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-<body style=text-align:justify><blockquote>
-<p style="text-align: center"><span style="font-size: 60pt">20</span>
-<p align=center><B>LECTURE I</B>
-<BLOCKQUOTE><p><b>1 Now on the first day of the week [one day of the
-Sabbath] Mary Magdalene came to the tomb early, while it was still dark, and
-saw that the stone had been taken away from the tomb. 2 So she ran, and went to
-Simon Peter and the other disciple, the one whom Jesus loved, and said to them,
-"They have taken the Lord out of the tomb, and we do not know where they have
-laid him." 3 Peter then came out with the other disciple, and they went toward
-the tomb. 4 They both ran, but the other disciple outran Peter and reached the
-tomb first; 5 and stooping to look in, he saw the linen cloths lying there, but
-he did not go in. 6 Then Simon Peter came, following him, and went into the
-tomb; he saw the linen cloths lying, and the napkin, which had been on his
-head, not lying with the linen cloths but rolled up in a place by itself. 8
-Then the other disciple, who reached the tomb first, also went in, and he saw
-and believed; 9 for as yet they did not know the scripture, that he must rise
-from the dead.<a href="#_ftn1" name="_ftnref1"><b>[1]</b></a></b></BLOCKQUOTE>
-
-<p>2470 Having related the mysteries of the passion of Christ,
-the Evangelist now speaks of the resurrection. First, he says the resurrection
-was made known to certain women; secondly, to the disciples (v 19). The
-revelation of Christ's resurrection to the women went in stages: first, there
-is the open tomb; secondly, the appearance of the angel (v 11); thirdly, the
-sight of Christ (v 14). In regard to the first, he first mentions the sight of
-the open tomb; secondly, this news is reported to the disciples (v 2); and
-thirdly, they see for themselves (v 3).
-
-<p>2471 Four things can be noted about the first. First, the
-time: it was <b>one day of the sabbath, </b>that is, the first day of the week.
-The Jews considered the sabbath as a very sacred day, and all the other days
-were described in reference to the sabbath. Thus they spoke of the first day of
-the sabbath, the second day of the sabbath, and so on. Matthew [28:1] speaks of
-the "first day of the sabbath". But John speaks of "one day of the sabbath"
-because he is referring to a mystery, for this day of the resurrection was the
-beginning of a new creation: "When you send forth your Spirit, they are
-created; and you renew the face of the ground" (Ps 104:30); "For neither
-circumcision counts for anything, nor uncircumcision, but a new creation" (Gal
-6:15). In Genesis (1:5), when Moses is speaking of the first day of creation he
-says "one day." "God called the light Day, and the darkness he called Night.
-And there was evening and there was morning, one day." And so the Evangelist
-uses these words of Moses because he wants to express a newness. And also
-because this day begins the day of eternity, which is one day, no night
-interrupting it, because the sun which makes this day will never set. "And the
-city has no need of sun or moon to shine upon it, for the glory of God is its
-light, and its lamp is the Lamb" (Rev 21:23); "There will be one day, which is
-known to the Lord, not day and night, for at evening time there will be light"
-[Zech 14:7].
-
+<body style="text-align:justify">
+<blockquote>
+<p style="text-align: center"><span style=
+"font-size: 60pt">20</span></p>
+<p align="center"><b>LECTURE I</b></p>
+<blockquote>
+<p><b>1 Now on the first day of the week [one day of the Sabbath]
+Mary Magdalene came to the tomb early, while it was still dark, and
+saw that the stone had been taken away from the tomb. 2 So she ran,
+and went to Simon Peter and the other disciple, the one whom Jesus
+loved, and said to them, "They have taken the Lord out of the tomb,
+and we do not know where they have laid him." 3 Peter then came out
+with the other disciple, and they went toward the tomb. 4 They both
+ran, but the other disciple outran Peter and reached the tomb
+first; 5 and stooping to look in, he saw the linen cloths lying
+there, but he did not go in. 6 Then Simon Peter came, following
+him, and went into the tomb; he saw the linen cloths lying, and the
+napkin, which had been on his head, not lying with the linen cloths
+but rolled up in a place by itself. 8 Then the other disciple, who
+reached the tomb first, also went in, and he saw and believed; 9
+for as yet they did not know the scripture, that he must rise from
+the dead.<a href="#_ftn1" name="_ftnref1" id=
+"_ftnref1"><b>[1]</b></a></b></p>
+</blockquote>
+<p>2470 Having related the mysteries of the passion of Christ, the
+Evangelist now speaks of the resurrection. First, he says the
+resurrection was made known to certain women; secondly, to the
+disciples (v 19). The revelation of Christ's resurrection to the
+women went in stages: first, there is the open tomb; secondly, the
+appearance of the angel (v 11); thirdly, the sight of Christ (v
+14). In regard to the first, he first mentions the sight of the
+open tomb; secondly, this news is reported to the disciples (v 2);
+and thirdly, they see for themselves (v 3).</p>
+<p>2471 Four things can be noted about the first. First, the time:
+it was <b>one day of the sabbath,</b> that is, the first day of the
+week. The Jews considered the sabbath as a very sacred day, and all
+the other days were described in reference to the sabbath. Thus
+they spoke of the first day of the sabbath, the second day of the
+sabbath, and so on. Matthew [28:1] speaks of the "first day of the
+sabbath". But John speaks of "one day of the sabbath" because he is
+referring to a mystery, for this day of the resurrection was the
+beginning of a new creation: "When you send forth your Spirit, they
+are created; and you renew the face of the ground" (Ps 104:30);
+"For neither circumcision counts for anything, nor uncircumcision,
+but a new creation" (Gal 6:15). In Genesis (1:5), when Moses is
+speaking of the first day of creation he says "one day." "God
+called the light Day, and the darkness he called Night. And there
+was evening and there was morning, one day." And so the Evangelist
+uses these words of Moses because he wants to express a newness.
+And also because this day begins the day of eternity, which is one
+day, no night interrupting it, because the sun which makes this day
+will never set. "And the city has no need of sun or moon to shine
+upon it, for the glory of God is its light, and its lamp is the
+Lamb" (Rev 21:23); "There will be one day, which is known to the
+Lord, not day and night, for at evening time there will be light"
+[Zech 14:7].</p>
 <p>2472 Secondly, the person who saw the tomb is given, <b>Mary
-Magdalene came to the tomb early, while it was still dark. </b>A question
-arises here because Mark (16:1) makes mention of Mary Magdalene, Mary the
-mother of James, and Salome; and Matthew (28:1) also mentions "the other Mary."
-According to Augustine the resolution is that Mary Magdalene was more ardent
-and more devoted to Christ than the other women.<a href="#_ftn2" name="_ftnref2"
-title="">[2]</a>
-Thus we read that "Her sins, which are many, are forgiven, for she loved much"
-(Lk 7:47). And for this reason the Evangelist mentions her by name. This is
-also the reason why the Lord appeared to her first, "He appeared first to Mary
-Magdalene" (Mk 16:9); "She [Wisdom] hastens to make herself known to those who
-desire her" (Wis 6:14).
-
-<p>2473 Thirdly, the time is given, <b>early, while it was
-still dark. </b>Luke (23:55) tells us that the women who had come with Christ
-from Galilee saw his tomb and how his body was laid, and they prepared spices
-and ointments for it. They rested on the sabbath according to the commandment.
-As soon as the sabbath was over, on the first day of the week, before daylight,
-she [Mary Magdalene] came to the tomb, incited by her exceedingly great love:
-"Its flashes," the flashes of love, "are flashes of fire" (Song 8:6).
-
-<p>2474 The question arises why Mark says "very early, after
-the sun had risen" [Mk 16:2], while the Evangelist says, <b>while it was still
-dark. </b>The answer is that what Mark says should be understood as referring
-to the breaking of the day, so that the sun had risen, but had not yet appeared
-in the sky.
-
-<p>2475 Fourthly, we are told what Mary saw, she <b>saw that
-the stone had been taken away from the tomb. </b>This was a sign that either
-someone had taken Christ away, or that he had arisen. When Matthew (28:2) says
-that "an angel of the Lord descended from heaven and came and rolled back the
-stone," we should not think the stone was rolled away before Christ arose, but
-only after. For since Christ came forth from the closed womb of the Virgin even
-though his body was not glorified, it is not surprising if he passed through
-the tomb with his glorified body. The stone was taken away so that people could
-see that Christ was not there, and more easily believe in his resurrection.
-
+Magdalene came to the tomb early, while it was still dark.</b> A
+question arises here because Mark (16:1) makes mention of Mary
+Magdalene, Mary the mother of James, and Salome; and Matthew (28:1)
+also mentions "the other Mary." According to Augustine the
+resolution is that Mary Magdalene was more ardent and more devoted
+to Christ than the other women.<a href="#_ftn2" name="_ftnref2"
+title="" id="_ftnref2">[2]</a> Thus we read that "Her sins, which
+are many, are forgiven, for she loved much" (Lk 7:47). And for this
+reason the Evangelist mentions her by name. This is also the reason
+why the Lord appeared to her first, "He appeared first to Mary
+Magdalene" (Mk 16:9); "She [Wisdom] hastens to make herself known
+to those who desire her" (Wis 6:14).</p>
+<p>2473 Thirdly, the time is given, <b>early, while it was still
+dark.</b> Luke (23:55) tells us that the women who had come with
+Christ from Galilee saw his tomb and how his body was laid, and
+they prepared spices and ointments for it. They rested on the
+sabbath according to the commandment. As soon as the sabbath was
+over, on the first day of the week, before daylight, she [Mary
+Magdalene] came to the tomb, incited by her exceedingly great love:
+"Its flashes," the flashes of love, "are flashes of fire" (Song
+8:6).</p>
+<p>2474 The question arises why Mark says "very early, after the
+sun had risen" [Mk 16:2], while the Evangelist says, <b>while it
+was still dark.</b> The answer is that what Mark says should be
+understood as referring to the breaking of the day, so that the sun
+had risen, but had not yet appeared in the sky.</p>
+<p>2475 Fourthly, we are told what Mary saw, she <b>saw that the
+stone had been taken away from the tomb.</b> This was a sign that
+either someone had taken Christ away, or that he had arisen. When
+Matthew (28:2) says that "an angel of the Lord descended from
+heaven and came and rolled back the stone," we should not think the
+stone was rolled away before Christ arose, but only after. For
+since Christ came forth from the closed womb of the Virgin even
+though his body was not glorified, it is not surprising if he
+passed through the tomb with his glorified body. The stone was
+taken away so that people could see that Christ was not there, and
+more easily believe in his resurrection.</p>
 <p>2476 Next the Evangelist mentions that this was reported.
-Because of Mary's exceeding love she could not delay telling what she had seen
-to the disciples, <b>so she ran, and went to Simon Peter and the other
-disciple, the one whom Jesus loved</b>:<b> </b>"This day is a day of good news;
-if we are silent and wait until the morning light, punishment will overtake us"
-(2 Kgs 7:9). And so one who hears the words of God should tell it to others
-without delay: "Let him who hears say, 'Come'" (Rev 22:17). Mary came to those
-who were the more important, and who loved Christ more ardently, so that they
-might either look for Jesus with her or share her sorrow.
-
-<p>She said to them, <b>They have
-taken the Lord out of the tomb, and we do not know where they have laid him. </b>Mary
-saw the empty tomb, and not yet having it in her heart that Christ had risen,
-she said, <b>and we do not know where they have laid him. </b>We can see from
-this that Mary had not been alone at the tomb, and that she still had doubts
-about the resurrection. So it was not without reason that the Evangelist wrote
-that <b>it was still dark</b>,<b> </b>for this indicated the condition of their
-minds, in which there was the darkness of doubt: "They have neither knowledge
-nor understanding, they walk about in darkness" (Ps 82:5). Note that in the
-Greek manuscripts it reads, <b>my Lord</b>, which shows the impetus of her love
-and her affectionate devotion: "Whom have I in heaven but you? And there is
-nothing upon earth that I desire besides you.... God is the strength of my
-heart and my portion for ever" (Ps 73:25).
-
-<p>2477 The Evangelist next shows how this was investigated.
-First, he indicates the eagerness with which Peter and John acted, for they
-left the place where they were, <b>Peter then came out with the other disciple.
-</b>Those who want to look into the mysteries of Christ have in a sense to come
-out from themselves and from their carnal way of living: "Come out, O daughters
-of Zion, and behold King Solomon" [Song 3:11].
-
-<p>2478 Secondly, we see the details of their search. First, it
-is said that they ran, <b>they both ran</b>,<b> </b>they who loved Christ more
-than the others: "I will run in the way of your commandments" (Ps 119:32); "So
-run that you may obtain it," the prize (1 Cor 9:25).
-
-<p>2479 Secondly, we see how the disciples arrived, <b>the
-other disciple outran Peter. </b>John arrived first, and Peter followed.
-
-<p>2480 It is not without reason that the Evangelist is careful
-to tell us the smallest details. For these two disciples signify two peoples,
-the Jews [by John] and the Gentiles [by Peter]. Although the Jews were the
-first to have knowledge of the one true God, the Gentiles were an older people,
-because even the Jews originated from the Gentiles: "Go from your country and
-your kindred" (Gen 12:1). These two people were both running over the course of
-this world: the Jews using the written law, the Gentiles using the law of
-nature. Or, they were both running by their natural desire for happiness and
-for a knowledge of the truth, which all men desire to know by their very
-nature. <b>But the other disciple</b>,<b> </b>that is, the younger one, <b>outran
-Peter</b>,<b> </b>because the Gentiles came to a knowledge of the truth more
-slowly than the Jews, since formerly God was known only in Judea. So the Psalm
-says, "He has not dealt thus with any other nation" (Ps 147:20).
-
-<p>The other disciple <b>reached the
-tomb first</b>,<b> </b>because he [John, the younger, representing the Jews]
-was the first to look upon the mysteries of Christ, and the promise was first
-made to the Jews: "They are the Israelites, and to them belong the ...
-promises; to them belong the patriarchs, and of their race, according to the
-flesh, is the Christ" (Rom 9:4).
-
-<p><b>And stooping to look in, he saw
-the linen cloths lying there, but he did not go in. And stooping</b>,<b> </b>under
-the yoke of the law, "All that the Lord has spoken we will do" (Ex 24:7), <b>he
-saw the linen cloths lying there</b>,<b> </b>that is, the figures or
-foreshadowings of all the mysteries, "But their minds were hardened; for to
-this day, when they read the old covenant, that same veil remains uplifted" (2
-Cor 3:14). <b>But he did not go in</b>,<b> </b>for as long as he was unwilling
-to believe in the one who was dead he had not yet come to the knowledge of the
-truth. Another who did not go in was the brother of the prodigal son, for when
-he heard the celebrations, the music and the dancing, he "refused to go in" (Lk
-15:28). Nevertheless, David promised that they would enter: "I will go to the
-altar of God" (Ps 43:4).
-
-<p>2481 Now the Evangelist recounts the arrival of Peter. As
-for the literal meaning, the fact that they ran together was a sign of their
-passionate devotion. John arrived first because he was a younger man than
-Peter. But considering the mystical sense, Peter follows John because the
-Gentiles who were converted to Christ were not joined to another church
-different from the church of the Jews, but were grafted on to the already
-existing olive tree and church. The Apostle praises them saying, "For you brethren,
-became imitators of the churches of God in Christ Jesus which are in Judea" (1 Thess 2:14).
-
+Because of Mary's exceeding love she could not delay telling what
+she had seen to the disciples, <b>so she ran, and went to Simon
+Peter and the other disciple, the one whom Jesus loved</b>: "This
+day is a day of good news; if we are silent and wait until the
+morning light, punishment will overtake us" (2 Kgs 7:9). And so one
+who hears the words of God should tell it to others without delay:
+"Let him who hears say, 'Come'" (Rev 22:17). Mary came to those who
+were the more important, and who loved Christ more ardently, so
+that they might either look for Jesus with her or share her
+sorrow.</p>
+<p>She said to them, <b>They have taken the Lord out of the tomb,
+and we do not know where they have laid him.</b> Mary saw the empty
+tomb, and not yet having it in her heart that Christ had risen, she
+said, <b>and we do not know where they have laid him.</b> We can
+see from this that Mary had not been alone at the tomb, and that
+she still had doubts about the resurrection. So it was not without
+reason that the Evangelist wrote that <b>it was still dark</b>, for
+this indicated the condition of their minds, in which there was the
+darkness of doubt: "They have neither knowledge nor understanding,
+they walk about in darkness" (Ps 82:5). Note that in the Greek
+manuscripts it reads, <b>my Lord</b>, which shows the impetus of
+her love and her affectionate devotion: "Whom have I in heaven but
+you? And there is nothing upon earth that I desire besides you....
+God is the strength of my heart and my portion for ever" (Ps
+73:25).</p>
+<p>2477 The Evangelist next shows how this was investigated. First,
+he indicates the eagerness with which Peter and John acted, for
+they left the place where they were, <b>Peter then came out with
+the other disciple.</b> Those who want to look into the mysteries
+of Christ have in a sense to come out from themselves and from
+their carnal way of living: "Come out, O daughters of Zion, and
+behold King Solomon" [Song 3:11].</p>
+<p>2478 Secondly, we see the details of their search. First, it is
+said that they ran, <b>they both ran</b>, they who loved Christ
+more than the others: "I will run in the way of your commandments"
+(Ps 119:32); "So run that you may obtain it," the prize (1 Cor
+9:25).</p>
+<p>2479 Secondly, we see how the disciples arrived, <b>the other
+disciple outran Peter.</b> John arrived first, and Peter
+followed.</p>
+<p>2480 It is not without reason that the Evangelist is careful to
+tell us the smallest details. For these two disciples signify two
+peoples, the Jews [by John] and the Gentiles [by Peter]. Although
+the Jews were the first to have knowledge of the one true God, the
+Gentiles were an older people, because even the Jews originated
+from the Gentiles: "Go from your country and your kindred" (Gen
+12:1). These two people were both running over the course of this
+world: the Jews using the written law, the Gentiles using the law
+of nature. Or, they were both running by their natural desire for
+happiness and for a knowledge of the truth, which all men desire to
+know by their very nature. <b>But the other disciple</b>, that is,
+the younger one, <b>outran Peter</b>, because the Gentiles came to
+a knowledge of the truth more slowly than the Jews, since formerly
+God was known only in Judea. So the Psalm says, "He has not dealt
+thus with any other nation" (Ps 147:20).</p>
+<p>The other disciple <b>reached the tomb first</b>, because he
+[John, the younger, representing the Jews] was the first to look
+upon the mysteries of Christ, and the promise was first made to the
+Jews: "They are the Israelites, and to them belong the ...
+promises; to them belong the patriarchs, and of their race,
+according to the flesh, is the Christ" (Rom 9:4).</p>
+<p><b>And stooping to look in, he saw the linen cloths lying there,
+but he did not go in. And stooping</b>, under the yoke of the law,
+"All that the Lord has spoken we will do" (Ex 24:7), <b>he saw the
+linen cloths lying there</b>, that is, the figures or
+foreshadowings of all the mysteries, "But their minds were
+hardened; for to this day, when they read the old covenant, that
+same veil remains uplifted" (2 Cor 3:14). <b>But he did not go
+in</b>, for as long as he was unwilling to believe in the one who
+was dead he had not yet come to the knowledge of the truth. Another
+who did not go in was the brother of the prodigal son, for when he
+heard the celebrations, the music and the dancing, he "refused to
+go in" (Lk 15:28). Nevertheless, David promised that they would
+enter: "I will go to the altar of God" (Ps 43:4).</p>
+<p>2481 Now the Evangelist recounts the arrival of Peter. As for
+the literal meaning, the fact that they ran together was a sign of
+their passionate devotion. John arrived first because he was a
+younger man than Peter. But considering the mystical sense, Peter
+follows John because the Gentiles who were converted to Christ were
+not joined to another church different from the church of the Jews,
+but were grafted on to the already existing olive tree and church.
+The Apostle praises them saying, "For you brethren, became
+imitators of the churches of God in Christ Jesus which are in
+Judea" (1 Thess 2:14).</p>
 <p>2482 Thirdly, we see the order in which they entered, Peter
-first, and then John.
-
-<p>2483 The Evangelist says that Peter entered the tomb.
-According to the literal meaning, although John arrived first, he did not enter
-because of his respect for Peter. But considering the mystical interpretation,
-this signifies that the Jewish people, who were the first to hear of the
-mysteries of the incarnation, would be converted to the faith after the
-Gentiles: "That Gentiles, who did not pursue righteousness have attained it ...
-but that Israel who pursued the righteousness which is based in law did not
-succeed in fulfilling that law" (Rom 9:30). John saw only the linen cloths. He,
-Peter, also <b>saw the linen cloths </b>because we [Gentiles] do not reject the
-Old Testament, for as Luke says, "Then he opened their minds to understand the
-scriptures" (Lk 24:45). But in addition Peter saw <b>the napkin which had been
-on his head</b>:<b> </b>"The head of Christ is God" (1 Cor 11:3). Thus to see
-the napkin which had been on the head of Jesus is to have faith in the divinity
-of Christ, which the Jews refused to accept. This napkin is described as <b>not
-lying with the linen cloths, and rolled up, having a place by itself</b>,<b> </b>because
-the divinity of Christ is covered over, and it is apart from every creature
-because of its excellence: "God who is over all be blessed for ever" (Rom 9:5);
-"Truly, you art a God who hides yourself" (Is 45:15). He saw the napkin <b>rolled
-up</b>,<b> </b>to form a circle. And when linen is rolled this way one can not
-see its beginning or end, for the eminence of the divinity neither begins nor
-ends: "Jesus Christ is the same yesterday and today and forever" (Heb 13:8);
-"You are the same, and your years have no end" (Ps 102:27). The napkin was in
-one place, <b>a place by itself</b>, because God does not dwell where minds are
-divided; those who merit his grace are those who are one in charity: "His place
-is in peace" [Ps 76:2]; "For God is not a God of confusion but of peace" (1 Cor
-14:33).
-
-<p>2484 Or, in another interpretation, the napkin, which
-workers use to wipe the sweat off their faces can be understood to indicate the
-labor of God. For while God always remains tranquil, he presents himself as
-laboring and burdened when he endures the stubborn depravity of mankind: "They
-have become a burden to me, I am weary of bearing them" (Is 1:14). Christ took
-on this burden in a special way when he took on a human nature: "Let him give
-his cheek to the smiter, and be filled with insults" (Lam 3:30). This napkin is
-found separate and apart from the other cloths because the sufferings of our
-Redeemer are far apart and separate from our sufferings. The other linen
-cloths, which are related to the members of the body as the napkin is to the
-head, indicate the sufferings of the saints, which are separate from the
-napkin, that is, the sufferings of Christ, for Christ suffered without fault
-what we suffer because of our faults: "For Christ also died ... the righteous for
-the unrighteous" (1 Pet 3:18). He went to his death willingly &#8209;"No one
-takes it [my life] from me, but I lay it down of my own accord" (10:18);
-"Christ loved us and gave himself up for us" (Eph 5:2) &#8209; while the saints
-go to their death reluctantly, "Another will gird you and carry you where you
-do not wish to go" (21:18).
-
+first, and then John.</p>
+<p>2483 The Evangelist says that Peter entered the tomb. According
+to the literal meaning, although John arrived first, he did not
+enter because of his respect for Peter. But considering the
+mystical interpretation, this signifies that the Jewish people, who
+were the first to hear of the mysteries of the incarnation, would
+be converted to the faith after the Gentiles: "That Gentiles, who
+did not pursue righteousness have attained it ... but that Israel
+who pursued the righteousness which is based in law did not succeed
+in fulfilling that law" (Rom 9:30). John saw only the linen cloths.
+He, Peter, also <b>saw the linen cloths</b> because we [Gentiles]
+do not reject the Old Testament, for as Luke says, "Then he opened
+their minds to understand the scriptures" (Lk 24:45). But in
+addition Peter saw <b>the napkin which had been on his head</b>:
+"The head of Christ is God" (1 Cor 11:3). Thus to see the napkin
+which had been on the head of Jesus is to have faith in the
+divinity of Christ, which the Jews refused to accept. This napkin
+is described as <b>not lying with the linen cloths, and rolled up,
+having a place by itself</b>, because the divinity of Christ is
+covered over, and it is apart from every creature because of its
+excellence: "God who is over all be blessed for ever" (Rom 9:5);
+"Truly, you art a God who hides yourself" (Is 45:15). He saw the
+napkin <b>rolled up</b>, to form a circle. And when linen is rolled
+this way one can not see its beginning or end, for the eminence of
+the divinity neither begins nor ends: "Jesus Christ is the same
+yesterday and today and forever" (Heb 13:8); "You are the same, and
+your years have no end" (Ps 102:27). The napkin was in one place,
+<b>a place by itself</b>, because God does not dwell where minds
+are divided; those who merit his grace are those who are one in
+charity: "His place is in peace" [Ps 76:2]; "For God is not a God
+of confusion but of peace" (1 Cor 14:33).</p>
+<p>2484 Or, in another interpretation, the napkin, which workers
+use to wipe the sweat off their faces can be understood to indicate
+the labor of God. For while God always remains tranquil, he
+presents himself as laboring and burdened when he endures the
+stubborn depravity of mankind: "They have become a burden to me, I
+am weary of bearing them" (Is 1:14). Christ took on this burden in
+a special way when he took on a human nature: "Let him give his
+cheek to the smiter, and be filled with insults" (Lam 3:30). This
+napkin is found separate and apart from the other cloths because
+the sufferings of our Redeemer are far apart and separate from our
+sufferings. The other linen cloths, which are related to the
+members of the body as the napkin is to the head, indicate the
+sufferings of the saints, which are separate from the napkin, that
+is, the sufferings of Christ, for Christ suffered without fault
+what we suffer because of our faults: "For Christ also died ... the
+righteous for the unrighteous" (1 Pet 3:18). He went to his death
+willingly &#8209;"No one takes it [my life] from me, but I lay it
+down of my own accord" (10:18); "Christ loved us and gave himself
+up for us" (Eph 5:2) &#8209; while the saints go to their death
+reluctantly, "Another will gird you and carry you where you do not
+wish to go" (21:18).</p>
 <p>2485 Why was the Evangelist so careful to mention all these
-details? Chrysostom says this was done to counter the false rumor spread by the
-Jews that the body of Christ had been secretly taken away, as we see from
-Matthew (28:13).<a href="#_ftn3" name="_ftnref3">[3]</a>
-For if Christ's body had been stolen away as they said, the disciples would
-surely not have removed the wrappings, especially since they had to work fast
-because the guards were near. Nor would they be so careful to lift off the
-napkin and roll it up and place it in a separate place. They would simply have
-taken the body as they found it. This was why he allowed himself to be buried
-with myrrh and aloes: they glue the cloths to the body so that they cannot be quickly
-removed.
-
-<p>2486 When the Evangelist says, <b>Then the other disciple,
-who reached the tomb first, also went in</b>,<b> </b>he tells of John's
-entrance. John did not remain outside but entered after Peter, because when the
-world is ending, the Jews will also be gathered into the faith: "A hardening
-has come upon part of Israel, until the full number of the Gentiles come in,
-and so all Israel will be saved" (Rom 11:25); "A remnant will be saved" [Is
-10:21].
-
+details? Chrysostom says this was done to counter the false rumor
+spread by the Jews that the body of Christ had been secretly taken
+away, as we see from Matthew (28:13).<a href="#_ftn3" name=
+"_ftnref3" id="_ftnref3">[3]</a> For if Christ's body had been
+stolen away as they said, the disciples would surely not have
+removed the wrappings, especially since they had to work fast
+because the guards were near. Nor would they be so careful to lift
+off the napkin and roll it up and place it in a separate place.
+They would simply have taken the body as they found it. This was
+why he allowed himself to be buried with myrrh and aloes: they glue
+the cloths to the body so that they cannot be quickly removed.</p>
+<p>2486 When the Evangelist says, <b>Then the other disciple, who
+reached the tomb first, also went in</b>, he tells of John's
+entrance. John did not remain outside but entered after Peter,
+because when the world is ending, the Jews will also be gathered
+into the faith: "A hardening has come upon part of Israel, until
+the full number of the Gentiles come in, and so all Israel will be
+saved" (Rom 11:25); "A remnant will be saved" [Is 10:21].</p>
 <p>2487 Or, another interpretation, in the mystical sense. These
-two disciples stand for two kinds of people: John represents those who are
-devoted to the contemplation of truth, and Peter stands for those whose main
-interest is to carry out the commandments. In fact, "Simon" means "obedient."
-Now it very often happens that contemplatives, because they are docile, are the
-first to become acquainted with a knowledge of the mysteries of Christ &#8209;
-but they do not enter, for sometimes there is knowledge, but little or no love
-follows. While those in the active life, because of their continuing fervor and
-earnestness, even though they are slower to understand, enter into them more
-quickly, so that those who are later to arrive, are the first to penetrate the
-divine mysteries: "So the last will be first, and the first last" (Mt 20:16).
-
-<p>2488 Next when he says, <b>he saw and believed</b>,<b> </b>we
-see the effect of the investigation. At first glance it seems to mean that he
-saw the situation and believed that Christ had arisen. But according to
-Augustine this is not correct, because the next thing the Evangelist says is, <b>for
-as yet they did not know the scripture, that he must rise from the dead.</b><a
-href="#_ftn4" name="_ftnref4">[4]</a><b>
-</b>Therefore, one must say that he saw the empty tomb <b>and believed </b>what
-the woman had said, which is that someone had taken the Lord. Then we read, <b>for
-as yet they did not know the scripture</b>,<b> </b>because the meaning of the
-Scripture was not yet opened to them so they could understand it (Lk 24:45).
-
-<p>But certainly Christ had foretold
-his passion and resurrection? "I will rise on the third day" [Mt 20:19]. I answer
-that we should say that in keeping with the way they heard his parables, they
-failed here also to understand many things which he had said plainly, thinking
-that he meant something else.
-
+two disciples stand for two kinds of people: John represents those
+who are devoted to the contemplation of truth, and Peter stands for
+those whose main interest is to carry out the commandments. In
+fact, "Simon" means "obedient." Now it very often happens that
+contemplatives, because they are docile, are the first to become
+acquainted with a knowledge of the mysteries of Christ &#8209; but
+they do not enter, for sometimes there is knowledge, but little or
+no love follows. While those in the active life, because of their
+continuing fervor and earnestness, even though they are slower to
+understand, enter into them more quickly, so that those who are
+later to arrive, are the first to penetrate the divine mysteries:
+"So the last will be first, and the first last" (Mt 20:16).</p>
+<p>2488 Next when he says, <b>he saw and believed</b>, we see the
+effect of the investigation. At first glance it seems to mean that
+he saw the situation and believed that Christ had arisen. But
+according to Augustine this is not correct, because the next thing
+the Evangelist says is, <b>for as yet they did not know the
+scripture, that he must rise from the dead.</b><a href="#_ftn4"
+name="_ftnref4" id="_ftnref4">[4]</a>Therefore, one must say that
+he saw the empty tomb <b>and believed</b> what the woman had said,
+which is that someone had taken the Lord. Then we read, <b>for as
+yet they did not know the scripture</b>, because the meaning of the
+Scripture was not yet opened to them so they could understand it
+(Lk 24:45).</p>
+<p>But certainly Christ had foretold his passion and resurrection?
+"I will rise on the third day" [Mt 20:19]. I answer that we should
+say that in keeping with the way they heard his parables, they
+failed here also to understand many things which he had said
+plainly, thinking that he meant something else.</p>
 <p>2489 Or, according to Chrysostom's understanding, <b>he saw</b>
-the linen cloths so folded and arranged which would not have been the case if
-the body had been furtively snatched away; <b>and believed</b>, with a true
-faith, that Christ had risen from the dead.<a href="#_ftn5" name="_ftnref5"
-title="">[5]</a>
-What follows, <b>for as yet they did not know the scripture</b>,<b> </b>refers
-to the statement, <b>he saw and believed</b>. It was like saying: before he saw
-these things he did not understand the scripture <b>that he must rise from the
-dead</b>;<b> </b>but when he saw he believed that he had risen from the dead.
-<BR><BR><BR>
-<p align=center><B>LECTURE 2
-
-<BLOCKQUOTE><p>10 Then the disciples went back to their homes. 11 But
-Mary stood weeping outside the tomb, and as she wept she stooped to look into
-the tomb; 12 and she saw two angels in white, sitting where the body of Jesus
-had lain, one at the head and one at the feet. 13 They said to her, "'Woman,
-why are you weeping?" She said to them, "Because they have taken away my Lord,
-and I do not know where they have laid him."</B></BLOCKQUOTE>
-
-<p>2490 Having told how Mary Magdalene came to the opened tomb,
-the Evangelist now tells how she came to see the angels: first, we see her
-devotion; secondly, she sees the angels (v 12); thirdly, we have her
-conversation with them (v 13). Her devotion, which made her fit to see the
-angels, is praised for three things.
-
-<p>2491 First, it was constant, and it deserves praise,
-especially considering that the disciples left, <b>the disciples went back</b>,<b>
-</b>not yet understanding the scripture "that he must rise from the dead," <b>back
-to their homes</b>,<b> </b>where they were staying and from where they had run
-to the tomb. Their fear was so great that they did not stay together: I will
-strike the shepherd and the sheep will scatter" [Zech 13:7]; "The holy stones
-lie scattered at the head of every street" (Lam 4:1). Further, she stood there,
-lingering near the tomb, <b>Mary stood weeping outside the tomb. </b>The
-disciples had left, but a stronger and more burning affection fixed the weaker
-sex to the spot.
-
-<p>2492 A question arises here, because Mark (16:5&#8209;8)
-says that the women "went out and fled from the tomb." Therefore, they must
-have been within it. Why then does John say that <b>Mary stood outside</b>?<b> </b>We
-should say to answer this that the tomb of Christ was hewn out of rock and
-surrounded by a garden, as was stated before. Sometimes, therefore, the
-Evangelists calls only the place where the body of Christ had been laid the tomb,
-and at other times the entire enclosure is called the tomb. Thus when the women
-are said to enter into the tomb [as in Mark 16:5], this should be understood to
-mean the entire enclosure. But when it says here that <b>Mary stood outside</b>,<b>
-</b>the Evangelist is referring to the tomb hewn out of rock. But this rock&#8209;hewn
-tomb was within the enclosure they had already entered. Mary was standing here
-because of the unwavering love which had inflamed her heart "Be steadfast,
-immovable, always abounding in the work of the Lord" (1 Cor 15:58); "Our feet
-have been standing within your gates" (Ps 122:2).
-
-<p>2493 Secondly, Mary's devotion is admired because it issued
-in tears, for she stood there <b>weeping</b>: "She weeps bitterly in the night"
-(Lam 1:2). There are two kinds of tears: tears of compunction, to wash away
-sins &#8209; "Every night I flood my bed with tears" (Ps 6:7) &#8209; and tears
-of devotion, from a desire for heavenly things &#8209; "He goes forth,"
-hastening towards heavenly things, "weeping, bearing the seed for sowing" (Ps
-126:6). Mary Magdalene had copious tears of compunction at the time of her
-conversion, when she had been the village sinner. Then, in her love for the
-truth, she washed the stains of her sins with her tears: "Her sins, which are
-many, are forgiven, for she loved much" (Lk 7:47). She also shed abundant tears
-of devotion over the passion and resurrection of Christ, as we see here.
-
+the linen cloths so folded and arranged which would not have been
+the case if the body had been furtively snatched away; <b>and
+believed</b>, with a true faith, that Christ had risen from the
+dead.<a href="#_ftn5" name="_ftnref5" title="" id=
+"_ftnref5">[5]</a> What follows, <b>for as yet they did not know
+the scripture</b>, refers to the statement, <b>he saw and
+believed</b>. It was like saying: before he saw these things he did
+not understand the scripture <b>that he must rise from the
+dead</b>; but when he saw he believed that he had risen from the
+dead.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 2</b></p>
+<blockquote>
+<p><b>10 Then the disciples went back to their homes. 11 But Mary
+stood weeping outside the tomb, and as she wept she stooped to look
+into the tomb; 12 and she saw two angels in white, sitting where
+the body of Jesus had lain, one at the head and one at the feet. 13
+They said to her, "'Woman, why are you weeping?" She said to them,
+"Because they have taken away my Lord, and I do not know where they
+have laid him."</b></p>
+</blockquote>
+<p>2490 Having told how Mary Magdalene came to the opened tomb, the
+Evangelist now tells how she came to see the angels: first, we see
+her devotion; secondly, she sees the angels (v 12); thirdly, we
+have her conversation with them (v 13). Her devotion, which made
+her fit to see the angels, is praised for three things.</p>
+<p>2491 First, it was constant, and it deserves praise, especially
+considering that the disciples left, <b>the disciples went
+back</b>,not yet understanding the scripture "that he must rise
+from the dead," <b>back to their homes</b>, where they were staying
+and from where they had run to the tomb. Their fear was so great
+that they did not stay together: I will strike the shepherd and the
+sheep will scatter" [Zech 13:7]; "The holy stones lie scattered at
+the head of every street" (Lam 4:1). Further, she stood there,
+lingering near the tomb, <b>Mary stood weeping outside the
+tomb.</b> The disciples had left, but a stronger and more burning
+affection fixed the weaker sex to the spot.</p>
+<p>2492 A question arises here, because Mark (16:5&#8209;8) says
+that the women "went out and fled from the tomb." Therefore, they
+must have been within it. Why then does John say that <b>Mary stood
+outside</b>? We should say to answer this that the tomb of Christ
+was hewn out of rock and surrounded by a garden, as was stated
+before. Sometimes, therefore, the Evangelists calls only the place
+where the body of Christ had been laid the tomb, and at other times
+the entire enclosure is called the tomb. Thus when the women are
+said to enter into the tomb [as in Mark 16:5], this should be
+understood to mean the entire enclosure. But when it says here that
+<b>Mary stood outside</b>,the Evangelist is referring to the tomb
+hewn out of rock. But this rock&#8209;hewn tomb was within the
+enclosure they had already entered. Mary was standing here because
+of the unwavering love which had inflamed her heart "Be steadfast,
+immovable, always abounding in the work of the Lord" (1 Cor 15:58);
+"Our feet have been standing within your gates" (Ps 122:2).</p>
+<p>2493 Secondly, Mary's devotion is admired because it issued in
+tears, for she stood there <b>weeping</b>: "She weeps bitterly in
+the night" (Lam 1:2). There are two kinds of tears: tears of
+compunction, to wash away sins &#8209; "Every night I flood my bed
+with tears" (Ps 6:7) &#8209; and tears of devotion, from a desire
+for heavenly things &#8209; "He goes forth," hastening towards
+heavenly things, "weeping, bearing the seed for sowing" (Ps 126:6).
+Mary Magdalene had copious tears of compunction at the time of her
+conversion, when she had been the village sinner. Then, in her love
+for the truth, she washed the stains of her sins with her tears:
+"Her sins, which are many, are forgiven, for she loved much" (Lk
+7:47). She also shed abundant tears of devotion over the passion
+and resurrection of Christ, as we see here.</p>
 <p>2494 Thirdly, her devotion is admired because of her earnest
-search for Christ, <b>and as she wept she stooped to look into the tomb. </b>This
-weeping of Mary came from the desire of love. For it is the nature of love to
-want its beloved present; and if the beloved cannot be really present, it at
-least wants to think of the beloved: "Where your treasure is, there will your
-heart be also" (Mt 6:21). Mary shed these bitter tears because the eyes which
-had sought her Lord and did not find him were now freed for tears, and she
-grieved the more because he had been taken from the tomb. The life of such a
-Teacher had been destroyed, but his memory remained. Since Mary could not have
-him present, she wanted at least to look at the place where he had been buried,
-so <b>she stooped </b>to look into the tomb. We learn from this that we should
-look at the death of Christ with a humble heart: "You have hidden these things
-from the wise and understanding and revealed them to babes" (Mt 11:25). She
-stooped <b>to look, </b>giving us the example to look continually on the death
-of Christ with the eyes of our mind, for one look is not enough for one who
-loves, for the force of love increases the desire to explore: "Looking to Jesus
-the pioneer and perfecter of our faith, who for the joy that was set before him
-endured the cross, despising the shame" (Heb 12:2). <b>She stooped to look, </b>pressed
-down by the love of Christ: "The love of Christ presses us" [2 Cor 5:14]. Or
-again, according to Augustine, by a divine impulse in her soul she was made to
-look about, and saw something greater, the angels: "For all who are led by the
-Spirit of God are sons of God" (Rom 8:14).<a href="#_ftn6" name="_ftnref6"
-title="">[6]</a>
-
-<p>2495 Next the Evangelist describes the sight of the angels
-(v 12). He mentions four things.
-
+search for Christ, <b>and as she wept she stooped to look into the
+tomb.</b> This weeping of Mary came from the desire of love. For it
+is the nature of love to want its beloved present; and if the
+beloved cannot be really present, it at least wants to think of the
+beloved: "Where your treasure is, there will your heart be also"
+(Mt 6:21). Mary shed these bitter tears because the eyes which had
+sought her Lord and did not find him were now freed for tears, and
+she grieved the more because he had been taken from the tomb. The
+life of such a Teacher had been destroyed, but his memory remained.
+Since Mary could not have him present, she wanted at least to look
+at the place where he had been buried, so <b>she stooped</b> to
+look into the tomb. We learn from this that we should look at the
+death of Christ with a humble heart: "You have hidden these things
+from the wise and understanding and revealed them to babes" (Mt
+11:25). She stooped <b>to look,</b> giving us the example to look
+continually on the death of Christ with the eyes of our mind, for
+one look is not enough for one who loves, for the force of love
+increases the desire to explore: "Looking to Jesus the pioneer and
+perfecter of our faith, who for the joy that was set before him
+endured the cross, despising the shame" (Heb 12:2). <b>She stooped
+to look,</b> pressed down by the love of Christ: "The love of
+Christ presses us" [2 Cor 5:14]. Or again, according to Augustine,
+by a divine impulse in her soul she was made to look about, and saw
+something greater, the angels: "For all who are led by the Spirit
+of God are sons of God" (Rom 8:14).<a href="#_ftn6" name="_ftnref6"
+title="" id="_ftnref6">[6]</a></p>
+<p>2495 Next the Evangelist describes the sight of the angels (v
+12). He mentions four things.</p>
 <p>2496 First, what Mary saw, which was that <b>she saw two
-angels</b>,<b> </b>which goes to show that all orders of angels, both those
-"assisting" and those "ministering," were in service to Christ: "Let all God's
-angels worship him" (Heb 6:1).
-
-<p>A question arises here because
-Matthew (28:2) and Mark (16:5) say that Mary and the other women saw one angel
-on the right side of the tomb, while here we have two angels and they are
-inside. Each one is correct, for Matthew and Mark tell what occurred first,
-when the women first came, and believing that Christ was taken, returned to the
-disciples. But John recounts what happened after Mary returned with the
-disciples and remained after they had left.
-
-<p>2497 Secondly, he mentions their raiment, <b>in white</b>.
-This shows the splendor of the resurrection and the glory of the risen Christ:
-"They shall walk with me in white" (Rev 3:4). Indeed, we read that the armies
-of heaven followed him and were clothed in white, that is, raised to heavenly
-glory (Rev 19:14).
-
-<p>2498 Thirdly, we see that they were <b>sitting</b>.<b> </b>This
-indicates the calmness and power of Christ, who being now at rest from all
-afflictions, reigns in immortal flesh and sitting at the right hand of the
-Father: "Sit at my right hand" (Ps 110:1); he will sit "upon the throne of
-David, and over his kingdom" (Is 9:7).
-
-<p>2499 Fourthly, we see how they were positioned, <b>one at
-the head and one at the feet</b>.<b> </b>We can refer this to three things.
-First, to the two Testaments. The word "angel" in Greek means "messenger," and
-both Testaments brought messages about Christ: "And the crowds that went before
-him and that followed him shouted, 'Hosanna to the Son of David!'" (Mt 21:9).
-So the angel sitting at the head signifies the Old Testament, and the angel at
-the feet the New Testament.
-
-<p>Secondly, we can relate this to
-those who preach Christ. There are two natures in Christ, the divine and the
-human: the head of Christ is God (1 Cor 11:3), and the feet of Christ are his
-human nature: "We will adore in the place where his feet stood" [Ps 132:7]. So,
-those who preach the divinity of Christ &#8209; as in "In the beginning was the
-Word" (1:1) &#8209; are sitting at the head; those who preach his humanity &#8209;
-as in "And the Word became flesh" (1:14) &#8209; are sitting at the feet.
-
-<p>Thirdly, we can refer this to the
-time when the mysteries of Christ are announced. Then one angel sits at the
-head and the other at the feet because they signified that the mysteries of
-Christ would be announced from the head or beginning of the world to its end:
-"You proclaim the Lord's death until he comes" (1 Cor 11:26).
-
+angels</b>, which goes to show that all orders of angels, both
+those "assisting" and those "ministering," were in service to
+Christ: "Let all God's angels worship him" (Heb 6:1).</p>
+<p>A question arises here because Matthew (28:2) and Mark (16:5)
+say that Mary and the other women saw one angel on the right side
+of the tomb, while here we have two angels and they are inside.
+Each one is correct, for Matthew and Mark tell what occurred first,
+when the women first came, and believing that Christ was taken,
+returned to the disciples. But John recounts what happened after
+Mary returned with the disciples and remained after they had
+left.</p>
+<p>2497 Secondly, he mentions their raiment, <b>in white</b>. This
+shows the splendor of the resurrection and the glory of the risen
+Christ: "They shall walk with me in white" (Rev 3:4). Indeed, we
+read that the armies of heaven followed him and were clothed in
+white, that is, raised to heavenly glory (Rev 19:14).</p>
+<p>2498 Thirdly, we see that they were <b>sitting</b>. This
+indicates the calmness and power of Christ, who being now at rest
+from all afflictions, reigns in immortal flesh and sitting at the
+right hand of the Father: "Sit at my right hand" (Ps 110:1); he
+will sit "upon the throne of David, and over his kingdom" (Is
+9:7).</p>
+<p>2499 Fourthly, we see how they were positioned, <b>one at the
+head and one at the feet</b>. We can refer this to three things.
+First, to the two Testaments. The word "angel" in Greek means
+"messenger," and both Testaments brought messages about Christ:
+"And the crowds that went before him and that followed him shouted,
+'Hosanna to the Son of David!'" (Mt 21:9). So the angel sitting at
+the head signifies the Old Testament, and the angel at the feet the
+New Testament.</p>
+<p>Secondly, we can relate this to those who preach Christ. There
+are two natures in Christ, the divine and the human: the head of
+Christ is God (1 Cor 11:3), and the feet of Christ are his human
+nature: "We will adore in the place where his feet stood" [Ps
+132:7]. So, those who preach the divinity of Christ &#8209; as in
+"In the beginning was the Word" (1:1) &#8209; are sitting at the
+head; those who preach his humanity &#8209; as in "And the Word
+became flesh" (1:14) &#8209; are sitting at the feet.</p>
+<p>Thirdly, we can refer this to the time when the mysteries of
+Christ are announced. Then one angel sits at the head and the other
+at the feet because they signified that the mysteries of Christ
+would be announced from the head or beginning of the world to its
+end: "You proclaim the Lord's death until he comes" (1 Cor
+11:26).</p>
 <p>2500 Next, the Evangelist gives the greeting of the angels
-(20:13): first their question; and then Mary's answer.
-
+(20:13): first their question; and then Mary's answer.</p>
 <p>2501 Concerning the first, the angels knew that Mary was
-uncertain about the resurrection and so as if beginning anew they asked her the
-reason for her tears: they, the angels, said to her, <b>Woman, why are you
-weeping? </b>This was like saying: Do not cry for there is no need for it,
-because "Weeping may tarry for the night," of the passion, "but joy comes with
-the morning," of the resurrection (Ps 30:5); "Keep your voice from weeping, and
-your eyes from tears; for your work shall be rewarded" (Jer 31:16). In this
-regard we can recall to mind that Gregory said that the very same sacred words
-which excite our tears of love console those same tears when they promise us
-hope in our Redeemer: "When the cares of my heart are many, your consolations
-cheer my soul" (Ps 94:19).<a href="#_ftn7" name="_ftnref7">[7]</a>
-
+uncertain about the resurrection and so as if beginning anew they
+asked her the reason for her tears: they, the angels, said to her,
+<b>Woman, why are you weeping?</b> This was like saying: Do not cry
+for there is no need for it, because "Weeping may tarry for the
+night," of the passion, "but joy comes with the morning," of the
+resurrection (Ps 30:5); "Keep your voice from weeping, and your
+eyes from tears; for your work shall be rewarded" (Jer 31:16). In
+this regard we can recall to mind that Gregory said that the very
+same sacred words which excite our tears of love console those same
+tears when they promise us hope in our Redeemer: "When the cares of
+my heart are many, your consolations cheer my soul" (Ps
+94:19).<a href="#_ftn7" name="_ftnref7" id="_ftnref7">[7]</a></p>
 <p>2502 Mary thought that they were questioning her because of
-their ignorance, and regarded them not as angels but as men; so she gave the
-reason for her tears: <b>They have taken the Lord</b>, that is, the body of my
-Lord. Here she was referring to a part by mentioning the whole, just like we
-profess that the Lord, Jesus Christ, the Son of God was buried, although only
-his flesh was buried, because his divinity was never separated from his flesh. <b>And
-I do not know where they have laid him. </b>This was the reason for her
-desolation: she did not know where to go to find him to soothe her sorrow.
-
+their ignorance, and regarded them not as angels but as men; so she
+gave the reason for her tears: <b>They have taken the Lord</b>,
+that is, the body of my Lord. Here she was referring to a part by
+mentioning the whole, just like we profess that the Lord, Jesus
+Christ, the Son of God was buried, although only his flesh was
+buried, because his divinity was never separated from his flesh.
+<b>And I do not know where they have laid him.</b> This was the
+reason for her desolation: she did not know where to go to find him
+to soothe her sorrow.</p>
 <p>2503 Is it a consolation for one who loves to have something
-that belonged to the beloved? According to Augustine, in his <i>Confessions, </i>this
-would be more a cause of sorrow. For this reason he said that he fled from all
-the places where he had formerly spent time with his friend. <a href="#_ftn8" name="_ftnref8">[8]</a>
-Still, Chrysostom says that this would be a cause of consolation.<a
-href="#_ftn9" name="_ftnref9">[9]</a>
-Each of these is true. In all cases where there is a mixture of joy and
-sadness, the hope for the thing desired brings pleasure &#8209; "Rejoice in
-your hope, be patient in tribulation" (Rom 12:12) &#8209; and also brings
-sorrow &#8209; "Hope deferred makes the heart sick" (Prv 13:12). But hope does
-not cause these from the same point of view. Hope causes joy because it regards
-the thing loved as able to be obtained; but insofar as this thing is actually
-absent it produces sorrow. It is like that here: something belonging to a
-friend, because it stands for the friend, is pleasant to the lover; while
-inasmuch as it recalls the absence of the one loved it produces sadness.
-
-<p align=center><B>LECTURE 3
-
-<BLOCKQUOTE><p>14 Saying this, she turned round and saw Jesus standing,
-but she did not know that it was Jesus. 15 Jesus said to her, "Woman, why are
-you weeping? Whom do you seek?" Supposing him to be the gardener, she said to
-him, "Sir, if you have carried him away, tell me where you have laid him, and I
-will take him away." 16 Jesus said to her, "Mary." She turned and said to him
-in Hebrew, "Rabboni!" (which means Teacher). 17 Jesus said to her, "Do not hold
-me, for I have not yet ascended to the [my] Father; but go to my brethren and
-say to them, I am ascending to my Father and your Father, to my God and your
-God." 18 Mary Magdalene went and said to the disciples, "I have seen the Lord";
-and she told them that he had said these things to her.<a href="#_ftn10"
-name="_ftnref10">[10]</a></B></BLOCKQUOTE>
-
+that belonged to the beloved? According to Augustine, in his
+<i>Confessions,</i> this would be more a cause of sorrow. For this
+reason he said that he fled from all the places where he had
+formerly spent time with his friend. <a href="#_ftn8" name=
+"_ftnref8" id="_ftnref8">[8]</a> Still, Chrysostom says that this
+would be a cause of consolation.<a href="#_ftn9" name="_ftnref9"
+id="_ftnref9">[9]</a> Each of these is true. In all cases where
+there is a mixture of joy and sadness, the hope for the thing
+desired brings pleasure &#8209; "Rejoice in your hope, be patient
+in tribulation" (Rom 12:12) &#8209; and also brings sorrow &#8209;
+"Hope deferred makes the heart sick" (Prv 13:12). But hope does not
+cause these from the same point of view. Hope causes joy because it
+regards the thing loved as able to be obtained; but insofar as this
+thing is actually absent it produces sorrow. It is like that here:
+something belonging to a friend, because it stands for the friend,
+is pleasant to the lover; while inasmuch as it recalls the absence
+of the one loved it produces sadness.</p>
+<p align="center"><b>LECTURE 3</b></p>
+<blockquote>
+<p><b>14 Saying this, she turned round and saw Jesus standing, but
+she did not know that it was Jesus. 15 Jesus said to her, "Woman,
+why are you weeping? Whom do you seek?" Supposing him to be the
+gardener, she said to him, "Sir, if you have carried him away, tell
+me where you have laid him, and I will take him away." 16 Jesus
+said to her, "Mary." She turned and said to him in Hebrew,
+"Rabboni!" (which means Teacher). 17 Jesus said to her, "Do not
+hold me, for I have not yet ascended to the [my] Father; but go to
+my brethren and say to them, I am ascending to my Father and your
+Father, to my God and your God." 18 Mary Magdalene went and said to
+the disciples, "I have seen the Lord"; and she told them that he
+had said these things to her.<a href="#_ftn10" name="_ftnref10" id=
+"_ftnref10">[10]</a></b></p>
+</blockquote>
 <p>2504 Now the Evangelist shows how Mary came to see Christ:
-first, he tells how she saw Christ; secondly, how he was recognized by her.
-Concerning the first, we see her seeing Christ; and then what Christ said to
-her.
-
-<p>2505 Firstly, then, <b>Saying this, </b>that is, when Mary
-said this to the angels, <b>she turned round. </b>Chrysostom wonders why Mary,
-who was speaking to the angels, whom she considered to be at least men
-deserving of respect, turned around before they had a chance to answer her.<a
-href="#_ftn11" name="_ftnref11">[11]</a>
-The answer is that while Mary was responding to the angels' question Christ
-arrived and the angels stood out of reverence. When Mary saw this, she was
-puzzled and turned around to see what had made them stand up. Thus in Luke
-(24:4) mention is made that the two angels were seen standing.
-
-<p>Having turned around, Mary <b>saw
-Jesus standing, but she did not know that it was Jesus</b>,<b> </b>for he did
-not appear glorious to her, although the angels saw him as glorious and were
-honoring him. We see from this that if anyone desires to see Christ, they must
-turn round to him: "Return to me, says the Lord of hosts, and I will return to
-you" (Zech 1:3). Those come to the point of seeing him who entirely turn
-themselves to him by love: "She [Wisdom] hastens to make herself known to those
-who desire her" (Wis 6:14).
-
-<p>Mystically, this signifies that at
-one time Mary had turned her back to Christ by her disbelief, but when she
-turned her soul to knowing him, she turned round to him.
-
+first, he tells how she saw Christ; secondly, how he was recognized
+by her. Concerning the first, we see her seeing Christ; and then
+what Christ said to her.</p>
+<p>2505 Firstly, then, <b>Saying this,</b> that is, when Mary said
+this to the angels, <b>she turned round.</b> Chrysostom wonders why
+Mary, who was speaking to the angels, whom she considered to be at
+least men deserving of respect, turned around before they had a
+chance to answer her.<a href="#_ftn11" name="_ftnref11" id=
+"_ftnref11">[11]</a> The answer is that while Mary was responding
+to the angels' question Christ arrived and the angels stood out of
+reverence. When Mary saw this, she was puzzled and turned around to
+see what had made them stand up. Thus in Luke (24:4) mention is
+made that the two angels were seen standing.</p>
+<p>Having turned around, Mary <b>saw Jesus standing, but she did
+not know that it was Jesus</b>, for he did not appear glorious to
+her, although the angels saw him as glorious and were honoring him.
+We see from this that if anyone desires to see Christ, they must
+turn round to him: "Return to me, says the Lord of hosts, and I
+will return to you" (Zech 1:3). Those come to the point of seeing
+him who entirely turn themselves to him by love: "She [Wisdom]
+hastens to make herself known to those who desire her" (Wis
+6:14).</p>
+<p>Mystically, this signifies that at one time Mary had turned her
+back to Christ by her disbelief, but when she turned her soul to
+knowing him, she turned round to him.</p>
 <p>2506 Why didn't Mary recognize Christ, since he was the same
-person as before? We should say that it was either because she did not believe
-that the one she had seen dead had risen, or else her eyes were held so that
-she would not recognize him, like the two disciples on their way to Emmaus (Lk
-24:16).
-
-<p>2507 The words of Christ are now given: <b>Woman, why are
-you weeping? </b>First we see Christ's question; then Mary's answer.
-
-<p>2508 Concerning the first, note that Mary was advancing step
-by step: for the angels asked her why she was weeping, but Christ asked her whom
-she was looking for, for her weeping was caused by the desire which led her to
-look. Christ asked her whom she was looking for in order to increase this
-desire, for when she spoke of the one she was seeking, her love burned more
-intensely, and so she would continue to seek him: "Seek his presence
-continually" (Ps 105:4); "But the path of the righteous is like the light of
-dawn, which shines brighter and brighter until full day" (Prv 4:18).
-
+person as before? We should say that it was either because she did
+not believe that the one she had seen dead had risen, or else her
+eyes were held so that she would not recognize him, like the two
+disciples on their way to Emmaus (Lk 24:16).</p>
+<p>2507 The words of Christ are now given: <b>Woman, why are you
+weeping?</b> First we see Christ's question; then Mary's
+answer.</p>
+<p>2508 Concerning the first, note that Mary was advancing step by
+step: for the angels asked her why she was weeping, but Christ
+asked her whom she was looking for, for her weeping was caused by
+the desire which led her to look. Christ asked her whom she was
+looking for in order to increase this desire, for when she spoke of
+the one she was seeking, her love burned more intensely, and so she
+would continue to seek him: "Seek his presence continually" (Ps
+105:4); "But the path of the righteous is like the light of dawn,
+which shines brighter and brighter until full day" (Prv 4:18).</p>
 <p>2509 When the Evangelist says, <b>Supposing him to be the
-gardener, she said to him</b>,<b> </b>we see Mary's answer: first, whom she
-thought was questioning her; then her response.
-
-<p>2510 Mary thought the gardener was speaking to her, because
-she knew that the guards had already fled, frightened by the earthquake and the
-sight of the angels, and that the only one who would be there would be the one
-taking care of it, the gardener. As Gregory says: "This woman, in erring did
-not err, when she thought that Christ was a gardener, for he planted the seeds
-of virtue in her heart by the strength of his love."<a href="#_ftn12"
-name="_ftnref12">[12]</a>
-"I will water my orchard and drench my garden plot" (Sir 24:31).
-
-<p>2511 Mary said to Jesus, <b>Sir, if you have carried him
-away, tell me. </b>She calls him <b>Sir </b>in order to gain his good&#8209;will.
-But since this "gardener" had just arrived, and Mary had not told him whom she
-was looking for, why does she say, <b>if you have carried him away?</b> Who was
-<b>him</b>? We should say that the force of love usually causes the lover to
-think that no one would be ignorant of the one who is always in his thoughts.
-For example, we read in Luke that our Lord asked [on the road to Emmaus] "What
-is this conversation which your are holding with each other as your walk?" And
-one of the disciples answered, "Are you the only visitor to Jerusalem who does
-not know the things that have happened there in these days" (Lk 24:17).
-
-<p>2512 When Mary says, <b>tell me where you have laid him, and
-I will take him away</b>,<b> </b>she shows a wonderful courage which would not
-be driven off by the sight of a dead person, and she would have tried to carry
-the body away even though it was beyond her strength. But this is what 1
-Corinthians (13:7) says, "Love hopes all things." She wanted to take him so the
-Jews would not violate the dead body and to carry it to another secret grave.
-
+gardener, she said to him</b>, we see Mary's answer: first, whom
+she thought was questioning her; then her response.</p>
+<p>2510 Mary thought the gardener was speaking to her, because she
+knew that the guards had already fled, frightened by the earthquake
+and the sight of the angels, and that the only one who would be
+there would be the one taking care of it, the gardener. As Gregory
+says: "This woman, in erring did not err, when she thought that
+Christ was a gardener, for he planted the seeds of virtue in her
+heart by the strength of his love."<a href="#_ftn12" name=
+"_ftnref12" id="_ftnref12">[12]</a> "I will water my orchard and
+drench my garden plot" (Sir 24:31).</p>
+<p>2511 Mary said to Jesus, <b>Sir, if you have carried him away,
+tell me.</b> She calls him <b>Sir</b> in order to gain his
+good&#8209;will. But since this "gardener" had just arrived, and
+Mary had not told him whom she was looking for, why does she say,
+<b>if you have carried him away?</b> Who was <b>him</b>? We should
+say that the force of love usually causes the lover to think that
+no one would be ignorant of the one who is always in his thoughts.
+For example, we read in Luke that our Lord asked [on the road to
+Emmaus] "What is this conversation which your are holding with each
+other as your walk?" And one of the disciples answered, "Are you
+the only visitor to Jerusalem who does not know the things that
+have happened there in these days" (Lk 24:17).</p>
+<p>2512 When Mary says, <b>tell me where you have laid him, and I
+will take him away</b>, she shows a wonderful courage which would
+not be driven off by the sight of a dead person, and she would have
+tried to carry the body away even though it was beyond her
+strength. But this is what 1 Corinthians (13:7) says, "Love hopes
+all things." She wanted to take him so the Jews would not violate
+the dead body and to carry it to another secret grave.</p>
 <p>2513 Next the Evangelist shows Mary recognizing Christ. The
-Evangelist uses the name Mary, while before he had used the general word
-"woman," (v 13;15). He calls her by her own name to show that she was well
-known to the saints &#8209; "He determines the number of the stars, he gives to
-them their names" (Ps 147:4); "I know you by name" (Ex 33:12) &#8209; and to
-indicate that although all things are moved by God with a general motion, yet a
-special grace is needed for a person's justification.
-
-<p>The effect of her being called by
-Christ was that <b>she turned and said to him in Hebrew, Rabboni! (which means
-Teacher). </b>
-
-<p><b>&nbsp;</b>
-
-<p>2514 Wasn't Mary always looking at Christ when he was
-speaking to her? According to Augustine, this present turning refers to her
-interior state of mind: before, although she was facing Christ, she thought he
-was someone else, the gardener; but now her heart was turned and she recognized
-him for what he was.<a href="#_ftn13" name="_ftnref13">[13]</a>
-
-<p>Or, one could say that, as was
-said, she thought he was someone else, and so while she was talking to him she
-did not look at him but was concerned with the Christ she carried in her heart,
-and was looking about for some trace of him.
-
-<p>Christ called her by her own name, <b>Mary</b>:
-This was like saying: Where are you looking? Recognize him who has recognized
-you. As soon as she heard her name she recognized him, and said, <b>Rabboni,
-which means Teacher</b>,<b> </b>for this was what she used to call him. We can
-understand from this that the cause of our justification and of our profession
-of faith is to have been called by Christ.
-
-<p>2515 Next, the Evangelist shows Mary receiving instructions
-from Christ: one of them is negative, the other positive, <b>go to my brethren.</b>
-
+Evangelist uses the name Mary, while before he had used the general
+word "woman," (v 13;15). He calls her by her own name to show that
+she was well known to the saints &#8209; "He determines the number
+of the stars, he gives to them their names" (Ps 147:4); "I know you
+by name" (Ex 33:12) &#8209; and to indicate that although all
+things are moved by God with a general motion, yet a special grace
+is needed for a person's justification.</p>
+<p>The effect of her being called by Christ was that <b>she turned
+and said to him in Hebrew, Rabboni! (which means Teacher).</b></p>
+<p><b>&nbsp;</b></p>
+<p>2514 Wasn't Mary always looking at Christ when he was speaking
+to her? According to Augustine, this present turning refers to her
+interior state of mind: before, although she was facing Christ, she
+thought he was someone else, the gardener; but now her heart was
+turned and she recognized him for what he was.<a href="#_ftn13"
+name="_ftnref13" id="_ftnref13">[13]</a></p>
+<p>Or, one could say that, as was said, she thought he was someone
+else, and so while she was talking to him she did not look at him
+but was concerned with the Christ she carried in her heart, and was
+looking about for some trace of him.</p>
+<p>Christ called her by her own name, <b>Mary</b>: This was like
+saying: Where are you looking? Recognize him who has recognized
+you. As soon as she heard her name she recognized him, and said,
+<b>Rabboni, which means Teacher</b>, for this was what she used to
+call him. We can understand from this that the cause of our
+justification and of our profession of faith is to have been called
+by Christ.</p>
+<p>2515 Next, the Evangelist shows Mary receiving instructions from
+Christ: one of them is negative, the other positive, <b>go to my
+brethren.</b></p>
 <p>2516 He does two things about the first: he states the
-prohibition, and then gives the reason for it. Christ warns Mary not to touch
-him, saying, <b>Do not hold me. </b>Even though we do not read here that Mary
-wanted to touch Christ, Gregory says we can see from this that Mary fell at the
-feet of Christ and wanted to grasp the one she had recognized.<a href="#_ftn14"
-name="_ftnref14">[14]</a>
-He adds the reason, <b>for I have not yet ascended to my Father. </b>It seems
-from this that after his resurrection, Christ did not want to be touched before
-he ascended. But the opposite is found in Luke (24:39): "Handle me, and see;
-for a spirit has not flesh and bones." It is no answer to say that Christ wanted
-to be touched by his disciples, but not by the women, for we see in Matthew
-(28:9), that Mary Magdalene and other women came to him and did grasp him by
-his feet. Therefore, we should understand, according to the letter of the text,
-that Mary saw angels at two times: the first time was with the other women,
-when she saw one angel sitting on the stone, as Matthew (28:2) says, and Mark
-(16:5); the second time was when she returned and saw two angels inside the
-tomb, as John (20:12) says. Similarly, she also saw Christ two times: first in
-the garden, when she thought he was the gardener, as we just saw; secondly, she
-saw him when she was running with the other women to tell the disciples what
-they had seen (in order to strengthen them in their faith in the resurrection).
-It was this second time that they approached and held Christ's feet, as Matthew
-(28:9) and Mark (16:9) say.
-
-<p>2517 There are two mystical reasons why Christ did not want
-to be touched. First, because this particular woman signified the Church of the
-Gentiles, which was not to touch Christ by faith until he had ascended to the
-Father: "A congregation of people will surround you; for their sakes return on
-high" [Ps 7:8]. The other reason is given by Augustine in his work on <i>The
-Trinity.</i><a href="#_ftn15" name="_ftnref15">[15]</a><i>
-</i>It is that touch is the last stage of knowledge: when we see something, we
-know it to a certain extent, but when we touch it our knowledge is complete.
-Now this particular woman had some faith in Christ, which was that he was a
-holy man; and this was why she called him Teacher. But she had not yet reached
-the point of believing that he was equal to the Father and one with God. Thus
-Christ says, <b>Do not hold me</b>,<b> </b>that is, do not allow what you now
-believe of me to be the limit of your faith, <b>for I have not yet ascended to
-my Father</b>,<b> </b>that is, in your heart, because you do not believe that I
-am one with him - yet she did believe this later. In a way Christ did ascend to
-the Father within her when she had advanced in the faith to the point of
-believing that he was equal to the Father.
-
-<p>2518 Or, we could say, with Chrysostom, that after this
-woman saw that Christ had arisen, she thought he was in the same state as he
-was before, having a life subject to death.<a href="#_ftn16" name="_ftnref16"
-title="">[16]</a>
-She wanted to be with him as she was before his passion, and in her joy thought
-there was nothing extraordinary about him, although Christ's flesh had become
-much better by arising. To correct this impression Christ said, <b>Do not hold
-me. </b>It was like saying: Do not think that I have a mortal life, and can
-associate with you as before: "Even though we once regarded Christ from a human
-point of view, we regard him thus no longer" (2 Cor 5:16). This is what he adds
-when he says, <b>for I have not yet ascended to my Father. </b>Accordingly,
-this statement does not give the reason for his prohibition, but an answer to
-an implicit question. It was like saying: Although you see me remaining here,
-it is not because my flesh is not glorified but because <b>I have not yet
-ascended to my Father. </b>For before he ascended he wanted to strengthen in
-the hearts of the apostles their faith in his resurrection and in his divinity.
-
-<p>2519 After this he gives his positive directions, <b>go to
-my brethren</b>,<b> </b>that is the apostles, because they are his brethren by
-his having the same nature: "He had to be made like his brethren in every
-respect" (Heb 2:17); and they are his brethren by being adopted through grace,
-because they are the adopted children of his Father, of whom he is the natural
-Son.
-
-<p>Notice the three privileges given
-to Mary Magdalene. First, she had the privilege of being a prophet because she
-was worthy enough to see the angels, for a prophet is an intermediary between
-angels and the people. Secondly, she had the dignity or rank of an angel
-insofar as she looked upon Christ, on whom the angels desire to look. Thirdly,
-she had the office of an apostle; indeed, she was an apostle to the apostles
-insofar as it was her task to announce our Lord's resurrection to the
-disciples. Thus, just as it was a woman who was the fist to announce the words
-of death, so it was a woman who would be the first to announce the words of
-life.
-
-<p>2520 <b>And say to them, I am ascending to my Father and
-your Father. </b>"I go to the Father" (14:12); "He who descended is he who also
-ascended far above all the heavens" (Eph 4:10). Arius based his error on these
-words, <b>my Father and your Father. </b>He took it to mean that God is the
-Father of the Son in the same way that he is our Father, and that he is the God
-of the Son in the same way that he is our God. The answer to this is that the meaning
-of these words must be gathered from the circumstances in which they were
-spoken. Christ said before, <b>go to my brethren</b>.<b> </b>But Christ had
-these brethren insofar he had a human nature, and in his human nature he is
-subject to the Father as a creature to the Creator, for the body of Christ is
-something created.
-
-<p>2521 Or, according to Augustine, Christ is speaking of
-himself and referring to each of his natures.<a href="#_ftn17" name="_ftnref17"
-title="">[17]</a>
-<b>I am ascending to my Father and your Father </b>refers to his divine nature,
-and from this point of view he has as Father God, to whom he is equal and like
-in nature. Thus, the meaning is my Father by nature, and your Father by grace.
-It is saying in effect: the fact that you are adopted children by grace is due
-to me: "God sent forth his Son ... so that we might receive adoption as sons"
-(Gal 4:4); "For those whom he foreknew he also predestined to be conformed to
-the image of his Son, in order that he might be the first&#8209;born among many
-brethren" (Rom 8:29). When he adds, <b>to my God and your God</b>, he is
-referring to his human nature. From this point of view God rules him; thus he
-says, <b>my God</b>, under whom I am a man. <b>And your God</b>, and between
-him and you I am the mediator: for God is our God because through Christ we are
-pleasing to him: "Having then been justified by faith, we have peace with God
-through our Lord Jesus Christ, through whom also we have obtained access by
-faith to this grace in which we stand; and we exult in the hope of the glory of
-the children of God" [Rom 5:1]; "God was in Christ reconciling the world to
-himself" (2 Cor 5:19).
-
-<p>2522 Mary was quick to obey, as we see from <b>Mary
-Magdalene went and said to the disciples </b>etc. "For I received from the Lord
-what I also delivered to you" (1 Cor 11:23); "What I have heard from the Lord
-of hosts, the God is Israel, I announce to you" (Is 21:10).
-<BR><BR><BR>
-<p align=center><B>LECTURE 4
-
-<BLOCKQUOTE><p>19 On the evening of that day, the first day of the week,
-the doors being shut where the disciples were [gathered together], for fear of
-the Jews, Jesus came and stood among them and said, to them, "Peace be with
-you." 20 When he had said this, he showed them his hands and his side. Then the
-disciples were glad when they saw the Lord. 21 Jesus said to them again, "Peace
-be with you. As the Father has sent me, even so I send you." 22 And when he had
-said this, he breathed on them, and said to them, "Receive the Holy Spirit. 23
-If you forgive the sins of any, they are forgiven; if you retain the sins of
-any, they are retained."<a href="#_ftn18" name="_ftnref18">[18]</a></B></BLOCKQUOTE>
-
-<p>2523 Having described how Christ appeared to the holy women,
-the Evangelist now tells of his appearance to the apostles: first, his
-appearance at Jerusalem before all except Thomas; secondly, his appearance when
-Thomas was present (v 26); thirdly, the events near the Sea of Tiberias (ch
-21). Three things are done regarding the first: first, we see our Lord appear;
-secondly, we see a duty imposed on the apostles, <b>I send you</b>; thirdly,
-our Lord gives them a spiritual gift, <b>Receive the Holy Spirit. </b>He does
-three things about the first: he mentions the circumstances of Christ's
-appearance; secondly, the details of the appearance, (v 19); thirdly, the
-result of this, <b>the disciples were glad.</b>
-
-<p>The Evangelist mentions four
-circumstances in our Lord's appearance to the disciples. First, he mentions the
-time of day, <b>on the evening; </b>secondly, what day it was, <b>of that day</b>,
-thirdly, the condition of the place, <b>the doors being shut</b>;<b> </b>and
-fourthly, the state of the disciples, <b>where the disciples were gathered
-together for fear of the Jews.</b>
-
-<p>2524 The time of our Lord's appearance was in the evening;
-and there were two literal reasons for this. First, he wanted to appear when
-they were all together; consequently, he waited until evening, so that those
-who had been at various places during the day would be found together in the
-evening, when they gathered together. Secondly, our Lord appeared to strengthen
-and comfort them. And so he chose a time when they would be more afraid and in
-need of comfort and strength; this was in the evening: "God is our refuge and
-strength, a very present help in trouble" (Ps 46:1).
-
-<p>There is also a mystical reason:
-for at the end of the world our Lord will appear to the faithful in the middle
-of the night when the cry is heard that the bridegroom is coming to reward
-them. "And when evening came, the owner of the vineyard said to the steward,
-'Call the laborers and pay them their wages' (Mt 20:8).
-
-<p>2525 The day Christ appeared was the very day on which he
-arose, for it was the evening <b>of that day, the first day of the week</b>,
-Sunday. We saw this day mentioned in (20:1).
-
-<p>From the Gospels we can see that
-our Lord appeared five times on that day: Once to Magdalene alone (which we
-just considered v 14), and again to her when she was returning to the disciples
-with the other women, when they approached and held our Lord's feet [Mt 28:9].
-The third time was to the two disciples on the road to Emmaus (Lk 24:13). The
-fourth time was to Simon Peter; but how, when or where he appeared we do not
-know, but just that he appeared: "The Lord has risen indeed, and has appeared
-to Simon" (Lk 24:34). The fifth time was when he appeared to all the disciples
-together in the evening, as John mentions here (v 19).
-
-<p>This is the reason why we sing:
-"This is the day which the Lord has made; let us rejoice and be glad in it" (Ps
-118:24). We can also understand from these events that on the day of the
-general resurrection Christ will appear openly to all women, sinners, pilgrims,
-apostles and apostolic men, because "Every eye will see him, every one who
-pierced him" (Rev 1:7).
-
-<p>2526 The place is described as having <b>the doors shut. </b>The
-literal reason for this being that it was late, during the night, and also <b>for
-fear of the Jews. </b>From Christ's point of view the doors were shut so he
-could show them his power by entering through closed doors.
-
-<p>2527 Regarding this point, some say that to enter through
-closed doors is a property of the glorified body. They say that due to some
-inherent property in a glorified body, it can be simultaneously present in the
-same place as another body. Thus, this is accomplished without a miracle. But
-this position cannot stand, for the fact that a non&#8209;glorified human body
-cannot be simultaneously in the same place as another body is due to its very
-nature. Consequently, if the glorified body has an inherent ability to be in a
-place occupied at the same time by another body, it must be because it lacks
-the property which now prevents this in the case of a non&#8209;glorified body.
-But this latter property cannot be separated or destroyed from a body, since it
-is not a mathematical bulk, as they say, but the very dimensions of the
-quantified body through which it has a local position. Thus the Philosopher,
-when he argues against those who posit ideas and matter, asserts that even on
-the assumption that the entire region above the earth is a vacuum, no sense&#8209;perceptible
-body could exist there in the same place as another body because of their
-quantitative dimensions.<a href="#_ftn19" name="_ftnref19">[19]</a>
-Now no property of a glorified body can remove the dimensions from a body and
-have it still remain a body. Thus we should say that Christ did this
-miraculously, by the power of his divinity, and that whenever something similar
-happens with the saints, it is miraculous and requires a new miracle. Augustine
-and Gregory teach this explicitly. Augustine says: "Do you want to know how
-Christ could enter through closed doors? If you understood how, it would not be
-a miracle. Where reason falls, faith instructs."<a href="#_ftn20"
-name="_ftnref20">[20]</a>
-And he adds: "He was able to enter with the doors shut, who was born without
-his mother's virginity being taken away." <a
-href="#_ftn21" name="_ftnref21">[21]</a>
-So, just as Christ's leaving the womb of his virgin mother was a miracle of his
-divine power, so was his entering through closed doors.
-
+prohibition, and then gives the reason for it. Christ warns Mary
+not to touch him, saying, <b>Do not hold me.</b> Even though we do
+not read here that Mary wanted to touch Christ, Gregory says we can
+see from this that Mary fell at the feet of Christ and wanted to
+grasp the one she had recognized.<a href="#_ftn14" name="_ftnref14"
+id="_ftnref14">[14]</a> He adds the reason, <b>for I have not yet
+ascended to my Father.</b> It seems from this that after his
+resurrection, Christ did not want to be touched before he ascended.
+But the opposite is found in Luke (24:39): "Handle me, and see; for
+a spirit has not flesh and bones." It is no answer to say that
+Christ wanted to be touched by his disciples, but not by the women,
+for we see in Matthew (28:9), that Mary Magdalene and other women
+came to him and did grasp him by his feet. Therefore, we should
+understand, according to the letter of the text, that Mary saw
+angels at two times: the first time was with the other women, when
+she saw one angel sitting on the stone, as Matthew (28:2) says, and
+Mark (16:5); the second time was when she returned and saw two
+angels inside the tomb, as John (20:12) says. Similarly, she also
+saw Christ two times: first in the garden, when she thought he was
+the gardener, as we just saw; secondly, she saw him when she was
+running with the other women to tell the disciples what they had
+seen (in order to strengthen them in their faith in the
+resurrection). It was this second time that they approached and
+held Christ's feet, as Matthew (28:9) and Mark (16:9) say.</p>
+<p>2517 There are two mystical reasons why Christ did not want to
+be touched. First, because this particular woman signified the
+Church of the Gentiles, which was not to touch Christ by faith
+until he had ascended to the Father: "A congregation of people will
+surround you; for their sakes return on high" [Ps 7:8]. The other
+reason is given by Augustine in his work on <i>The
+Trinity.</i><a href="#_ftn15" name="_ftnref15" id=
+"_ftnref15">[15]</a>It is that touch is the last stage of
+knowledge: when we see something, we know it to a certain extent,
+but when we touch it our knowledge is complete. Now this particular
+woman had some faith in Christ, which was that he was a holy man;
+and this was why she called him Teacher. But she had not yet
+reached the point of believing that he was equal to the Father and
+one with God. Thus Christ says, <b>Do not hold me</b>, that is, do
+not allow what you now believe of me to be the limit of your faith,
+<b>for I have not yet ascended to my Father</b>, that is, in your
+heart, because you do not believe that I am one with him - yet she
+did believe this later. In a way Christ did ascend to the Father
+within her when she had advanced in the faith to the point of
+believing that he was equal to the Father.</p>
+<p>2518 Or, we could say, with Chrysostom, that after this woman
+saw that Christ had arisen, she thought he was in the same state as
+he was before, having a life subject to death.<a href="#_ftn16"
+name="_ftnref16" title="" id="_ftnref16">[16]</a> She wanted to be
+with him as she was before his passion, and in her joy thought
+there was nothing extraordinary about him, although Christ's flesh
+had become much better by arising. To correct this impression
+Christ said, <b>Do not hold me.</b> It was like saying: Do not
+think that I have a mortal life, and can associate with you as
+before: "Even though we once regarded Christ from a human point of
+view, we regard him thus no longer" (2 Cor 5:16). This is what he
+adds when he says, <b>for I have not yet ascended to my Father.</b>
+Accordingly, this statement does not give the reason for his
+prohibition, but an answer to an implicit question. It was like
+saying: Although you see me remaining here, it is not because my
+flesh is not glorified but because <b>I have not yet ascended to my
+Father.</b> For before he ascended he wanted to strengthen in the
+hearts of the apostles their faith in his resurrection and in his
+divinity.</p>
+<p>2519 After this he gives his positive directions, <b>go to my
+brethren</b>, that is the apostles, because they are his brethren
+by his having the same nature: "He had to be made like his brethren
+in every respect" (Heb 2:17); and they are his brethren by being
+adopted through grace, because they are the adopted children of his
+Father, of whom he is the natural Son.</p>
+<p>Notice the three privileges given to Mary Magdalene. First, she
+had the privilege of being a prophet because she was worthy enough
+to see the angels, for a prophet is an intermediary between angels
+and the people. Secondly, she had the dignity or rank of an angel
+insofar as she looked upon Christ, on whom the angels desire to
+look. Thirdly, she had the office of an apostle; indeed, she was an
+apostle to the apostles insofar as it was her task to announce our
+Lord's resurrection to the disciples. Thus, just as it was a woman
+who was the fist to announce the words of death, so it was a woman
+who would be the first to announce the words of life.</p>
+<p>2520 <b>And say to them, I am ascending to my Father and your
+Father.</b> "I go to the Father" (14:12); "He who descended is he
+who also ascended far above all the heavens" (Eph 4:10). Arius
+based his error on these words, <b>my Father and your Father.</b>
+He took it to mean that God is the Father of the Son in the same
+way that he is our Father, and that he is the God of the Son in the
+same way that he is our God. The answer to this is that the meaning
+of these words must be gathered from the circumstances in which
+they were spoken. Christ said before, <b>go to my brethren</b>. But
+Christ had these brethren insofar he had a human nature, and in his
+human nature he is subject to the Father as a creature to the
+Creator, for the body of Christ is something created.</p>
+<p>2521 Or, according to Augustine, Christ is speaking of himself
+and referring to each of his natures.<a href="#_ftn17" name=
+"_ftnref17" title="" id="_ftnref17">[17]</a> <b>I am ascending to
+my Father and your Father</b> refers to his divine nature, and from
+this point of view he has as Father God, to whom he is equal and
+like in nature. Thus, the meaning is my Father by nature, and your
+Father by grace. It is saying in effect: the fact that you are
+adopted children by grace is due to me: "God sent forth his Son ...
+so that we might receive adoption as sons" (Gal 4:4); "For those
+whom he foreknew he also predestined to be conformed to the image
+of his Son, in order that he might be the first&#8209;born among
+many brethren" (Rom 8:29). When he adds, <b>to my God and your
+God</b>, he is referring to his human nature. From this point of
+view God rules him; thus he says, <b>my God</b>, under whom I am a
+man. <b>And your God</b>, and between him and you I am the
+mediator: for God is our God because through Christ we are pleasing
+to him: "Having then been justified by faith, we have peace with
+God through our Lord Jesus Christ, through whom also we have
+obtained access by faith to this grace in which we stand; and we
+exult in the hope of the glory of the children of God" [Rom 5:1];
+"God was in Christ reconciling the world to himself" (2 Cor
+5:19).</p>
+<p>2522 Mary was quick to obey, as we see from <b>Mary Magdalene
+went and said to the disciples</b> etc. "For I received from the
+Lord what I also delivered to you" (1 Cor 11:23); "What I have
+heard from the Lord of hosts, the God is Israel, I announce to you"
+(Is 21:10).<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 4</b></p>
+<blockquote>
+<p><b>19 On the evening of that day, the first day of the week, the
+doors being shut where the disciples were [gathered together], for
+fear of the Jews, Jesus came and stood among them and said, to
+them, "Peace be with you." 20 When he had said this, he showed them
+his hands and his side. Then the disciples were glad when they saw
+the Lord. 21 Jesus said to them again, "Peace be with you. As the
+Father has sent me, even so I send you." 22 And when he had said
+this, he breathed on them, and said to them, "Receive the Holy
+Spirit. 23 If you forgive the sins of any, they are forgiven; if
+you retain the sins of any, they are retained."<a href="#_ftn18"
+name="_ftnref18" id="_ftnref18">[18]</a></b></p>
+</blockquote>
+<p>2523 Having described how Christ appeared to the holy women, the
+Evangelist now tells of his appearance to the apostles: first, his
+appearance at Jerusalem before all except Thomas; secondly, his
+appearance when Thomas was present (v 26); thirdly, the events near
+the Sea of Tiberias (ch 21). Three things are done regarding the
+first: first, we see our Lord appear; secondly, we see a duty
+imposed on the apostles, <b>I send you</b>; thirdly, our Lord gives
+them a spiritual gift, <b>Receive the Holy Spirit.</b> He does
+three things about the first: he mentions the circumstances of
+Christ's appearance; secondly, the details of the appearance, (v
+19); thirdly, the result of this, <b>the disciples were
+glad.</b></p>
+<p>The Evangelist mentions four circumstances in our Lord's
+appearance to the disciples. First, he mentions the time of day,
+<b>on the evening;</b> secondly, what day it was, <b>of that
+day</b>, thirdly, the condition of the place, <b>the doors being
+shut</b>; and fourthly, the state of the disciples, <b>where the
+disciples were gathered together for fear of the Jews.</b></p>
+<p>2524 The time of our Lord's appearance was in the evening; and
+there were two literal reasons for this. First, he wanted to appear
+when they were all together; consequently, he waited until evening,
+so that those who had been at various places during the day would
+be found together in the evening, when they gathered together.
+Secondly, our Lord appeared to strengthen and comfort them. And so
+he chose a time when they would be more afraid and in need of
+comfort and strength; this was in the evening: "God is our refuge
+and strength, a very present help in trouble" (Ps 46:1).</p>
+<p>There is also a mystical reason: for at the end of the world our
+Lord will appear to the faithful in the middle of the night when
+the cry is heard that the bridegroom is coming to reward them. "And
+when evening came, the owner of the vineyard said to the steward,
+'Call the laborers and pay them their wages' (Mt 20:8).</p>
+<p>2525 The day Christ appeared was the very day on which he arose,
+for it was the evening <b>of that day, the first day of the
+week</b>, Sunday. We saw this day mentioned in (20:1).</p>
+<p>From the Gospels we can see that our Lord appeared five times on
+that day: Once to Magdalene alone (which we just considered v 14),
+and again to her when she was returning to the disciples with the
+other women, when they approached and held our Lord's feet [Mt
+28:9]. The third time was to the two disciples on the road to
+Emmaus (Lk 24:13). The fourth time was to Simon Peter; but how,
+when or where he appeared we do not know, but just that he
+appeared: "The Lord has risen indeed, and has appeared to Simon"
+(Lk 24:34). The fifth time was when he appeared to all the
+disciples together in the evening, as John mentions here (v
+19).</p>
+<p>This is the reason why we sing: "This is the day which the Lord
+has made; let us rejoice and be glad in it" (Ps 118:24). We can
+also understand from these events that on the day of the general
+resurrection Christ will appear openly to all women, sinners,
+pilgrims, apostles and apostolic men, because "Every eye will see
+him, every one who pierced him" (Rev 1:7).</p>
+<p>2526 The place is described as having <b>the doors shut.</b> The
+literal reason for this being that it was late, during the night,
+and also <b>for fear of the Jews.</b> From Christ's point of view
+the doors were shut so he could show them his power by entering
+through closed doors.</p>
+<p>2527 Regarding this point, some say that to enter through closed
+doors is a property of the glorified body. They say that due to
+some inherent property in a glorified body, it can be
+simultaneously present in the same place as another body. Thus,
+this is accomplished without a miracle. But this position cannot
+stand, for the fact that a non&#8209;glorified human body cannot be
+simultaneously in the same place as another body is due to its very
+nature. Consequently, if the glorified body has an inherent ability
+to be in a place occupied at the same time by another body, it must
+be because it lacks the property which now prevents this in the
+case of a non&#8209;glorified body. But this latter property cannot
+be separated or destroyed from a body, since it is not a
+mathematical bulk, as they say, but the very dimensions of the
+quantified body through which it has a local position. Thus the
+Philosopher, when he argues against those who posit ideas and
+matter, asserts that even on the assumption that the entire region
+above the earth is a vacuum, no sense&#8209;perceptible body could
+exist there in the same place as another body because of their
+quantitative dimensions.<a href="#_ftn19" name="_ftnref19" id=
+"_ftnref19">[19]</a> Now no property of a glorified body can remove
+the dimensions from a body and have it still remain a body. Thus we
+should say that Christ did this miraculously, by the power of his
+divinity, and that whenever something similar happens with the
+saints, it is miraculous and requires a new miracle. Augustine and
+Gregory teach this explicitly. Augustine says: "Do you want to know
+how Christ could enter through closed doors? If you understood how,
+it would not be a miracle. Where reason falls, faith
+instructs."<a href="#_ftn20" name="_ftnref20" id=
+"_ftnref20">[20]</a> And he adds: "He was able to enter with the
+doors shut, who was born without his mother's virginity being taken
+away." <a href="#_ftn21" name="_ftnref21" id="_ftnref21">[21]</a>
+So, just as Christ's leaving the womb of his virgin mother was a
+miracle of his divine power, so was his entering through closed
+doors.</p>
 <p>2528 In the mystical interpretation we can understand that
-Christ appears to us when our doors, that is, our external senses, are closed
-in prayer: "But when you pray, go into your room and shut the door" (Mt 6:6).
-It is also a reminder that at the end of the world those who are prepared will
-be admitted to the marriage feast, and then the door will be shut (Mt 25:10).
-
-<p>2529 We should imitate the conduct of the apostles, for they
-are described as <b>gathered together. </b>This too is not without its mystery:
-for Christ came when they were united together, and the Holy Spirit descended
-on them when they were united together, because Christ and the Holy Spirit are
-present only to those who are united in charity: "For where two or three are
-gathered in my name, there am I in the midst of them" (Mt 18:20).
-
+Christ appears to us when our doors, that is, our external senses,
+are closed in prayer: "But when you pray, go into your room and
+shut the door" (Mt 6:6). It is also a reminder that at the end of
+the world those who are prepared will be admitted to the marriage
+feast, and then the door will be shut (Mt 25:10).</p>
+<p>2529 We should imitate the conduct of the apostles, for they are
+described as <b>gathered together.</b> This too is not without its
+mystery: for Christ came when they were united together, and the
+Holy Spirit descended on them when they were united together,
+because Christ and the Holy Spirit are present only to those who
+are united in charity: "For where two or three are gathered in my
+name, there am I in the midst of them" (Mt 18:20).</p>
 <p>2530 Now three things are mentioned about the appearance of
-Christ: the way he showed himself; the greeting he gave them; and the way he
-gave them definite evidence of his real presence.
-
+Christ: the way he showed himself; the greeting he gave them; and
+the way he gave them definite evidence of his real presence.</p>
 <p>2531 Christ showed that he was present with them beyond any
-doubt because <b>Jesus came and stood among them. Jesus came, </b>personally,
-as he had promised: "I go away, and I will come to you" (14:28). And he <b>stood
-among them</b>,<b> </b>so that each one could recognize him with certainty.
-Thus the Jews who did not know him are blamed "Among you stands one whom you do
-not know" (1:26). Again, Jesus <b>stood among them</b>,<b> </b>the disciples,
-to show that he was human like them: "with a garland of brethren around him, he
-was like a young cedar on Lebanon" (Sir 50:12). Again, he <b>stood among them</b>,<b>
-</b>lowering himself, for he lived among them as one of them: "If they make you
-master of the feast, do not exalt yourself; be among them as one of them" (Sir
-32:1); "I am among you as one who serves" (Lk 22:27). Also, he wanted to show
-that we ought to stand among the virtues: "This is the way, walk in it; do not
-turn asde to the right or to the left" [Is 30:21]. One who goes beyond the
-middle road of virtue goes to the right; one who falls short of the middle road
-goes to the left.
-
-<p>2532 He greets them with the words, <b>Peace be with you. </b>It
-was necessary to say this because their peace was disturbed in many ways. Their
-peace with God was troubled; they had sinned against him, some by denying him,
-others by running away: "You will all fall away because of me this night; for
-it is written, 'I will strike the shepherd, and the sheep of the flock will be
-scattered'" (Mt 26:31). To cure this Jesus offers them the peace of
-reconciliation with God: "We were reconciled to God by the death of his Son"
-(Rom 5:10), which he accomplished by his suffering. Their peace with themselves
-was disturbed because they were depressed and hesitant in their faith. And he
-offers his peace to cure this: "Great peace have those who love your law" (Ps
-119:165). Their peace with others was disturbed because they were being
-persecuted by the Jews. And to this he says, <b>Peace be with you</b>,<b> </b>to
-counter the persecution of the Jews: "Peace I leave with you; my peace I give
-to you" (14:27).
-
-<p>2533 Jesus gives them sure proof that it is really himself
-by showing them his hands and side. <b>When he had said this, he showed them
-his hands and his side, </b>because in them the marks of his passion remained
-in a special way: "See my hands and my feet, that it is I myself" (Lk 24:39).
-And when in glory he will show himself in the same way: "If a man loves me, he
-will keep my word" (14:23), "and I will manifest myself to him" (14:21).
-
-<p>2534 Now the effect of his appearance is mentioned: this was
-the joy in the hearts of the disciples when they saw the Lord, as he had
-promised: "I will see you again, and your hearts will rejoice" (16:22). This
-joy will be complete for the good in their native land, when they have the
-clear vision of God: "You shall see and your heart shall rejoice; and your
-bones shall flourish like the grass" (Is 66:14).
-
-<p>2535 Now he charges the apostles with their ministry: first,
-he grants them the bond of peace; secondly, he charges them, <b>as the Father
-has sent me.</b>
-
-<p>2536 Jesus said to them again, <b>Peace be with you</b>. He
-said this to counter a twofold anxiety. The first time he said, <b>Peace be
-with you</b>,<b> </b>was to combat the anxiety caused by the Jews; but when he
-said the second time, <b>Peace be with you</b>,<b> </b>this was to deal with
-the anxiety to come from the Gentiles: "In me you may have peace ... in the
-world you have tribulation" (16:33). He said this because they were about to be
-sent to the Gentiles.
-
+doubt because <b>Jesus came and stood among them. Jesus came,</b>
+personally, as he had promised: "I go away, and I will come to you"
+(14:28). And he <b>stood among them</b>, so that each one could
+recognize him with certainty. Thus the Jews who did not know him
+are blamed "Among you stands one whom you do not know" (1:26).
+Again, Jesus <b>stood among them</b>, the disciples, to show that
+he was human like them: "with a garland of brethren around him, he
+was like a young cedar on Lebanon" (Sir 50:12). Again, he <b>stood
+among them</b>,lowering himself, for he lived among them as one of
+them: "If they make you master of the feast, do not exalt yourself;
+be among them as one of them" (Sir 32:1); "I am among you as one
+who serves" (Lk 22:27). Also, he wanted to show that we ought to
+stand among the virtues: "This is the way, walk in it; do not turn
+asde to the right or to the left" [Is 30:21]. One who goes beyond
+the middle road of virtue goes to the right; one who falls short of
+the middle road goes to the left.</p>
+<p>2532 He greets them with the words, <b>Peace be with you.</b> It
+was necessary to say this because their peace was disturbed in many
+ways. Their peace with God was troubled; they had sinned against
+him, some by denying him, others by running away: "You will all
+fall away because of me this night; for it is written, 'I will
+strike the shepherd, and the sheep of the flock will be scattered'"
+(Mt 26:31). To cure this Jesus offers them the peace of
+reconciliation with God: "We were reconciled to God by the death of
+his Son" (Rom 5:10), which he accomplished by his suffering. Their
+peace with themselves was disturbed because they were depressed and
+hesitant in their faith. And he offers his peace to cure this:
+"Great peace have those who love your law" (Ps 119:165). Their
+peace with others was disturbed because they were being persecuted
+by the Jews. And to this he says, <b>Peace be with you</b>, to
+counter the persecution of the Jews: "Peace I leave with you; my
+peace I give to you" (14:27).</p>
+<p>2533 Jesus gives them sure proof that it is really himself by
+showing them his hands and side. <b>When he had said this, he
+showed them his hands and his side,</b> because in them the marks
+of his passion remained in a special way: "See my hands and my
+feet, that it is I myself" (Lk 24:39). And when in glory he will
+show himself in the same way: "If a man loves me, he will keep my
+word" (14:23), "and I will manifest myself to him" (14:21).</p>
+<p>2534 Now the effect of his appearance is mentioned: this was the
+joy in the hearts of the disciples when they saw the Lord, as he
+had promised: "I will see you again, and your hearts will rejoice"
+(16:22). This joy will be complete for the good in their native
+land, when they have the clear vision of God: "You shall see and
+your heart shall rejoice; and your bones shall flourish like the
+grass" (Is 66:14).</p>
+<p>2535 Now he charges the apostles with their ministry: first, he
+grants them the bond of peace; secondly, he charges them, <b>as the
+Father has sent me.</b></p>
+<p>2536 Jesus said to them again, <b>Peace be with you</b>. He said
+this to counter a twofold anxiety. The first time he said, <b>Peace
+be with you</b>, was to combat the anxiety caused by the Jews; but
+when he said the second time, <b>Peace be with you</b>, this was to
+deal with the anxiety to come from the Gentiles: "In me you may
+have peace ... in the world you have tribulation" (16:33). He said
+this because they were about to be sent to the Gentiles.</p>
 <p>2537 Accordingly, Jesus immediately enjoins them, <b>As the
-Father has sent me, even so I send you. </b>This shows that he is the
-intermediary between us and God: "There is one mediator between God and men,
-the man Christ Jesus" (1 Tim 2:5). This was a source of strength for the
-disciples: for they recognized the authority of Christ, and knew that he was
-sending them by divine authority. They were also strengthened because they
-recognized their own dignity, the dignity of being apostles; for an apostle is one
-who is sent. <b>As the Father has sent me, even so I send you</b>:<b> </b>that
-is, as the Father, who loves me, sent me into the world to suffer for the
-salvation of the faithful &#8209; "For God sent the Son into the world, not to
-condemn the world, but that the world might be saved through him" (3:17) &#8209;
-so I, who love you, send you to undergo suffering for my name &#8209; "I send
-you out as sheep in the midst of wolves" (Mt 10:16).
-
-<p>2538 Jesus makes them adequate for their task by giving them
-the Holy Spirit, "God, who has qualified us to be ministers of a new covenant,
-not in a written code but in the Spirit" (2 Cor 3:6). In this giving of the
-Spirit, he first grants them a sign of this gift, which is, that <b>he breathed
-on them. </b>We see something like this in Genesis (2:7), when God "breathed
-into his nostrils the breath of life," of natural life, which the first man
-corrupted, but Christ repaired this by giving the Holy Spirit. We should not
-suppose that this breath of Christ was the Holy Spirit; it was a sign of the
-Spirit. So Augustine says, in <i>The Trinity</i>: "This bodily breath was not
-the substance of the Holy Spirit, but a fitting sign that the Holy Spirit
-proceeds not just from the Father but also from the Son."<a href="#_ftn22"
-name="_ftnref22">[22]</a>
-
-<p>2539 Notice that the Holy Spirit was sent over Christ,
-first, in the appearance of a dove, at his baptism (1:32), and then in the
-appearance of a cloud, at his transfiguration (Mt 17:5). The reason for this is
-that the grace of Christ, which is given by the Holy Spirit, was to be
-distributed to us by being proliferated through the sacraments. Consequently,
-at Christ's baptism the Holy Spirit descended in the form of a dove, which is
-an animal known for its proliferation. And since the grace of Christ comes
-through teaching, the Spirit descended in a luminous cloud, and Christ is seen
-to be a Teacher, "Listen to him" (Mt 17:5). The Spirit descended over the
-apostles the first time through a breath to indicate the proliferation of grace
-through the sacraments, whose ministers they were. Thus Christ said, <b>"If you
-forgive the sins of any, they are forgiven</b>:<b> </b>"Go therefore and make
-disciples of all nations, baptizing them in the name of the Father and of the
-Son and of the Holy Spirit" (Mt 28:19). The second time the Spirit descended on
-them in tongues of fire to indicate the proliferation of grace through
-teaching; and so we read in Acts (2:4) that right after they were filled with
-the Holy Spirit they began to speak.
-
+Father has sent me, even so I send you.</b> This shows that he is
+the intermediary between us and God: "There is one mediator between
+God and men, the man Christ Jesus" (1 Tim 2:5). This was a source
+of strength for the disciples: for they recognized the authority of
+Christ, and knew that he was sending them by divine authority. They
+were also strengthened because they recognized their own dignity,
+the dignity of being apostles; for an apostle is one who is sent.
+<b>As the Father has sent me, even so I send you</b>: that is, as
+the Father, who loves me, sent me into the world to suffer for the
+salvation of the faithful &#8209; "For God sent the Son into the
+world, not to condemn the world, but that the world might be saved
+through him" (3:17) &#8209; so I, who love you, send you to undergo
+suffering for my name &#8209; "I send you out as sheep in the midst
+of wolves" (Mt 10:16).</p>
+<p>2538 Jesus makes them adequate for their task by giving them the
+Holy Spirit, "God, who has qualified us to be ministers of a new
+covenant, not in a written code but in the Spirit" (2 Cor 3:6). In
+this giving of the Spirit, he first grants them a sign of this
+gift, which is, that <b>he breathed on them.</b> We see something
+like this in Genesis (2:7), when God "breathed into his nostrils
+the breath of life," of natural life, which the first man
+corrupted, but Christ repaired this by giving the Holy Spirit. We
+should not suppose that this breath of Christ was the Holy Spirit;
+it was a sign of the Spirit. So Augustine says, in <i>The
+Trinity</i>: "This bodily breath was not the substance of the Holy
+Spirit, but a fitting sign that the Holy Spirit proceeds not just
+from the Father but also from the Son."<a href="#_ftn22" name=
+"_ftnref22" id="_ftnref22">[22]</a></p>
+<p>2539 Notice that the Holy Spirit was sent over Christ, first, in
+the appearance of a dove, at his baptism (1:32), and then in the
+appearance of a cloud, at his transfiguration (Mt 17:5). The reason
+for this is that the grace of Christ, which is given by the Holy
+Spirit, was to be distributed to us by being proliferated through
+the sacraments. Consequently, at Christ's baptism the Holy Spirit
+descended in the form of a dove, which is an animal known for its
+proliferation. And since the grace of Christ comes through
+teaching, the Spirit descended in a luminous cloud, and Christ is
+seen to be a Teacher, "Listen to him" (Mt 17:5). The Spirit
+descended over the apostles the first time through a breath to
+indicate the proliferation of grace through the sacraments, whose
+ministers they were. Thus Christ said, <b>"If you forgive the sins
+of any, they are forgiven</b>: "Go therefore and make disciples of
+all nations, baptizing them in the name of the Father and of the
+Son and of the Holy Spirit" (Mt 28:19). The second time the Spirit
+descended on them in tongues of fire to indicate the proliferation
+of grace through teaching; and so we read in Acts (2:4) that right
+after they were filled with the Holy Spirit they began to
+speak.</p>
 <p>2540 We see the words used when the Spirit was given, <b>Receive
-the Holy Spirit. </b>But did they receive the Holy Spirit then? It seems not,
-for since Christ had not yet ascended, it was not fitting that he give gifts to
-us. Indeed, according to Chrysostom, there were some who said that Christ did
-not give them the Holy Spirit at that time, but prepared them for the future
-giving of the Spirit at Pentecost.<a href="#_ftn23" name="_ftnref23">[23]</a>
-They were brought to this opinion because Daniel (10:8) could not endure his
-sight of an angel, and so these disciples could not have endured the coming of
-the Holy Spirit unless they had been prepared. But Chrysostom himself says that
-the Holy Spirit was given to the disciples, not for all tasks in general, but
-for a specific task, that is, to forgive sin. Augustine and Gregory say that
-the Holy Spirit has two precepts of love: love of God and of neighbor.<a
-href="#_ftn24" name="_ftnref24">[24]</a>
-Therefore, the Holy Spirit was given the first time on earth to indicate the
-precept of the love of neighbor; and the Spirit was given the second time from
-heaven to indicate the precept of the love of God.
-
-<p>2541 Thirdly, we see the fruit of the gift, If you forgive
-the sins of any, they are forgiven. This forgiving of sins is a fitting effect
-of the Holy Spirit. This is so because the Holy Spirit is charity, love, and
-through the Holy Spirit love is given to us: "God's love has been poured into
-our hearts through the Holy Spirit which has been given to us" (Rom 5:5). Now
-it is only through love that sins are forgiven, for "Love covers all offenses"
-(Prv 10:12); "Love covers a multitude of sins" (1 Pet 4:8).
-
-<p>2542 We can ask here why we read, <b>If you forgive the sins
-of any</b>,<b> </b>for only God forgives sins? Some say that only God forgives
-the sin, while the priest absolves only from the debt of punishment, and
-pronounces the person free from the stain of sin. This is not true: for the
-sacrament of Penance, since it is a sacrament of the New Law, gives grace, as
-does Baptism. Now in the sacrament of Baptism, the priest baptizes as an
-instrument, and yet he confers grace. It is similar in the sacrament of
-Penance, the priest absolves from the sin and the punishment as a minister and
-sacramentally, insofar as he administers the sacrament in which sins are
-forgiven. The statement that God alone forgives sins authoritatively is true.
-So also, only God baptizes, but the priest is the minister, as was said.
-
-<p>2543 Another question arises from the statements, <b>Receive
-the Holy Spirit. If you forgive the sins of any, they are forgiven. </b>It
-seems from this that one who does not have the Holy Spirit cannot forgive sins.
-We should say about this that if the forgiveness of sins was the personal work
-of the priest, that is, that he did this by his own power, he could not
-sanctify anyone unless he himself were holy. But the forgiveness of sins is the
-personal work of God, who forgives sins by his own power and authority. The
-priest is only the instrument. Therefore, just as a master, through his servant
-and minister, whether good or bad, can accomplish what he wills, so our Lord,
-through his ministers, even if they are evil, can confer the sacraments, in
-which grace is given.
-
+the Holy Spirit.</b> But did they receive the Holy Spirit then? It
+seems not, for since Christ had not yet ascended, it was not
+fitting that he give gifts to us. Indeed, according to Chrysostom,
+there were some who said that Christ did not give them the Holy
+Spirit at that time, but prepared them for the future giving of the
+Spirit at Pentecost.<a href="#_ftn23" name="_ftnref23" id=
+"_ftnref23">[23]</a> They were brought to this opinion because
+Daniel (10:8) could not endure his sight of an angel, and so these
+disciples could not have endured the coming of the Holy Spirit
+unless they had been prepared. But Chrysostom himself says that the
+Holy Spirit was given to the disciples, not for all tasks in
+general, but for a specific task, that is, to forgive sin.
+Augustine and Gregory say that the Holy Spirit has two precepts of
+love: love of God and of neighbor.<a href="#_ftn24" name=
+"_ftnref24" id="_ftnref24">[24]</a> Therefore, the Holy Spirit was
+given the first time on earth to indicate the precept of the love
+of neighbor; and the Spirit was given the second time from heaven
+to indicate the precept of the love of God.</p>
+<p>2541 Thirdly, we see the fruit of the gift, If you forgive the
+sins of any, they are forgiven. This forgiving of sins is a fitting
+effect of the Holy Spirit. This is so because the Holy Spirit is
+charity, love, and through the Holy Spirit love is given to us:
+"God's love has been poured into our hearts through the Holy Spirit
+which has been given to us" (Rom 5:5). Now it is only through love
+that sins are forgiven, for "Love covers all offenses" (Prv 10:12);
+"Love covers a multitude of sins" (1 Pet 4:8).</p>
+<p>2542 We can ask here why we read, <b>If you forgive the sins of
+any</b>, for only God forgives sins? Some say that only God
+forgives the sin, while the priest absolves only from the debt of
+punishment, and pronounces the person free from the stain of sin.
+This is not true: for the sacrament of Penance, since it is a
+sacrament of the New Law, gives grace, as does Baptism. Now in the
+sacrament of Baptism, the priest baptizes as an instrument, and yet
+he confers grace. It is similar in the sacrament of Penance, the
+priest absolves from the sin and the punishment as a minister and
+sacramentally, insofar as he administers the sacrament in which
+sins are forgiven. The statement that God alone forgives sins
+authoritatively is true. So also, only God baptizes, but the priest
+is the minister, as was said.</p>
+<p>2543 Another question arises from the statements, <b>Receive the
+Holy Spirit. If you forgive the sins of any, they are forgiven.</b>
+It seems from this that one who does not have the Holy Spirit
+cannot forgive sins. We should say about this that if the
+forgiveness of sins was the personal work of the priest, that is,
+that he did this by his own power, he could not sanctify anyone
+unless he himself were holy. But the forgiveness of sins is the
+personal work of God, who forgives sins by his own power and
+authority. The priest is only the instrument. Therefore, just as a
+master, through his servant and minister, whether good or bad, can
+accomplish what he wills, so our Lord, through his ministers, even
+if they are evil, can confer the sacraments, in which grace is
+given.</p>
 <p>2544 Again, there is a question about, <b>If you forgive the
-sins of any, they are forgiven. </b>We should say, as we already did, that in
-the sacraments the priest acts as a minister: "This is how one should regard
-us, as servants [ministers] of Christ and stewards of the mysteries of God" (1
-Cor 4:1). Thus, in the same way that God forgives and retains sins, so also
-does the priest. Now God forgives sins by giving grace, and he is said to
-retain by not giving grace because of some obstacle in the one who is to
-receive it. So also the minister forgives sins, insofar as he dispenses a
-sacrament of the Church, and he retains insofar as he accounts someone unworthy
-to receive the sacrament. 
-
-<p align=center><B>LECTURE 5
-
-<BLOCKQUOTE><p>24 Now Thomas, one of the twelve, called the Twin
-[Didymus], was not with them when Jesus came. 25 So the other disciples told
-him, "We have seen the Lord." But he said to them, "Unless I see in his hands
-the print of the nails, and place my finger in the mark of the nails, and place
-my hand in his side, I will not believe."<a href="#_ftn25" name="_ftnref25"
-title=""><b>[25]</b></a></B></BLOCKQUOTE>
-
-<p>2545 After describing our Savior's appearance, the
-Evangelist now mentions the doubt of one of the disciples. First, we see that
-this disciple was absent; secondly, he is told about our Lord's appearance; and
-thirdly, we see his stubborn doubt.
-
+sins of any, they are forgiven.</b> We should say, as we already
+did, that in the sacraments the priest acts as a minister: "This is
+how one should regard us, as servants [ministers] of Christ and
+stewards of the mysteries of God" (1 Cor 4:1). Thus, in the same
+way that God forgives and retains sins, so also does the priest.
+Now God forgives sins by giving grace, and he is said to retain by
+not giving grace because of some obstacle in the one who is to
+receive it. So also the minister forgives sins, insofar as he
+dispenses a sacrament of the Church, and he retains insofar as he
+accounts someone unworthy to receive the sacrament.</p>
+<p align="center"><b>LECTURE 5</b></p>
+<blockquote>
+<p><b>24 Now Thomas, one of the twelve, called the Twin [Didymus],
+was not with them when Jesus came. 25 So the other disciples told
+him, "We have seen the Lord." But he said to them, "Unless I see in
+his hands the print of the nails, and place my finger in the mark
+of the nails, and place my hand in his side, I will not
+believe."<a href="#_ftn25" name="_ftnref25" title="" id=
+"_ftnref25"><b>[25]</b></a></b></p>
+</blockquote>
+<p>2545 After describing our Savior's appearance, the Evangelist
+now mentions the doubt of one of the disciples. First, we see that
+this disciple was absent; secondly, he is told about our Lord's
+appearance; and thirdly, we see his stubborn doubt.</p>
 <p>2546 The disciple who was absent is first identified by his
-name, <b>Thomas</b>,<b> </b>which means a "twin" or an "abyss." An abyss has
-both depth and darkness. And Thomas was an abyss on account of the darkness of
-his disbelief, of which he was the cause. Again, there is an abyss &#8209; the
-depths of Christ's compassion - which he had for Thomas. We read: "Abyss calls
-to abyss" [Ps 42:7]. That is, the depths of Christ's compassion calls to the
-depths of darkness [of disbelief] in Thomas, and Thomas' abyss of unwillingness
-[to believe] calls out, when he professes the faith, to the depths of Christ.
-
-<p>Secondly, the dignity of the
-disciple is mentioned, for he was <b>one of the twelve. </b>There were not
-actually twelve at that time, for Judas had died (Mt 25:5), but he was called
-one of the twelve because he had been called to that elevated rank which our
-Lord had set apart as twelve in number: "He called his disciples, and chose
-from them twelve, whom he named apostles" (Lk 6:13). And God wanted this number
-to always remain unchanged.
-
-<p>Thirdly, he is described by the
-meaning of his name, <b>Thomas, called Didymus. </b>Thomas is a Syrian or a
-Hebrew name and has two meanings: twin and abyss. The English word "twin" is
-"Didymus" in Greek. Because John wrote his Gospel in Greek, he used the word
-Didymus. Perhaps he was called the Twin because he was from the tribe of
-Benjamin, in which some or all were twins. Or, this name could be taken from
-his doubting, for one who is certain holds firmly to one side, but one who
-doubts accepts one opinion but fears another might be true.
-
-<p>2547 <b>Thomas ... was not with them</b>,<b> </b>the
-disciples, <b>when Jesus came</b>, for he returned later than the others who
-had scattered during the day, and so he had missed the comfort of seeing the
-Lord, the conferring of peace and the breath giving the Holy Spirit. This
-teaches us not to become separated from one's companions, "not neglecting to
-meet together, as is the habit of some" (Heb 10:25). As Gregory says, it was
-not by accident that this chosen disciple was missing, but by God's will.<a
-href="#_ftn26" name="_ftnref26">[26]</a>
-It was in the plans of the divine pity that by feeling the wounds in the flesh
-of his Teacher, the doubting disciple should heal in us the wounds of
-disbelief.
-
-<p>Here we have the strongest signs of
-God's profound pity. First, in this: that he loves the human race so much that
-he sometimes allows tribulations to afflict his elect, so that from these some
-good can accrue to the human race. This was the reason he allowed the apostles,
-the prophets and the holy martyrs to be afflicted: "Therefore I have hewn them
-by the prophets, I have slain them by the words of my mouth" (Hos 6:5); "If we
-are afflicted, it is for your comfort and salvation; and if we are comforted it
-is for your comfort which you experience when you patiently endure the same
-sufferings that we suffer" (2 Cor 1:6). Even more remarkable is that God allows
-some saint to fall into sin in order to teach us. Why did God allow some saints
-and holy men to sin gravely (as David did by adultery and murder) if not to
-teach us to be more careful and humble? It is so that one who thinks he is
-standing firm will take care not to fall, and so that one who has fallen will
-make the effort to rise. Thus, Ambrose said to the Emperor Theodosius: "The one
-you followed by sinning, try now to follow by repenting."<a href="#_ftn27"
-name="_ftnref27">[27]</a>
-And Gregory says that the disbelief of Thomas was of more benefit to our faith
-than the faith of the disciples who did believe.<a href="#_ftn28"
-name="_ftnref28">[28]</a>
-
-<p>2548 Thomas is told about our Lord's appearance. Because he
-had not been with the others, <b>the other disciples told him, We have seen the
-Lord. </b>This was by the divine plan, which is that what one receives from God
-should be shared with others: "As each has received a gift, employ it for one
-another" (1 Pet 4:10); "I have seen the Lord, and I have been saved" [Gen
-32:30].
-
+name, <b>Thomas</b>, which means a "twin" or an "abyss." An abyss
+has both depth and darkness. And Thomas was an abyss on account of
+the darkness of his disbelief, of which he was the cause. Again,
+there is an abyss &#8209; the depths of Christ's compassion - which
+he had for Thomas. We read: "Abyss calls to abyss" [Ps 42:7]. That
+is, the depths of Christ's compassion calls to the depths of
+darkness [of disbelief] in Thomas, and Thomas' abyss of
+unwillingness [to believe] calls out, when he professes the faith,
+to the depths of Christ.</p>
+<p>Secondly, the dignity of the disciple is mentioned, for he was
+<b>one of the twelve.</b> There were not actually twelve at that
+time, for Judas had died (Mt 25:5), but he was called one of the
+twelve because he had been called to that elevated rank which our
+Lord had set apart as twelve in number: "He called his disciples,
+and chose from them twelve, whom he named apostles" (Lk 6:13). And
+God wanted this number to always remain unchanged.</p>
+<p>Thirdly, he is described by the meaning of his name, <b>Thomas,
+called Didymus.</b> Thomas is a Syrian or a Hebrew name and has two
+meanings: twin and abyss. The English word "twin" is "Didymus" in
+Greek. Because John wrote his Gospel in Greek, he used the word
+Didymus. Perhaps he was called the Twin because he was from the
+tribe of Benjamin, in which some or all were twins. Or, this name
+could be taken from his doubting, for one who is certain holds
+firmly to one side, but one who doubts accepts one opinion but
+fears another might be true.</p>
+<p>2547 <b>Thomas ... was not with them</b>, the disciples, <b>when
+Jesus came</b>, for he returned later than the others who had
+scattered during the day, and so he had missed the comfort of
+seeing the Lord, the conferring of peace and the breath giving the
+Holy Spirit. This teaches us not to become separated from one's
+companions, "not neglecting to meet together, as is the habit of
+some" (Heb 10:25). As Gregory says, it was not by accident that
+this chosen disciple was missing, but by God's will.<a href=
+"#_ftn26" name="_ftnref26" id="_ftnref26">[26]</a> It was in the
+plans of the divine pity that by feeling the wounds in the flesh of
+his Teacher, the doubting disciple should heal in us the wounds of
+disbelief.</p>
+<p>Here we have the strongest signs of God's profound pity. First,
+in this: that he loves the human race so much that he sometimes
+allows tribulations to afflict his elect, so that from these some
+good can accrue to the human race. This was the reason he allowed
+the apostles, the prophets and the holy martyrs to be afflicted:
+"Therefore I have hewn them by the prophets, I have slain them by
+the words of my mouth" (Hos 6:5); "If we are afflicted, it is for
+your comfort and salvation; and if we are comforted it is for your
+comfort which you experience when you patiently endure the same
+sufferings that we suffer" (2 Cor 1:6). Even more remarkable is
+that God allows some saint to fall into sin in order to teach us.
+Why did God allow some saints and holy men to sin gravely (as David
+did by adultery and murder) if not to teach us to be more careful
+and humble? It is so that one who thinks he is standing firm will
+take care not to fall, and so that one who has fallen will make the
+effort to rise. Thus, Ambrose said to the Emperor Theodosius: "The
+one you followed by sinning, try now to follow by
+repenting."<a href="#_ftn27" name="_ftnref27" id=
+"_ftnref27">[27]</a> And Gregory says that the disbelief of Thomas
+was of more benefit to our faith than the faith of the disciples
+who did believe.<a href="#_ftn28" name="_ftnref28" id=
+"_ftnref28">[28]</a></p>
+<p>2548 Thomas is told about our Lord's appearance. Because he had
+not been with the others, <b>the other disciples told him, We have
+seen the Lord.</b> This was by the divine plan, which is that what
+one receives from God should be shared with others: "As each has
+received a gift, employ it for one another" (1 Pet 4:10); "I have
+seen the Lord, and I have been saved" [Gen 32:30].</p>
 <p>2549 When Thomas said, <b>Unless I see the print of the
-nails.... </b>we see how stubborn he was in doubting. It would have been
-justifiable if he had not immediately believed, for we read, "One who trusts
-others too quickly is light&#8209;minded" (Sir 19:4). But to overdo one's
-search, especially about the secrets of God, shows a coarseness of mind: "As it
-is not good to eat much honey, so one who searches into the majesty [of God] is
-overwhelmed by its glory" [Prv 25:27]; "Seek not what is too difficult for you,
-nor investigate what is beyond your power. Reflect upon what has been assigned
-to you, for you do not need what is hidden" (Sir 3:22).
-
-<p>2550 Thomas was difficult to convince and unreasonable in
-his demands. He was difficult because he refused to believe without some
-sensible facts, not just from one sense but from two, sight<b> &#8209; unless I
-see in his hands the print of the nails </b>&#8209; and touch &#8209; <b>and
-place my hand in his side. </b>He was unreasonable because he insisted on
-seeing the wounds before believing, although he would be seeing something
-greater, that is, the entire person risen and restored. And although Thomas
-said these things because of his own doubts, this was arranged by God for our
-benefit and progress. It is certain that Christ, who arose as a complete
-person, could have healed the marks of his wounds; but he kept them for our
-benefit.
-<BR><BR><BR>
-<p align=center><B>LECTURE 6
-
-<BLOCKQUOTE><p>26 Eight days later, his disciples were again in the
-house, and Thomas was with them. The doors were shut, but Jesus came and stood
-among them, and said, "Peace be with you." 27 Then he said to Thomas, "Put your
-finger here, and see my hands; and put out your hand, and place it in my side;
-do not be faithless, but believing." 28 Thomas answered him, "My Lord and my
-God!" 29 Jesus said to him, "Have you believed because you have seen me?
-[Because you have seen me, Thomas, you have believed.] Blessed are those who
-have not seen and yet believe [have believed]." 30 Now Jesus did many other
-signs in the presence of the disciples, which are not written in this book; 31
-but these are written that you may believe that Jesus is the Christ, the Son of
-God, and that believing you may have life in his name.<a href="#_ftn29"
-name="_ftnref29">[29]</a></B></BLOCKQUOTE>
-
-<p>2551 Now the Evangelist presents our Lord's second
-appearance. It was to all the disciples, including Thomas. First, he mentions
-Christ appearing; secondly, we see that Thomas is now convinced; thirdly, the
-Evangelist comments on what he has included in his gospel (30). He does three
-things about the first: the time of Christ's appearance is mentioned; then to
-whom he appeared; and thirdly, the way he came (v 26).
-
-<p>2552 The time was <b>eight days later</b>,<b> </b>that is,
-from the day of our Lord's resurrection, on the evening of which he first
-appeared. One literal reason for mentioning the time was so that the Evangelist
-could show that although Christ had appeared frequently to the disciples, he
-did not remain with them continually, since he had not arisen to the same kind
-of life, just as we will not rise to the same kind of life: "All the days of my
-service I would wait, till my release should come" [Job 14:14]. A reason for
-the delay was so that Thomas, hearing about our Lord's first appearance from
-the disciples, would develop a stronger desire and become more disposed to
-believe. A mystical reason for our Lord's appearance after eight days is that
-this indicates how he will appear to us in glory [as immortal, etc.]: "When he
-appears we shall be like him, for we shall see him as he is" (1 Jn 3:2). He
-will appear to us in the eighth age, which is the age of those who have risen
-from the dead.
-
-<p>2553 The Evangelist shows to whom he appeared when he says, <b>his
-disciples were again in the house, and Thomas was with them. </b>We should note
-that Thomas was the only one who needed this appearance of Christ, but even so
-our Lord did not appear to him alone, but to the group. This shows that it is
-not very pleasing to God to exist in isolation, but it is to live in a unity of
-charity with others: "For where two or three are gathered in my name, there am
-I in the midst of them" (Mt 18:20). Those to whom Christ appears [in this life]
-are not all gathered into one group, and this present assembly of the disciples
-did not include every such one. But in the future all will be gathered
-together, and no one absent: "Wherever the body is, there the eagles will be
-gathered together" (Mt 24:28); "He will send out his angels with a loud trumpet
-call, and they will gather his elect from the four winds, from one end of
-heaven to the other" (Mt 24:31).
-
-<p>2554 He shows the way Christ appeared by saying, <b>The
-doors were shut, but Jesus came and stood among them, and said, Peace be with
-you. </b>This was explained before. The Evangelist notes three things here.
-First, how Christ came, <b>the doors were shut. </b>As Augustine says, this was
-done miraculously, by the same power which enabled him to walk on the water.<a
-href="#_ftn30" name="_ftnref30">[30]</a>
-Secondly, where he stood, <b>among them</b>,<b> </b>so he could be seen by all,
-as was fitting. Thirdly, we see what he said, <b>Peace be with you</b>,<b> </b>that
-is, the peace coming from reconciliation, reconciliation with God, which Jesus
-said had now been accomplished: "We were reconciled to God by the death of his
-Son" (Rom 5:10); "making peace by the blood of his cross" (Col 1:20). Jesus
-also announced to them the future peace of eternity and immortality, which he
-had promised them: "He makes peace in your borders" (Ps 147:14); and also the
-peace of charity and unity, which he commanded them to maintain: "Be at peace
-with one another" (Mk 9:49).
-
+nails....</b> we see how stubborn he was in doubting. It would have
+been justifiable if he had not immediately believed, for we read,
+"One who trusts others too quickly is light&#8209;minded" (Sir
+19:4). But to overdo one's search, especially about the secrets of
+God, shows a coarseness of mind: "As it is not good to eat much
+honey, so one who searches into the majesty [of God] is overwhelmed
+by its glory" [Prv 25:27]; "Seek not what is too difficult for you,
+nor investigate what is beyond your power. Reflect upon what has
+been assigned to you, for you do not need what is hidden" (Sir
+3:22).</p>
+<p>2550 Thomas was difficult to convince and unreasonable in his
+demands. He was difficult because he refused to believe without
+some sensible facts, not just from one sense but from two, sight
+<b>&#8209; unless I see in his hands the print of the nails</b>
+&#8209; and touch &#8209; <b>and place my hand in his side.</b> He
+was unreasonable because he insisted on seeing the wounds before
+believing, although he would be seeing something greater, that is,
+the entire person risen and restored. And although Thomas said
+these things because of his own doubts, this was arranged by God
+for our benefit and progress. It is certain that Christ, who arose
+as a complete person, could have healed the marks of his wounds;
+but he kept them for our benefit.<br />
+<br />
+<br /></p>
+<p align="center"><b>LECTURE 6</b></p>
+<blockquote>
+<p><b>26 Eight days later, his disciples were again in the house,
+and Thomas was with them. The doors were shut, but Jesus came and
+stood among them, and said, "Peace be with you." 27 Then he said to
+Thomas, "Put your finger here, and see my hands; and put out your
+hand, and place it in my side; do not be faithless, but believing."
+28 Thomas answered him, "My Lord and my God!" 29 Jesus said to him,
+"Have you believed because you have seen me? [Because you have seen
+me, Thomas, you have believed.] Blessed are those who have not seen
+and yet believe [have believed]." 30 Now Jesus did many other signs
+in the presence of the disciples, which are not written in this
+book; 31 but these are written that you may believe that Jesus is
+the Christ, the Son of God, and that believing you may have life in
+his name.<a href="#_ftn29" name="_ftnref29" id=
+"_ftnref29">[29]</a></b></p>
+</blockquote>
+<p>2551 Now the Evangelist presents our Lord's second appearance.
+It was to all the disciples, including Thomas. First, he mentions
+Christ appearing; secondly, we see that Thomas is now convinced;
+thirdly, the Evangelist comments on what he has included in his
+gospel (30). He does three things about the first: the time of
+Christ's appearance is mentioned; then to whom he appeared; and
+thirdly, the way he came (v 26).</p>
+<p>2552 The time was <b>eight days later</b>, that is, from the day
+of our Lord's resurrection, on the evening of which he first
+appeared. One literal reason for mentioning the time was so that
+the Evangelist could show that although Christ had appeared
+frequently to the disciples, he did not remain with them
+continually, since he had not arisen to the same kind of life, just
+as we will not rise to the same kind of life: "All the days of my
+service I would wait, till my release should come" [Job 14:14]. A
+reason for the delay was so that Thomas, hearing about our Lord's
+first appearance from the disciples, would develop a stronger
+desire and become more disposed to believe. A mystical reason for
+our Lord's appearance after eight days is that this indicates how
+he will appear to us in glory [as immortal, etc.]: "When he appears
+we shall be like him, for we shall see him as he is" (1 Jn 3:2). He
+will appear to us in the eighth age, which is the age of those who
+have risen from the dead.</p>
+<p>2553 The Evangelist shows to whom he appeared when he says,
+<b>his disciples were again in the house, and Thomas was with
+them.</b> We should note that Thomas was the only one who needed
+this appearance of Christ, but even so our Lord did not appear to
+him alone, but to the group. This shows that it is not very
+pleasing to God to exist in isolation, but it is to live in a unity
+of charity with others: "For where two or three are gathered in my
+name, there am I in the midst of them" (Mt 18:20). Those to whom
+Christ appears [in this life] are not all gathered into one group,
+and this present assembly of the disciples did not include every
+such one. But in the future all will be gathered together, and no
+one absent: "Wherever the body is, there the eagles will be
+gathered together" (Mt 24:28); "He will send out his angels with a
+loud trumpet call, and they will gather his elect from the four
+winds, from one end of heaven to the other" (Mt 24:31).</p>
+<p>2554 He shows the way Christ appeared by saying, <b>The doors
+were shut, but Jesus came and stood among them, and said, Peace be
+with you.</b> This was explained before. The Evangelist notes three
+things here. First, how Christ came, <b>the doors were shut.</b> As
+Augustine says, this was done miraculously, by the same power which
+enabled him to walk on the water.<a href="#_ftn30" name="_ftnref30"
+id="_ftnref30">[30]</a> Secondly, where he stood, <b>among
+them</b>, so he could be seen by all, as was fitting. Thirdly, we
+see what he said, <b>Peace be with you</b>, that is, the peace
+coming from reconciliation, reconciliation with God, which Jesus
+said had now been accomplished: "We were reconciled to God by the
+death of his Son" (Rom 5:10); "making peace by the blood of his
+cross" (Col 1:20). Jesus also announced to them the future peace of
+eternity and immortality, which he had promised them: "He makes
+peace in your borders" (Ps 147:14); and also the peace of charity
+and unity, which he commanded them to maintain: "Be at peace with
+one another" (Mk 9:49).</p>
 <p>2555 Now the Evangelist shows how the doubting disciple was
-rescued and persuaded. Here we see a second sign of God's pity, which is that
-he quickly comes to help his elect even though they fall. Indeed, the elect
-fall at times, just like the reprobate. But there is a difference: the
-reprobate are crushed, but the Lord quickly puts his hand under the elect so
-they can rise up: "When a just person falls he will not be crushed, for the
-Lord will put his hand under him" [Ps 37:27]; "When I thought, 'My foot slips,'
-your steadfast love, O Lord, held me up" (Ps 94:18). And so our Lord quickly
-puts his hand under the fallen Thomas so that when Thomas said, <b>Unless I see
-... I will not believe</b>,<b> </b>our Lord rescues him, saying, <b>Put your
-finger here</b>. Three things are mentioned here: first, our Lord shows his
-wounds; secondly, we see Thomas' profession; and thirdly, his slowness to
-believe is reproved.
-
+rescued and persuaded. Here we see a second sign of God's pity,
+which is that he quickly comes to help his elect even though they
+fall. Indeed, the elect fall at times, just like the reprobate. But
+there is a difference: the reprobate are crushed, but the Lord
+quickly puts his hand under the elect so they can rise up: "When a
+just person falls he will not be crushed, for the Lord will put his
+hand under him" [Ps 37:27]; "When I thought, 'My foot slips,' your
+steadfast love, O Lord, held me up" (Ps 94:18). And so our Lord
+quickly puts his hand under the fallen Thomas so that when Thomas
+said, <b>Unless I see ... I will not believe</b>, our Lord rescues
+him, saying, <b>Put your finger here</b>. Three things are
+mentioned here: first, our Lord shows his wounds; secondly, we see
+Thomas' profession; and thirdly, his slowness to believe is
+reproved.</p>
 <p>2556 Regarding the first, note that Thomas laid down his own
-conditions for believing, which were that he see and feel Christ's wounds, as
-was said. If these conditions were met, he promised to believe. So our Lord,
-helping him by the presence of his divinity, rescued him by meeting these
-conditions. First, we see the conditions being met; secondly Thomas is asked to
-keep his promise (v 27).
-
-<p>2557 One condition was that he feel the wounds, so Christ
-said, <b>Put your finger here. </b>A problem arises here because there can be
-no defects in a glorified body, and wounds are defects. How then can there be
-wounds in the body of Christ? Augustine answers this in this book, <i>On the
-Creed</i>, when he says: "Christ could have removed all traces of his wounds from
-his risen and glorified body, but he had reasons for retaining them. First, to
-show them to Thomas, who would not believe unless he touched and saw. Again, he
-will use them to rebuke unbelievers and sinners at the judgment. He will not
-say to them, as he did to Thomas, 'Because you have seen me, you have
-believed,' but rather, to convict them, 'Behold the man you have crucified, the
-wounds you have inflicted. Look at the side you have pierced. It was opened for
-your sake, and you refused to enter.'"<a href="#_ftn31" name="_ftnref31"
-title="">[31]</a>
-
-<p>2558 Another question on this point is whether or not the
-traces of the martyrs' wounds will remain on their bodies. Augustine, in his <i>The
-City of God </i>(22), answers this in a similar manner, saying they will
-remain, not as a disfigurement but like a great ornamental beauty. He says
-"These wounds in their body will not be a deformity, but a dignity. And
-although on their bodies, they will radiate not a bodily but a spiritual
-beauty. Of course, the martyrs who suffered amputation or decapitation will not
-appear in the resurrection without their hands and members &#8209; for they too
-have been told that not a hair of their head would perish. Indeed, even though
-their members were mutilated or cut off, they will be restored, yet the traces
-of their wounds will remain."<a href="#_ftn32" name="_ftnref32">[32]</a>
-
+conditions for believing, which were that he see and feel Christ's
+wounds, as was said. If these conditions were met, he promised to
+believe. So our Lord, helping him by the presence of his divinity,
+rescued him by meeting these conditions. First, we see the
+conditions being met; secondly Thomas is asked to keep his promise
+(v 27).</p>
+<p>2557 One condition was that he feel the wounds, so Christ said,
+<b>Put your finger here.</b> A problem arises here because there
+can be no defects in a glorified body, and wounds are defects. How
+then can there be wounds in the body of Christ? Augustine answers
+this in this book, <i>On the Creed</i>, when he says: "Christ could
+have removed all traces of his wounds from his risen and glorified
+body, but he had reasons for retaining them. First, to show them to
+Thomas, who would not believe unless he touched and saw. Again, he
+will use them to rebuke unbelievers and sinners at the judgment. He
+will not say to them, as he did to Thomas, 'Because you have seen
+me, you have believed,' but rather, to convict them, 'Behold the
+man you have crucified, the wounds you have inflicted. Look at the
+side you have pierced. It was opened for your sake, and you refused
+to enter.'"<a href="#_ftn31" name="_ftnref31" title="" id=
+"_ftnref31">[31]</a></p>
+<p>2558 Another question on this point is whether or not the traces
+of the martyrs' wounds will remain on their bodies. Augustine, in
+his <i>The City of God</i> (22), answers this in a similar manner,
+saying they will remain, not as a disfigurement but like a great
+ornamental beauty. He says "These wounds in their body will not be
+a deformity, but a dignity. And although on their bodies, they will
+radiate not a bodily but a spiritual beauty. Of course, the martyrs
+who suffered amputation or decapitation will not appear in the
+resurrection without their hands and members &#8209; for they too
+have been told that not a hair of their head would perish. Indeed,
+even though their members were mutilated or cut off, they will be
+restored, yet the traces of their wounds will remain."<a href=
+"#_ftn32" name="_ftnref32" id="_ftnref32">[32]</a></p>
 <p>2559 Gregory asks how the Lord could offer his body to be
-touched because it was incorruptible, for what is incorruptible cannot be
-touched.<a href="#_ftn33" name="_ftnref33">[33]</a>
-"Christ being raised from the dead will never die again" (Rom 6:9). The
-heretic, Eutyches, was influenced by this to say that the body of Christ and
-the bodies of all those who rise will not be touchable, but fine and spiritual,
-like the wind or a breath. But since this is contrary to what our Lord said -
-"Handle me, and see; for a spirit has not flesh and bones as you see that I
-have" (Lk 24:39) &#8209; our Lord showed that he was incorruptible and
-touchable to demonstrate that his body after his resurrection was of the same
-nature as before, and what had been corruptible had now put on incorruption (1
-Cor 15:53). It was the same in nature, but with a different glory: for what had
-been heavy and lowly arose in glory and subtlety, as the effect of spiritual
-power.
-
-<p>2560 Our Lord continued, saying, <b>see my hands</b>, which
-hung on the cross, <b>and put out your hand, and place it in my side</b>,<b> </b>which
-was pierced by the spear, and realize that I am the same person who had hung
-upon the cross. As for the mystical interpretation, a finger signifies
-knowledge, and a hand signifies our works. Thus when Thomas is told to put his
-finger and hand into the wounds of Christ, we are being told to use our
-knowledge and works for the service of Christ: "But far be it from me to glory
-except in the cross of our Lord Jesus Christ" (Gal 6:14).
-
-<p>2561 Our Lord holds Thomas to his promise saying, <b>do not
-be faithless, but believing</b>:<b> </b>"Be faithful unto death" (Rev 2:10).
-
-<p>2562 The Evangelist now mentions Thomas' profession. It
-seems that Thomas quickly became a good theologian by professing a true faith.
-He professed the humanity of Christ when he said, <b>My Lord</b>, for he had
-called Christ this before the passion: "You call me Teacher and Lord" (Jn
-13:13). And he professed the divinity of Christ when he said, <b>and my God</b>.
-Before this, the only one who had called Christ God was Peter: "You are the
-Christ, the Son of the living God" (Mt 16:16); "This is the true God and
-eternal life" (1 Jn 5:20).
-
-<p>2563 Our Lord reproaches Thomas for being slow to believe, <b>because
-you have seen me, Thomas, you have believed</b>;<b> </b>and then he praises the
-others for being quick to believe.
-
+touched because it was incorruptible, for what is incorruptible
+cannot be touched.<a href="#_ftn33" name="_ftnref33" id=
+"_ftnref33">[33]</a> "Christ being raised from the dead will never
+die again" (Rom 6:9). The heretic, Eutyches, was influenced by this
+to say that the body of Christ and the bodies of all those who rise
+will not be touchable, but fine and spiritual, like the wind or a
+breath. But since this is contrary to what our Lord said - "Handle
+me, and see; for a spirit has not flesh and bones as you see that I
+have" (Lk 24:39) &#8209; our Lord showed that he was incorruptible
+and touchable to demonstrate that his body after his resurrection
+was of the same nature as before, and what had been corruptible had
+now put on incorruption (1 Cor 15:53). It was the same in nature,
+but with a different glory: for what had been heavy and lowly arose
+in glory and subtlety, as the effect of spiritual power.</p>
+<p>2560 Our Lord continued, saying, <b>see my hands</b>, which hung
+on the cross, <b>and put out your hand, and place it in my
+side</b>, which was pierced by the spear, and realize that I am the
+same person who had hung upon the cross. As for the mystical
+interpretation, a finger signifies knowledge, and a hand signifies
+our works. Thus when Thomas is told to put his finger and hand into
+the wounds of Christ, we are being told to use our knowledge and
+works for the service of Christ: "But far be it from me to glory
+except in the cross of our Lord Jesus Christ" (Gal 6:14).</p>
+<p>2561 Our Lord holds Thomas to his promise saying, <b>do not be
+faithless, but believing</b>: "Be faithful unto death" (Rev
+2:10).</p>
+<p>2562 The Evangelist now mentions Thomas' profession. It seems
+that Thomas quickly became a good theologian by professing a true
+faith. He professed the humanity of Christ when he said, <b>My
+Lord</b>, for he had called Christ this before the passion: "You
+call me Teacher and Lord" (Jn 13:13). And he professed the divinity
+of Christ when he said, <b>and my God</b>. Before this, the only
+one who had called Christ God was Peter: "You are the Christ, the
+Son of the living God" (Mt 16:16); "This is the true God and
+eternal life" (1 Jn 5:20).</p>
+<p>2563 Our Lord reproaches Thomas for being slow to believe,
+<b>because you have seen me, Thomas, you have believed</b>; and
+then he praises the others for being quick to believe.</p>
 <p>2564 <b>Because you have seen me, Thomas, you have believed</b>.
-There is a problem here: for since faith is the substance of the things we hope
-for, the conviction about things that are not seen (Heb 11:1), why does our
-Lord say, <b>because you have seen me you have believed</b>? We should say in
-answer that Thomas saw one thing and believed another. He saw the man and the
-wounds, and from these he believed in the divinity of the one who had arisen.
-
+There is a problem here: for since faith is the substance of the
+things we hope for, the conviction about things that are not seen
+(Heb 11:1), why does our Lord say, <b>because you have seen me you
+have believed</b>? We should say in answer that Thomas saw one
+thing and believed another. He saw the man and the wounds, and from
+these he believed in the divinity of the one who had arisen.</p>
 <p>2565 There is a second question. Because Thomas said that he
-would not believe unless he saw and touched, and our Lord was willing for him
-to see and touch, it seems our Lord should have replied, "because you have seen
-and touched me you have believed." One can say, with Augustine, that we use the
-sense of sight for any of the senses.<a href="#_ftn34" name="_ftnref34">[34]</a>
-We say, "See how warm it is"; "See how it sounds"; "See how it tastes and
-smells." So our Lord said, <b>Put your finger here, and see</b>, not because
-the finger can see, but as meaning, "Touch and perceive." So Christ says here,<b>
-because you have seen me</b>, that is, because you have perceived through
-touch. Or, one could say that Thomas became flustered when he saw Christ's
-wounds and scars, and before he touched Christ with his finger he believed and
-said, <b>My Lord and my God. </b>For Gregory, Thomas did touch Christ, but did
-not profess his faith until he saw [the wounds].<a href="#_ftn35"
-name="_ftnref35">[35]</a>
-
-<p>2566 When Christ said, <b>Blessed are those who have not
-seen and yet have believed</b>,<b> </b>he was praising the readiness of others
-to believe; and this applies especially to us. He says, "have believed" rather
-than "shall believe" because of the certitude [of his knowledge].
-
-<p>Luke seems to say the contrary:
-"Blessed are the eyes which see what you see" (Lk 10:23). Thus, those who have
-seen are more blessed that those who have not seen. I answer that blessedness
-is of two kinds. One is the actual state of blessedness, which consists in
-God's reward, where the better one sees the happier, the more blessed, he is.
-In this respect, the eyes that see are blessed, because this is the reward of
-grace. The other blessedness is the hoped&#8209;for blessedness, which is based
-on one's merits. And in this case the more one can merit the more blessed he
-is. And, the one who believes and does not see, merits more than one who
-believes when he sees.
-
-<p>2567 Now the Evangelist gives his epilogue: first he
-mentions the incompleteness of his gospel; secondly, the benefits it will give
-(v 31). Its incompleteness is clear, for <b>Jesus did many other signs in the
-presence of the disciples</b>, "Lo, these are but the outskirts of his ways;
-and how small a whisper do we hear of him! But the thunder of his power who can
-understand?" (Job 26:14); "Many things greater than these lie hidden, for we
-have seen but few of his works" (Si 43:32). According to Chrysostom, John said
-this because he mentioned fewer miracles than the other evangelists and he did
-not want it to be thought that he was denying these other miracles, and so he
-especially added, <b>which are not written in this book.</b><a href="#_ftn36"
-name="_ftnref36">[36]</a><b>
-</b>Or, John could be referring to the passion and resurrection of Christ,
-meaning that after his resurrection Christ gave many indications of his
-resurrection "in the presence of the disciples" that were not shown to others:
-"God ... made him manifest; not to all the people but to us who were chosen by
-God as witnesses," (Acts 10:40).
-
-<p>2568 Now he mentions the benefits given by this gospel. It
-is useful for producing faith: <b>these are written that you may believe that
-Jesus is the Christ, the Son of God</b>. Indeed, all Scripture, both the Old
-and New Testaments, are for this purpose: "The beginning of the book writes
-about me" [Ps 40:7]; "Search the scriptures ... it is they that bear witness to
-me" (5:39). Another benefit of his gospel is that it also produces the fruit of
-life, <b>and that believing you may have life</b>: the life of righteousness,
-which is given by faith &#8209; "The righteous shall live by his faith" (Hab
-2:4) &#8209; and in the future, the life of vision, which is given by glory.
-This life is in his name, the name of Christ: "There is no other name under
-heaven given among men by which we must be saved" (Acts 4:12).
-
-</div>
-
-<div><br clear=all>
-
-<hr align=left size=1 width="33%">
-
-<div id=ftn1>
-
-<p><a href="#_ftnref1" name="_ftn1">[1]</a>
-St. Thomas refers to Jn 20:1 in the <i>Summa
-Theologiae</i>: III, q. 51, a. 4, ad 2; q. 53, a. 2, obj. 3; q. 83, a. 2, ad 4.
-
-</div>
-
-<div id=ftn2>
-
-<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>De consensus evangelistarum</i>, 3, ch. 24; PL 34; cf. <i>Catena Aurea</i>, 20:1-9.
-
+would not believe unless he saw and touched, and our Lord was
+willing for him to see and touch, it seems our Lord should have
+replied, "because you have seen and touched me you have believed."
+One can say, with Augustine, that we use the sense of sight for any
+of the senses.<a href="#_ftn34" name="_ftnref34" id=
+"_ftnref34">[34]</a> We say, "See how warm it is"; "See how it
+sounds"; "See how it tastes and smells." So our Lord said, <b>Put
+your finger here, and see</b>, not because the finger can see, but
+as meaning, "Touch and perceive." So Christ says here,<b>because
+you have seen me</b>, that is, because you have perceived through
+touch. Or, one could say that Thomas became flustered when he saw
+Christ's wounds and scars, and before he touched Christ with his
+finger he believed and said, <b>My Lord and my God.</b> For
+Gregory, Thomas did touch Christ, but did not profess his faith
+until he saw [the wounds].<a href="#_ftn35" name="_ftnref35" id=
+"_ftnref35">[35]</a></p>
+<p>2566 When Christ said, <b>Blessed are those who have not seen
+and yet have believed</b>, he was praising the readiness of others
+to believe; and this applies especially to us. He says, "have
+believed" rather than "shall believe" because of the certitude [of
+his knowledge].</p>
+<p>Luke seems to say the contrary: "Blessed are the eyes which see
+what you see" (Lk 10:23). Thus, those who have seen are more
+blessed that those who have not seen. I answer that blessedness is
+of two kinds. One is the actual state of blessedness, which
+consists in God's reward, where the better one sees the happier,
+the more blessed, he is. In this respect, the eyes that see are
+blessed, because this is the reward of grace. The other blessedness
+is the hoped&#8209;for blessedness, which is based on one's merits.
+And in this case the more one can merit the more blessed he is.
+And, the one who believes and does not see, merits more than one
+who believes when he sees.</p>
+<p>2567 Now the Evangelist gives his epilogue: first he mentions
+the incompleteness of his gospel; secondly, the benefits it will
+give (v 31). Its incompleteness is clear, for <b>Jesus did many
+other signs in the presence of the disciples</b>, "Lo, these are
+but the outskirts of his ways; and how small a whisper do we hear
+of him! But the thunder of his power who can understand?" (Job
+26:14); "Many things greater than these lie hidden, for we have
+seen but few of his works" (Si 43:32). According to Chrysostom,
+John said this because he mentioned fewer miracles than the other
+evangelists and he did not want it to be thought that he was
+denying these other miracles, and so he especially added, <b>which
+are not written in this book.</b><a href="#_ftn36" name="_ftnref36"
+id="_ftnref36">[36]</a>Or, John could be referring to the passion
+and resurrection of Christ, meaning that after his resurrection
+Christ gave many indications of his resurrection "in the presence
+of the disciples" that were not shown to others: "God ... made him
+manifest; not to all the people but to us who were chosen by God as
+witnesses," (Acts 10:40).</p>
+<p>2568 Now he mentions the benefits given by this gospel. It is
+useful for producing faith: <b>these are written that you may
+believe that Jesus is the Christ, the Son of God</b>. Indeed, all
+Scripture, both the Old and New Testaments, are for this purpose:
+"The beginning of the book writes about me" [Ps 40:7]; "Search the
+scriptures ... it is they that bear witness to me" (5:39). Another
+benefit of his gospel is that it also produces the fruit of life,
+<b>and that believing you may have life</b>: the life of
+righteousness, which is given by faith &#8209; "The righteous shall
+live by his faith" (Hab 2:4) &#8209; and in the future, the life of
+vision, which is given by glory. This life is in his name, the name
+of Christ: "There is no other name under heaven given among men by
+which we must be saved" (Acts 4:12).</p>
+<div><br clear="all" />
+<hr align="left" size="1" width="33%" />
+<div id="ftn1">
+<p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas
+refers to Jn 20:1 in the <i>Summa Theologiae</i>: III, q. 51, a. 4,
+ad 2; q. 53, a. 2, obj. 3; q. 83, a. 2, ad 4.</p>
 </div>
-
-<div id=ftn3>
-
-<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>In Ioannem hom</i>., 85, ch.
-5; PG 59, col 466; cf. <i>Catena Aurea</i>, 20:1-9.
-
+<div id="ftn2">
+<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>De
+consensus evangelistarum</i>, 3, ch. 24; PL 34; cf. <i>Catena
+Aurea</i>, 20:1-9.</p>
 </div>
-
-<div id=ftn4>
-
-<p><a href="#_ftnref4" name="_ftn4">[4]</a> <i>Tract.
-in Io</i>., 120, ch. 9, col. 1955; cf. <i>Catena
-Aurea</i>,<i> </i>20:1-9.
-
+<div id="ftn3">
+<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>In
+Ioannem hom</i>., 85, ch. 5; PG 59, col 466; cf. <i>Catena
+Aurea</i>, 20:1-9.</p>
 </div>
-
-<div id=ftn5>
-
-<p><a href="#_ftnref5" name="_ftn5">[5]</a>  <i>In Ioannem hom</i>., 85, ch. 5; PG 59, col 466.
-
+<div id="ftn4">
+<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> <i>Tract. in
+Io</i>., 120, ch. 9, col. 1955; cf. <i>Catena Aurea</i>,
+20:1-9.</p>
 </div>
-
-<div id=ftn6>
-
-<p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Tract.
-in Io</i>., 121, ch. 1, col. 1956; cf. <i>Catena
-Aurea</i>,<i> </i>20:10-18.
-
+<div id="ftn5">
+<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> <i>In
+Ioannem hom</i>., 85, ch. 5; PG 59, col 466.</p>
 </div>
-
-<div id=ftn7>
-
-<p><a href="#_ftnref7" name="_ftn7">[7]</a> <i>XL
-homiliae in Evangelista</i>, fin; PL 76; cf. <i>Catena
-Aurea,</i> 20:10-18. 
-
-</div>
-
-<div id=ftn8>
-
-<p><a href="#_ftnref8" name="_ftn8">[8]</a>
-Augustine, <i>Confessions</i>.
-
+<div id="ftn6">
+<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Tract. in
+Io</i>., 121, ch. 1, col. 1956; cf. <i>Catena Aurea</i>,
+20:10-18.</p>
 </div>
-
-<div id=ftn9>
-
-<p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>In Ioannem hom</i>., 86, ch. 1; PG 59, col. 467; cf. <i>Catena Aurea</i>,
-20:10-18.
-
+<div id="ftn7">
+<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> <i>XL
+homiliae in Evangelista</i>, fin; PL 76; cf. <i>Catena Aurea,</i>
+20:10-18.</p>
 </div>
-
-<div id=ftn10>
-
-<p><a href="#_ftnref10" name="_ftn10">[10]</a>
-St. Thomas refers to Jn 20:17 in the <i>Summa
-Theologiae</i>: III, q. 20, a. 2, s. c. 3; q. 23, a. 2, obj, 2; q. 23, a. 2, ad
-2; q. 55, a. 6, obj. 3; q. 57, a. 1, obj. 4, and s. c.; q. 80, a. 4, ad 1. 
-
+<div id="ftn8">
+<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> Augustine,
+<i>Confessions</i>.</p>
+</div>
+<div id="ftn9">
+<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>In
+Ioannem hom</i>., 86, ch. 1; PG 59, col. 467; cf. <i>Catena
+Aurea</i>, 20:10-18.</p>
 </div>
-
-<div id=ftn11>
-
-<p><a href="#_ftnref11" name="_ftn11">[11]</a>  <i>In Ioannem hom</i>., 86, ch. 1; PG 59, col. 468; cf. <i>Catena Aurea</i>, 20:10-18.
-
-</div>
-
-<div id=ftn12>
-
-<p><a href="#_ftnref12" name="_ftn12">[12]</a>
- <i>XL homiliae in Evangelista</i>, 25; PL 76; cf. <i>Catena Aurea,</i> 20:10-18. 
-
+<div id="ftn10">
+<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> St.
+Thomas refers to Jn 20:17 in the <i>Summa Theologiae</i>: III, q.
+20, a. 2, s. c. 3; q. 23, a. 2, obj, 2; q. 23, a. 2, ad 2; q. 55,
+a. 6, obj. 3; q. 57, a. 1, obj. 4, and s. c.; q. 80, a. 4, ad
+1.</p>
 </div>
-
-<div id=ftn13>
-
-<p><a href="#_ftnref13" name="_ftn13">[13]</a>
-<i>Tract. in Io</i>.,
-121, ch. 2, col. 1956-7; cf. <i>Catena Aurea</i>,<i>
-</i>20:10-18.
-
+<div id="ftn11">
+<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> <i>In
+Ioannem hom</i>., 86, ch. 1; PG 59, col. 468; cf. <i>Catena
+Aurea</i>, 20:10-18.</p>
 </div>
-
-<div id=ftn14>
-
-<p><a href="#_ftnref14" name="_ftn14">[14]</a>  <i>XL
-homiliae in Evangelista</i>, 25; PL 76; cf. <i>Catena
-Aurea,</i> 20:10-18. 
-
+<div id="ftn12">
+<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a> <i>XL
+homiliae in Evangelista</i>, 25; PL 76; cf. <i>Catena Aurea,</i>
+20:10-18.</p>
+</div>
+<div id="ftn13">
+<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a>
+<i>Tract. in Io</i>., 121, ch. 2, col. 1956-7; cf. <i>Catena
+Aurea</i>,20:10-18.</p>
 </div>
-
-<div id=ftn15>
-
-<p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>De Trin</i>., 1, 3; cf. <i>Catena Aurea</i>, 20:10-18.
-
+<div id="ftn14">
+<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> <i>XL
+homiliae in Evangelista</i>, 25; PL 76; cf. <i>Catena Aurea,</i>
+20:10-18.</p>
 </div>
-
-<div id=ftn16>
-
-<p><a href="#_ftnref16" name="_ftn16">[16]</a> <i>In Ioannem hom</i>., 186, ch. 2; PG 59; cf. <i>Catena
-Aurea</i>, 20:10-18.
-
+<div id="ftn15">
+<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a> <i>De
+Trin</i>., 1, 3; cf. <i>Catena Aurea</i>, 20:10-18.</p>
 </div>
-
-<div id=ftn17>
-
-<p><a href="#_ftnref17" name="_ftn17">[17]</a><i>Tract.
-in Io</i>., 121, ch. 3, col. 1957-8; cf. <i>Catena Aurea</i>,<i> </i>20:10-18.
-
+<div id="ftn16">
+<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> <i>In
+Ioannem hom</i>., 186, ch. 2; PG 59; cf. <i>Catena Aurea</i>,
+20:10-18.</p>
 </div>
-
-<div id=ftn18>
-
-<p><a href="#_ftnref18" name="_ftn18">[18]</a>
-St. Thomas refers to Jn 20:19 in the <i>Summa
-Theologiae</i>: III, q. 54, a. 1, obj. 1; q, 55, a. 3, s. c.; Jn 20:20: <i>ST </i>III,
-q. 55, a. 3, obj. 1; Jn 20:22: <i>ST</i> I, q. 91, a. 4, ad 3; III, q. 3, a. 8,
-obj. 3; Jn 20:23: <i>ST </i>III, q. 3, a. 8, obj. 3; q. 84, a. 3, ad 3. 
-
+<div id="ftn17">
+<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a><i>Tract.
+in Io</i>., 121, ch. 3, col. 1957-8; cf. <i>Catena Aurea</i>,
+20:10-18.</p>
 </div>
-
-<div id=ftn19>
-
-<p><a href="#_ftnref19" name="_ftn19">[19]</a>
-Aristotle.
-
+<div id="ftn18">
+<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> St.
+Thomas refers to Jn 20:19 in the <i>Summa Theologiae</i>: III, q.
+54, a. 1, obj. 1; q, 55, a. 3, s. c.; Jn 20:20: <i>ST</i> III, q.
+55, a. 3, obj. 1; Jn 20:22: <i>ST</i> I, q. 91, a. 4, ad 3; III, q.
+3, a. 8, obj. 3; Jn 20:23: <i>ST</i> III, q. 3, a. 8, obj. 3; q.
+84, a. 3, ad 3.</p>
 </div>
-
-<div id=ftn20>
-
-<p><a href="#_ftnref20" name="_ftn20">[20]</a>
-<i>Serm. Pasch.,</i>110;
-cf. <i>Catena Aurea</i>,<i> </i>20:19-25.
-
+<div id="ftn19">
+<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a>
+Aristotle.</p>
+</div>
+<div id="ftn20">
+<p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> <i>Serm.
+Pasch.,</i>110; cf. <i>Catena Aurea</i>, 20:19-25.</p>
 </div>
-
-<div id=ftn21>
-
-<p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>Tract.
-in Io</i>., 121, ch. 4, col. 1958; cf. <i>Catena
-Aurea</i>,<i> </i>20:19-25.
-
+<div id="ftn21">
+<p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a>
+<i>Tract. in Io</i>., 121, ch. 4, col. 1958; cf. <i>Catena
+Aurea</i>, 20:19-25.</p>
 </div>
-
-<div id=ftn22>
-
-<p><a href="#_ftnref22" name="_ftn22">[22]</a> <i>De Trin</i>., 4, ch. 20; cf. <i>Catena
-Aurea</i>,<i> </i>20:19-25.
-
+<div id="ftn22">
+<p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a> <i>De
+Trin</i>., 4, ch. 20; cf. <i>Catena Aurea</i>, 20:19-25.</p>
 </div>
-
-<div id=ftn23>
-
-<p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>In Ioannem hom</i>., 86; PG 59;
-cf. <i>Catena Aurea</i>, 20:19-25.
-
+<div id="ftn23">
+<p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> <i>In
+Ioannem hom</i>., 86; PG 59; cf. <i>Catena Aurea</i>, 20:19-25.</p>
 </div>
-
-<div id=ftn24>
-
-<p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>XL
-homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
-Aurea,</i> 20:19-25. 
-
+<div id="ftn24">
+<p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a> <i>XL
+homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena Aurea,</i>
+20:19-25.</p>
+</div>
+<div id="ftn25">
+<p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a> St.
+Thomas refers to Jn 20:25-28 in the <i>Summa Theologiae</i>: III,
+q. 14, a. 4, s. c.</p>
 </div>
-
-<div id=ftn25>
-
-<p><a href="#_ftnref25" name="_ftn25">[25]</a>
-St. Thomas refers to Jn 20:25-28 in the <i>Summa
-Theologiae</i>: III, q. 14, a. 4, s. c.
-
+<div id="ftn26">
+<p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a> <i>XL
+homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena Aurea,</i>
+20:26-31.</p>
 </div>
-
-<div id=ftn26>
-
-<p><a href="#_ftnref26" name="_ftn26">[26]</a>
-<i>XL homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
-Aurea,</i> 20:26-31. 
-
+<div id="ftn27">
+<p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a>
+Ambrose.</p>
 </div>
-
-<div id=ftn27>
-
-<p><a href="#_ftnref27" name="_ftn27">[27]</a>
-Ambrose.
-
+<div id="ftn28">
+<p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> <i>XL
+homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena Aurea,</i>
+20:26-31.</p>
 </div>
-
-<div id=ftn28>
-
-<p><a href="#_ftnref28" name="_ftn28">[28]</a>
-<i>XL homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
-Aurea,</i> 20:26-31. 
-
+<div id="ftn29">
+<p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> St.
+Thomas refers to Jn 20:26 in the <i>Summa Theologiae:</i> III, q.
+55, a. 3, s. c.; Jn 20:27: <i>ST</i> III, q. 54, a. 4, s. c.; Jn
+20:26: <i>ST</i> III, q. 55, a. 3, obj. 4 and s. c.; Jn 20:29:
+<i>ST</i> II-II, q. 1, a. 4, obj. 1; III, q. 41, a. 2, ad 1; q. 55,
+a. 5, obj. 3; Jn 20: 31: <i>ST</i> I, q. 1. a. 8, obj. 1; I-II, q.
+106, a. 1, obj. 1.</p>
 </div>
-
-<div id=ftn29>
-
-<p><a href="#_ftnref29" name="_ftn29">[29]</a>
-St. Thomas refers to Jn 20:26 in the <i>Summa
-Theologiae: </i> III, q. 55, a. 3, s. c.; Jn 20:27: <i>ST</i> III, q. 54, a. 4,
-s. c.; Jn 20:26: <i>ST</i> III, q. 55, a. 3, obj. 4 and s. c.;  Jn 20:29: <i>ST</i>
-II-II, q. 1, a. 4, obj. 1; III, q. 41, a. 2, ad 1; q. 55, a. 5, obj. 3; Jn 20:
-31: <i>ST</i> I, q. 1. a. 8, obj. 1; I-II, q. 106, a. 1, obj. 1.
-
+<div id="ftn30">
+<p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a> <i>Serm.
+Tap. ad Cat</i>., 2, 8; cf. <i>Catena Aurea,</i> 20:26-31.</p>
 </div>
-
-<div id=ftn30>
-
-<p><a href="#_ftnref30" name="_ftn30">[30]</a> <i>Serm.
-Tap. ad Cat</i>., 2, 8;  cf. <i>Catena Aurea,</i>
-20:26-31. 
-
+<div id="ftn31">
+<p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a> <i>De
+Symbolo</i>, 2, 8; cf. <i>Catena Aurea,</i> 20:26-31.</p>
 </div>
-
-<div id=ftn31>
-
-<p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>De
-Symbolo</i>, 2, 8;  cf. <i>Catena Aurea,</i>
-20:26-31. 
-
+<div id="ftn32">
+<p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> <i>De
+Civitate Dei</i>, 22, 19; cf. <i>Catena Aurea,</i> 20:26-31.</p>
 </div>
-
-<div id=ftn32>
-
-<p><a href="#_ftnref32" name="_ftn32">[32]</a> <i>De
-Civitate Dei</i>, 22, 19; cf. <i>Catena Aurea,</i>
-20:26-31. 
-
+<div id="ftn33">
+<p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a> <i>XL
+homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena Aurea,</i>
+20:26-31.</p>
 </div>
-
-<div id=ftn33>
-
-<p><a href="#_ftnref33" name="_ftn33">[33]</a> <i>XL
-homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
-Aurea,</i> 20:26-31. 
-
+<div id="ftn34">
+<p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a>
+<i>Tract. in Io</i>., 121, ch. 5, col. 1958; cf. <i>Catena
+Aurea</i>, 20:26-31.</p>
 </div>
-
-<div id=ftn34>
-
-<p><a href="#_ftnref34" name="_ftn34">[34]</a> <i>Tract.
-in Io</i>., 121, ch. 5, col. 1958; cf. <i>Catena
-Aurea</i>,<i> </i>20:26-31.
-
+<div id="ftn35">
+<p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a> <i>XL
+homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena Aurea,</i>
+20:26-31.</p>
 </div>
-
-<div id=ftn35>
-
-<p><a href="#_ftnref35" name="_ftn35">[35]</a> <i>XL
-homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
-Aurea,</i> 20:26-31. 
-
+<div id="ftn36">
+<p><a href="#_ftnref36" name="_ftn36" id="_ftn36">[36]</a> <i>In
+Ioannem hom</i>., 87; PG 59; cf. <i>Catena Aurea</i>, 20:26-31.</p>
 </div>
-
-<div id=ftn36>
-
-<p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>In Ioannem hom</i>., 87; PG 59; cf. <i>Catena Aurea</i>, 20:26-31.
-</body></html>
+</div>
+</blockquote>
+</body>
+</html>