldier went to one of the criminals and another soldier
+went to the other one to break their legs, and when they were done
+with this they both came to Jesus. We are told why they pierced his
+side, because when the soldiers saw that he was already dead,
+<b>they did not break his legs</b>.</p>
 <p>2458 To make sure that Jesus was dead one of the soldiers
-pierced his side with a spear. It deserves notice that he does not say
-"wounded" but "pierced," that is "opened," because in his side the door of
-eternal life is opened to us: "After this I looked, and lo, in heaven, an open
-door!" (Rev 4:1). This is the door in the side of the ark through which those
-animals entered who were not to perish in the flood (Gen 7).
-
-<p>This door is the cause of our
-salvation; and so, <b>at once there came out blood and water. </b>This is a
-remarkable miracle, that blood should flow from the body of a dead person where
-blood congeals. And if someone says that this was because the body was still
-warm, the flow of the water cannot be explained without a miracle, since this
-was pure water. This outpouring of blood and water happened so that Christ
-might show that he was truly human. For human beings have a twofold
-composition: one from the elements and the other from the humors. One of these
-elements is water, and blood is the main humor.
-
-<p>Another reason why this happened
-was to show that by the passion of Christ we acquire a complete cleansing from
-our sins and stains. We are cleansed from our sins by his blood, which is the
-price of our redemption: "You know that your were ransomed from the futile ways
-inherited from your fathers, not with perishable things, such as silver or
-gold, but with the precious blood of Christ, like that of a lamb without
-blemish or spot" (1 Pet 1:18). And we are cleansed from our stains by the
-water, which is the bath of our rebirth: "I will sprinkle clean water upon you,
-and you shall be clean from all your uncleannesses" (Ez 36:25); "On that day
-there shall be a fountain opened for the house of David and the inhabitants of Jerusalem
-to cleanse them from sin and uncleanness" (Zech 13:1). And so it is these two
-things which are especially associated with two sacraments: water with the
-sacrament of baptism, and blood with the Eucharist.
-
-<p>Or, both blood and water are
-associated with the Eucharist because in this sacrament water is mixed with
-wine, although water is not of the substance of the sacrament.
-
-<p>This event was also prefigured: for
-just as from the side of Christ, sleeping on the cross, there flowed blood and
-water, which makes the Church holy, so from the side of the sleeping Adam there
-was formed the woman, who prefigured the Church.
-
-<p>2459 Now the Evangelist shows that these events are
-certainly true: first, from the testimony of the Apostle himself; secondly,
-from a prophecy in the scriptures (v 36).
-
+pierced his side with a spear. It deserves notice that he does not
+say "wounded" but "pierced," that is "opened," because in his side
+the door of eternal life is opened to us: "After this I looked, and
+lo, in heaven, an open door!" (Rev 4:1). This is the door in the
+side of the ark through which those animals entered who were not to
+perish in the flood (Gen 7).</p>
+<p>This door is the cause of our salvation; and so, <b>at once
+there came out blood and water.</b> This is a remarkable miracle,
+that blood should flow from the body of a dead person where blood
+congeals. And if someone says that this was because the body was
+still warm, the flow of the water cannot be explained without a
+miracle, since this was pure water. This outpouring of blood and
+water happened so that Christ might show that he was truly human.
+For human beings have a twofold composition: one from the elements
+and the other from the humors. One of these elements is water, and
+blood is the main humor.</p>
+<p>Another reason why this happened was to show that by the passion
+of Christ we acquire a complete cleansing from our sins and stains.
+We are cleansed from our sins by his blood, which is the price of
+our redemption: "You know that your were ransomed from the futile
+ways inherited from your fathers, not with perishable things, such
+as silver or gold, but with the precious blood of Christ, like that
+of a lamb without blemish or spot" (1 Pet 1:18). And we are
+cleansed from our stains by the water, which is the bath of our
+rebirth: "I will sprinkle clean water upon you, and you shall be
+clean from all your uncleannesses" (Ez 36:25); "On that day there
+shall be a fountain opened for the house of David and the
+inhabitants of Jerusalem to cleanse them from sin and uncleanness"
+(Zech 13:1). And so it is these two things which are especially
+associated with two sacraments: water with the sacrament of
+baptism, and blood with the Eucharist.</p>
+<p>Or, both blood and water are associated with the Eucharist
+because in this sacrament water is mixed with wine, although water
+is not of the substance of the sacrament.</p>
+<p>This event was also prefigured: for just as from the side of
+Christ, sleeping on the cross, there flowed blood and water, which
+makes the Church holy, so from the side of the sleeping Adam there
+was formed the woman, who prefigured the Church.</p>
+<p>2459 Now the Evangelist shows that these events are certainly
+true: first, from the testimony of the Apostle himself; secondly,
+from a prophecy in the scriptures (v 36).</p>
 <p>2460 He does three things about the first: he mentions the
-credentials of the witness, <b>he who saw it has borne witness</b>, and this is
-John himself: "That which we have seen and heard we proclaim also to you" (1 Jn
-1:3). Secondly, he affirms that this testimony is true, <b>his testimony is
-true</b>: "I am speaking the truth in Christ, I am not lying" (Rom 9:1); "You
-will know the truth, and the truth will make you free" (8:32). Thirdly, he asks
-us to believe, <b>and he knows that he tells the truth that you also may
-believe</b>: "These are written that you may believe" (20:31).
-
-<p>2461 This truth is not just guaranteed by the testimony of
-the apostle; there is also a prophecy of scripture. Thus he says, <b>these
-things took place that the scripture might be fulfilled. </b>Here again, as
-before, the phrase <b>that the scripture might be fulfilled</b>, indicates the
-sequence of events. The Evangelist cites two authorities from the Old
-Testament. One refers to his statement that <b>they did not break his legs </b>and
-is found in Exodus (12:46), "You shall not break a bone if it," that is, the
-Passover lamb, which was a prefiguration of Christ, because as we read in 1
-Corinthians (5:7), "Christ, our paschal lamb, has been sacrificed." It was
-commanded that the bones of the Passover lamb should not be broken in order to
-teach us that the courage of the true Lamb and unspotted Jesus Christ would in
-no way be crushed by his passion. The Jews were trying to use the passion to
-destroy the power of Christ's teaching, but his passion only made it stronger:
-"For the word of the cross is folly to those who are perishing, but to us who
-are being saved it is the power of God" (1 Cor 1:18). This is why Jesus said
-before: "When you have lifted up the Son of man, then you will know that I am
-he" (8:28).
-
-<p>2462 The second authority refers to his statement, <b>one of
-the soldiers pierced his side with a spear</b>, and is taken from Zechariah: <b>They
-shall look on him whom they have pierced. </b>Our text of Zechariah reads:
-"They will look on me whom they have pierced" [Zech 12:10]. If we join the
-statement of the Prophet to what the Evangelist says, it is clear that the
-crucified Christ is God, for what the Prophet says he says as God, and the
-Evangelist applies this to Christ.
-
-<p><b>They shall look on him, </b>he
-says, at the coming judgment. Or, they will look on him when they have been
-converted to the faith, and so forth.
-<BR><BR><BR>
-<p align=center><B>LECTURE 6
-
-<BLOCKQUOTE><p>38 After this Joseph of Arimathea, who was a disciple of
-Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away
-the body of Jesus, and Pilate gave him leave. So he came and took away his
-body. 39 Nicodemus also, who had at first come to him by night, came bringing a
-mixture of myrrh and aloes about a hundred pounds' weight. 40 They took the
-body of Jesus, and bound it in linen cloths with the spices, as is the burial
-custom of the Jews. 41 Now in the place where he was crucified there was a
-garden, and in the garden a new tomb where no one had ever been laid. 42 So
-because of the Jewish day of Preparation, as the tomb was close at hand, they
-laid Jesus there.</B></BLOCKQUOTE>
-
-<p>2463 After the Evangelist has told us about the crucifixion
-and death of Christ, he now turns to his burial: first, the permission for his
-burial; secondly, the care in preparing his body (v 40); thirdly, the place
-where Christ was buried (v 41); and, the burial itself (v 42).
-
-<p>2464 He says, <b>After this</b>, the passion and death of
-Jesus, <b>Joseph of Arimathea</b>, this is the same city as Ramatha (1 Sam
-1:1), <b>who was a disciple of Jesus</b>, not one of the twelve, but one of the
-many other believers, for at first all those who believed were called
-disciples, <b>asked Pilate </b>for the body of Jesus. Joseph was a disciple, <b>but
-secretly, for fear of the Jews</b>,<b> </b>like many others were before
-Christ's passion: "Many even of the authorities believed in him, but for fear
-of the Pharisees they did not confess it, lest they should be put out of the
-synagogue" (12:42). We can see from this that while the other disciples, who
-went into hiding after the passion, lost their confidence, this man gained in
-confidence and openly tended to Jesus.
-
-<p>This man <b>asked Pilate that he
-might take away the body of Jesus</b>,<b> </b>take the body from the cross and
-bury it. He did this because the human laws required permission to bury the
-bodies of those who had been condemned. And Pilate gave him leave, because
-Joseph was an important person and known to Pilate; Mark refers to Joseph as "a
-respected member of the council" (15:42).
-
+credentials of the witness, <b>he who saw it has borne witness</b>,
+and this is John himself: "That which we have seen and heard we
+proclaim also to you" (1 Jn 1:3). Secondly, he affirms that this
+testimony is true, <b>his testimony is true</b>: "I am speaking the
+truth in Christ, I am not lying" (Rom 9:1); "You will know the
+truth, and the truth will make you free" (8:32). Thirdly, he asks
+us to believe, <b>and he knows that he tells the truth that you
+also may believe</b>: "These are written that you may believe"
+(20:31).</p>
+<p>2461 This truth is not just guaranteed by the testimony of the
+apostle; there is also a prophecy of scripture. Thus he says,
+<b>these things took place that the scripture might be
+fulfilled.</b> Here again, as before, the phrase <b>that the
+scripture might be fulfilled</b>, indicates the sequence of events.
+The Evangelist cites two authorities from the Old Testament. One
+refers to his statement that <b>they did not break his legs</b> and
+is found in Exodus (12:46), "You shall not break a bone if it,"
+that is, the Passover lamb, which was a prefiguration of Christ,
+because as we read in 1 Corinthians (5:7), "Christ, our paschal
+lamb, has been sacrificed." It was commanded that the bones of the
+Passover lamb should not be broken in order to teach us that the
+courage of the true Lamb and unspotted Jesus Christ would in no way
+be crushed by his passion. The Jews were trying to use the passion
+to destroy the power of Christ's teaching, but his passion only
+made it stronger: "For the word of the cross is folly to those who
+are perishing, but to us who are being saved it is the power of
+God" (1 Cor 1:18). This is why Jesus said before: "When you have
+lifted up the Son of man, then you will know that I am he"
+(8:28).</p>
+<p>2462 The second authority refers to his statement, <b>one of the
+soldiers pierced his side with a spear</b>, and is taken from
+Zechariah: <b>They shall look on him whom they have pierced.</b>
+Our text of Zechariah reads: "They will look on me whom they have
+pierced" [Zech 12:10]. If we join the statement of the Prophet to
+what the Evangelist says, it is clear that the crucified Christ is
+God, for what the Prophet says he says as God, and the Evangelist
+applies this to Christ.</p>
+<p><b>They shall look on him,</b> he says, at the coming judgment.
+Or, they will look on him when they have been converted to the
+faith, and so forth.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 6</b></p>
+<blockquote>
+<p><b>38 After this Joseph of Arimathea, who was a disciple of
+Jesus, but secretly, for fear of the Jews, asked Pilate that he
+might take away the body of Jesus, and Pilate gave him leave. So he
+came and took away his body. 39 Nicodemus also, who had at first
+come to him by night, came bringing a mixture of myrrh and aloes
+about a hundred pounds' weight. 40 They took the body of Jesus, and
+bound it in linen cloths with the spices, as is the burial custom
+of the Jews. 41 Now in the place where he was crucified there was a
+garden, and in the garden a new tomb where no one had ever been
+laid. 42 So because of the Jewish day of Preparation, as the tomb
+was close at hand, they laid Jesus there.</b></p>
+</blockquote>
+<p>2463 After the Evangelist has told us about the crucifixion and
+death of Christ, he now turns to his burial: first, the permission
+for his burial; secondly, the care in preparing his body (v 40);
+thirdly, the place where Christ was buried (v 41); and, the burial
+itself (v 42).</p>
+<p>2464 He says, <b>After this</b>, the passion and death of Jesus,
+<b>Joseph of Arimathea</b>, this is the same city as Ramatha (1 Sam
+1:1), <b>who was a disciple of Jesus</b>, not one of the twelve,
+but one of the many other believers, for at first all those who
+believed were called disciples, <b>asked Pilate</b> for the body of
+Jesus. Joseph was a disciple, <b>but secretly, for fear of the
+Jews</b>, like many others were before Christ's passion: "Many even
+of the authorities believed in him, but for fear of the Pharisees
+they did not confess it, lest they should be put out of the
+synagogue" (12:42). We can see from this that while the other
+disciples, who went into hiding after the passion, lost their
+confidence, this man gained in confidence and openly tended to
+Jesus.</p>
+<p>This man <b>asked Pilate that he might take away the body of
+Jesus</b>, take the body from the cross and bury it. He did this
+because the human laws required permission to bury the bodies of
+those who had been condemned. And Pilate gave him leave, because
+Joseph was an important person and known to Pilate; Mark refers to
+Joseph as "a respected member of the council" (15:42).</p>
 <p>2465 In regard to the second he says, <b>So he came and took
-away his body</b>. Here we see Joseph's concern to prepare the body: first, the
-things used in the preparation; secondly, the preparation itself (v 40).
-
-<p>2466 The body of Jesus was prepared with a mixture of myrrh
-and aloes, which Nicodemus had purchased in large quantity. So the Evangelist
-mentions both of them: Joseph, who claimed the body, and Nicodemus, who brought
-the spices. This is the same Nicodemus who came to Jesus at night, but this was
-before the passion (3:2). The Evangelist commemorates Nicodemus here to show
-that even though he had been a secret disciple, now he became a public one &#8209;
-and he had already mentioned that Joseph had been a secret disciple because he
-feared the Jews. But Nicodemus did not yet have true faith in the resurrection
-because he brought myrrh and aloes, thinking that the body of Christ would soon
-corrupt without them: "You will not give your holy one to corruption" [Ps
-16:10].
-
-<p>As for the mystical sense, we
-understand from this that we should bury the crucified Christ in our hearts,
-with the sadness of contrition and compassion: "My hands dripped with myrrh"
-(Song 5:5).
-
+away his body</b>. Here we see Joseph's concern to prepare the
+body: first, the things used in the preparation; secondly, the
+preparation itself (v 40).</p>
+<p>2466 The body of Jesus was prepared with a mixture of myrrh and
+aloes, which Nicodemus had purchased in large quantity. So the
+Evangelist mentions both of them: Joseph, who claimed the body, and
+Nicodemus, who brought the spices. This is the same Nicodemus who
+came to Jesus at night, but this was before the passion (3:2). The
+Evangelist commemorates Nicodemus here to show that even though he
+had been a secret disciple, now he became a public one &#8209; and
+he had already mentioned that Joseph had been a secret disciple
+because he feared the Jews. But Nicodemus did not yet have true
+faith in the resurrection because he brought myrrh and aloes,
+thinking that the body of Christ would soon corrupt without them:
+"You will not give your holy one to corruption" [Ps 16:10].</p>
+<p>As for the mystical sense, we understand from this that we
+should bury the crucified Christ in our hearts, with the sadness of
+contrition and compassion: "My hands dripped with myrrh" (Song
+5:5).</p>
 <p>2467 With the spices ready, they prepared the body of Jesus,
-<b>they took the body of Jesus. </b>There is a question here, for John says
-that they bound it in linen cloths, while Matthew (27:59) says that they
-wrapped it in a linen cloth. One can answer, according to Augustine, that
-Matthew speaks of one linen cloth because he only mentioned Joseph, and he
-brought this one cloth.<a href="#_ftn20" name="_ftnref20">[20]</a>
-John alone mentions Nicodemus, and so he says "linen cloths," because Nicodemus
-brought the other cloth. Or, again, the body of Christ was also wrapped in
-winding bands, as we read in the case of Lazarus, because this is the way the
-Jews buried their dead. A small cloth was also placed over his head. John
-includes all these in his words "linen cloths." From the fact that they
-anointed the body of Jesus with spices, we are taught that in the performance
-of such humane duties, we should follow the customs of each country.
-
+<b>they took the body of Jesus.</b> There is a question here, for
+John says that they bound it in linen cloths, while Matthew (27:59)
+says that they wrapped it in a linen cloth. One can answer,
+according to Augustine, that Matthew speaks of one linen cloth
+because he only mentioned Joseph, and he brought this one
+cloth.<a href="#_ftn20" name="_ftnref20" id="_ftnref20">[20]</a>
+John alone mentions Nicodemus, and so he says "linen cloths,"
+because Nicodemus brought the other cloth. Or, again, the body of
+Christ was also wrapped in winding bands, as we read in the case of
+Lazarus, because this is the way the Jews buried their dead. A
+small cloth was also placed over his head. John includes all these
+in his words "linen cloths." From the fact that they anointed the
+body of Jesus with spices, we are taught that in the performance of
+such humane duties, we should follow the customs of each
+country.</p>
 <p>2468 The place where Christ was buried is then mentioned, <b>Now
-in the place where he was crucified there was a garden</b>. Christ was arrested
-in a garden, underwent his agony in a garden, and was buried in a garden. This
-indicates to us that by the power of Christ's passion we are freed from the sin
-which Adam committed in the Garden of delights, and that through Christ the
-Church is made holy, the Church, which itself is like a garden enclosed.
-
-<p><b>And in the garden a new tomb
-where no one had ever been laid. </b>There are two reasons why Christ wanted to
-be buried in a new tomb. The first is literal, and was so that no one would
-think that some other body which had been buried there had risen, and not
-Christ, or think that all bodies were of equal power. The other reason was that
-it was appropriate that he who was born of a virgin should be buried in a new
-tomb, so that just as there was no one before or after him in the womb of Mary,
-so also in this tomb. This also indicates to us that by faith Christ is hidden
-in the newborn soul: "that Christ may dwell in your hearts through faith" (Eph
-3:17).
-
-<p>2469 Now follows the burial. So <b>because of the Jewish day
-of Preparation</b>,<b> </b>because evening was approaching when because of the
-sabbath no work was permitted, <b>as the tomb</b>, the new tomb, <b>was close
-at hand, they laid Jesus there. </b>Christ died about the ninth hour, but
-because his body had to be prepared for burial and other things had to be done,
-the day had grown into evening. <b>As the tomb was close at hand, </b>to the
-place where he was crucified, <b>they laid Jesus there.</b>
-
-</div>
-
-<div><br clear=all>
-
-<hr align=left size=1 width="33%">
-
-<div id=ftn1>
-
-<p><a href="#_ftnref1" name="_ftn1">[1]</a>
-Aristotle, <i>Rhetoric</i>. 
-
+in the place where he was crucified there was a garden</b>. Christ
+was arrested in a garden, underwent his agony in a garden, and was
+buried in a garden. This indicates to us that by the power of
+Christ's passion we are freed from the sin which Adam committed in
+the Garden of delights, and that through Christ the Church is made
+holy, the Church, which itself is like a garden enclosed.</p>
+<p><b>And in the garden a new tomb where no one had ever been
+laid.</b> There are two reasons why Christ wanted to be buried in a
+new tomb. The first is literal, and was so that no one would think
+that some other body which had been buried there had risen, and not
+Christ, or think that all bodies were of equal power. The other
+reason was that it was appropriate that he who was born of a virgin
+should be buried in a new tomb, so that just as there was no one
+before or after him in the womb of Mary, so also in this tomb. This
+also indicates to us that by faith Christ is hidden in the newborn
+soul: "that Christ may dwell in your hearts through faith" (Eph
+3:17).</p>
+<p>2469 Now follows the burial. So <b>because of the Jewish day of
+Preparation</b>, because evening was approaching when because of
+the sabbath no work was permitted, <b>as the tomb</b>, the new
+tomb, <b>was close at hand, they laid Jesus there.</b> Christ died
+about the ninth hour, but because his body had to be prepared for
+burial and other things had to be done, the day had grown into
+evening. <b>As the tomb was close at hand,</b> to the place where
+he was crucified, <b>they laid Jesus there.</b></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> Aristotle,
+<i>Rhetoric</i>.</p>
 </div>
-
-<div id=ftn2>
-
-<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>In Ioannem hom</i>., 84, ch.
-1; PG 59, col. 456; cf. <i>Catena Aurea</i>, 19:1-5.
-
+<div id="ftn2">
+<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>In
+Ioannem hom</i>., 84, ch. 1; PG 59, col. 456; cf. <i>Catena
+Aurea</i>, 19:1-5.</p>
 </div>
-
-<div id=ftn3>
-
-<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>Tract.
-in Io</i>., 116, ch. 1, col. 1941; cf. <i>Catena
-Aurea</i>,<i> </i>19:1-5.
-
+<div id="ftn3">
+<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>Tract. in
+Io</i>., 116, ch. 1, col. 1941; cf. <i>Catena Aurea</i>,
+19:1-5.</p>
 </div>
-
-<div id=ftn4>
-
-<p><a href="#_ftnref4" name="_ftn4">[4]</a>
-St. Thomas refers to Jn 19:7 in the <i>Summa
-Theologiae</i>: q. 47, a. 4, obj. 3; Jn 19:11: ST I-II, q. 73, a. 2, s. c.;
-II-II, q. 67, a. 4; III, q. 47, a. 6, obj, 2; q. 49, a. 6.
-
+<div id="ftn4">
+<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> St. Thomas
+refers to Jn 19:7 in the <i>Summa Theologiae</i>: q. 47, a. 4, obj.
+3; Jn 19:11: ST I-II, q. 73, a. 2, s. c.; II-II, q. 67, a. 4; III,
+q. 47, a. 6, obj, 2; q. 49, a. 6.</p>
 </div>
-
-<div id=ftn5>
-
-<p><a href="#_ftnref5" name="_ftn5">[5]</a> <i>Tract.
-in Io</i>., 116, ch. 2, col. 1942; cf. <i>Catena
-Aurea</i>,<i> </i>19:1-5.
-
+<div id="ftn5">
+<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> <i>Tract. in
+Io</i>., 116, ch. 2, col. 1942; cf. <i>Catena Aurea</i>,
+19:1-5.</p>
 </div>
-
-<div id=ftn6>
-
-<p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Tract.
-in Io</i>., 116, ch. 5, col. 1943; cf. <i>Catena
-Aurea</i>,<i> </i>19:9-12.
-
+<div id="ftn6">
+<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Tract. in
+Io</i>., 116, ch. 5, col. 1943; cf. <i>Catena Aurea</i>,
+19:9-12.</p>
 </div>
-
-<div id=ftn7>
-
-<p><a href="#_ftnref7" name="_ftn7">[7]</a>
-St. Thomas refers to Jn 19:14 in the <i>Summa
-Theologiae</i>: III, q. 83, a. 2, ad 3; Jn 19:16: <i>ST </i>III, q. 47, a. 3,
-obj. 3. 
-
+<div id="ftn7">
+<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> St. Thomas
+refers to Jn 19:14 in the <i>Summa Theologiae</i>: III, q. 83, a.
+2, ad 3; Jn 19:16: <i>ST</i> III, q. 47, a. 3, obj. 3.</p>
 </div>
-
-<div id=ftn8>
-
-<p><a href="#_ftnref8" name="_ftn8">[8]</a> <i>Tract.
-in Io</i>., 117, ch. 1, col. 1944; cf. <i>Catena
-Aurea</i>,<i> </i>19:12-16.
-
+<div id="ftn8">
+<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> <i>Tract. in
+Io</i>., 117, ch. 1, col. 1944; cf. <i>Catena Aurea</i>,
+19:12-16.</p>
 </div>
-
-<div id=ftn9>
-
-<p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>Commentarium in Matthaeum, </i>27; cf. <i>Catena Aurea</i>, 16-18.
-
+<div id="ftn9">
+<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a>
+<i>Commentarium in Matthaeum,</i> 27; cf. <i>Catena Aurea</i>,
+16-18.</p>
 </div>
-
-<div id=ftn10>
-
-<p><a href="#_ftnref10" name="_ftn10">[10]</a>
-Aristotle.
-
+<div id="ftn10">
+<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a>
+Aristotle.</p>
 </div>
-
-<div id=ftn11>
-
-<p><a href="#_ftnref11" name="_ftn11">[11]</a>
-St. Thomas refers to Jn 19:25 in the <i>Summa
-Theologiae</i>: III, q. 28, a. 3, obj. 6; Jn 19:28: <i>ST</i> III, q. 46, a. 9
-ad 1; Jn 19:30: <i>ST</i> I-II, q. 103, a. 3, ad 2; q. 47, a. 2, ad 1; Jn
-19:32: <i>ST</i> III, q. 46, a. 5, s. c.; Jn 19:33: <i>ST </i>III, q. 46, a. 5,
-s. c.; q. 47, a. 1, ad 2; Jn 19:34: <i>ST </i>III, q. 79, a. 1; Jn 19:35: <i>ST
-</i>III, q. 74, a. 8, obj. 1; Jn 19:36: <i>ST </i>III, q. 59, a. 4, ad 1.
-
+<div id="ftn11">
+<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> St.
+Thomas refers to Jn 19:25 in the <i>Summa Theologiae</i>: III, q.
+28, a. 3, obj. 6; Jn 19:28: <i>ST</i> III, q. 46, a. 9 ad 1; Jn
+19:30: <i>ST</i> I-II, q. 103, a. 3, ad 2; q. 47, a. 2, ad 1; Jn
+19:32: <i>ST</i> III, q. 46, a. 5, s. c.; Jn 19:33: <i>ST</i> III,
+q. 46, a. 5, s. c.; q. 47, a. 1, ad 2; Jn 19:34: <i>ST</i> III, q.
+79, a. 1; Jn 19:35: <i>ST</i> III, q. 74, a. 8, obj. 1; Jn 19:36:
+<i>ST</i> III, q. 59, a. 4, ad 1.</p>
 </div>
-
-<div id=ftn12>
-
-<p><a href="#_ftnref12" name="_ftn12">[12]</a> <i>Tract.
-in Io</i>., 117, ch. 4, col. 1946; cf. <i>Catena
-Aurea</i>,<i> </i>19:12-16.
-
+<div id="ftn12">
+<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a>
+<i>Tract. in Io</i>., 117, ch. 4, col. 1946; cf. <i>Catena
+Aurea</i>, 19:12-16.</p>
 </div>
-
-<div id=ftn13>
-
-<p><a href="#_ftnref13" name="_ftn13">[13]</a><i>
-Tract. in Io</i>., 117, ch. 5, col. 1946;  cf. <i>Catena Aurea</i>,<i> </i>19:19-22.
-
+<div id="ftn13">
+<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a><i>Tract.
+in Io</i>., 117, ch. 5, col. 1946; cf. <i>Catena Aurea</i>,
+19:19-22.</p>
 </div>
-
-<div id=ftn14>
-
-<p><a href="#_ftnref14" name="_ftn14">[14]</a> <i>Tract.
-in Io</i>., 118, ch. 2, 3, col. 1947-9; cf. <i>Catena
-Aurea</i>,<i> </i>19:23-4.
-
+<div id="ftn14">
+<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a>
+<i>Tract. in Io</i>., 118, ch. 2, 3, col. 1947-9; cf. <i>Catena
+Aurea</i>, 19:23-4.</p>
 </div>
-
-<div id=ftn15>
-
-<p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>Tract.
-in Io</i>., 119, ch. 1, col. 1950; cf. <i>Catena
-Aurea</i>, 19:24-27.
-
+<div id="ftn15">
+<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a>
+<i>Tract. in Io</i>., 119, ch. 1, col. 1950; cf. <i>Catena
+Aurea</i>, 19:24-27.</p>
 </div>
-
-<div id=ftn16>
-
-<p><a href="#_ftnref16" name="_ftn16">[16]</a> cf. <i>Catena Aurea</i>,
-19:24-27.
-
+<div id="ftn16">
+<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> cf.
+<i>Catena Aurea</i>, 19:24-27.</p>
+</div>
+<div id="ftn17">
+<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a>
+<i>Tract. in Io</i>., 119, ch. 2, col. 1951; cf. <i>Catena
+Aurea</i>, 19:24-27.</p>
 </div>
-
-<div id=ftn17>
-
-<p><a href="#_ftnref17" name="_ftn17">[17]</a> <i>Tract.
-in Io</i>., 119, ch. 2, col. 1951; cf. <i>Catena
-Aurea</i>, 19:24-27.
-
+<div id="ftn18">
+<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> St.
+Thomas quotes Jn 19:30 in the <i>Summa Theologiae:</i> I, q. 73, a.
+1, arg. 1.</p>
+</div>
+<div id="ftn19">
+<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> The
+Dogmas of the Church.</p>
 </div>
-
-<div id=ftn18>
-
-<p><a href="#_ftnref18" name="_ftn18">[18]</a>
-St. Thomas quotes Jn 19:30 in the <i>Summa Theologiae:
-</i>I, q. 73, a. 1, arg. 1. 
-
+<div id="ftn20">
+<p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> <i>De
+consensus evangelistarum</i>, 3, ch. 23; PL 34; cf. <i>Catena
+Aurea</i>, 19:38-42.</p>
 </div>
-
-<div id=ftn19>
-
-<p><a href="#_ftnref19" name="_ftn19">[19]</a> The
-Dogmas of the Church.
-
 </div>
-
-<div id=ftn20>
-
-<p><a href="#_ftnref20" name="_ftn20">[20]</a> <i>De consensus evangelistarum</i>, 3, ch. 23; PL 34; cf. <i>Catena Aurea</i>, 19:38-42.
-
-</body></html>
+</blockquote>
+</body>
+</html>