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<p align=center><B>LECTURE I</B>
<BLOCKQUOTE><p><b>1 Now on the first day of the week [one day of the
Sabbath] Mary Magdalene came to the tomb early, while it was still dark, and
saw that the stone had been taken away from the tomb. 2 So she ran, and went to
Simon Peter and the other disciple, the one whom Jesus loved, and said to them,
"They have taken the Lord out of the tomb, and we do not know where they have
laid him." 3 Peter then came out with the other disciple, and they went toward
the tomb. 4 They both ran, but the other disciple outran Peter and reached the
tomb first; 5 and stooping to look in, he saw the linen cloths lying there, but
he did not go in. 6 Then Simon Peter came, following him, and went into the
tomb; he saw the linen cloths lying, and the napkin, which had been on his
head, not lying with the linen cloths but rolled up in a place by itself. 8
Then the other disciple, who reached the tomb first, also went in, and he saw
and believed; 9 for as yet they did not know the scripture, that he must rise
from the dead.<a href="#_ftn1" name="_ftnref1"><b>[1]</b></a></b></BLOCKQUOTE>

<p>2470 Having related the mysteries of the passion of Christ,
the Evangelist now speaks of the resurrection. First, he says the resurrection
was made known to certain women; secondly, to the disciples (v 19). The
revelation of Christ's resurrection to the women went in stages: first, there
is the open tomb; secondly, the appearance of the angel (v 11); thirdly, the
sight of Christ (v 14). In regard to the first, he first mentions the sight of
the open tomb; secondly, this news is reported to the disciples (v 2); and
thirdly, they see for themselves (v 3).

<p>2471 Four things can be noted about the first. First, the
time: it was <b>one day of the sabbath, </b>that is, the first day of the week.
The Jews considered the sabbath as a very sacred day, and all the other days
were described in reference to the sabbath. Thus they spoke of the first day of
the sabbath, the second day of the sabbath, and so on. Matthew [28:1] speaks of
the "first day of the sabbath". But John speaks of "one day of the sabbath"
because he is referring to a mystery, for this day of the resurrection was the
beginning of a new creation: "When you send forth your Spirit, they are
created; and you renew the face of the ground" (Ps 104:30); "For neither
circumcision counts for anything, nor uncircumcision, but a new creation" (Gal
6:15). In Genesis (1:5), when Moses is speaking of the first day of creation he
says "one day." "God called the light Day, and the darkness he called Night.
And there was evening and there was morning, one day." And so the Evangelist
uses these words of Moses because he wants to express a newness. And also
because this day begins the day of eternity, which is one day, no night
interrupting it, because the sun which makes this day will never set. "And the
city has no need of sun or moon to shine upon it, for the glory of God is its
light, and its lamp is the Lamb" (Rev 21:23); "There will be one day, which is
known to the Lord, not day and night, for at evening time there will be light"
[Zech 14:7].

<p>2472 Secondly, the person who saw the tomb is given, <b>Mary
Magdalene came to the tomb early, while it was still dark. </b>A question
arises here because Mark (16:1) makes mention of Mary Magdalene, Mary the
mother of James, and Salome; and Matthew (28:1) also mentions "the other Mary."
According to Augustine the resolution is that Mary Magdalene was more ardent
and more devoted to Christ than the other women.<a href="#_ftn2" name="_ftnref2"
title="">[2]</a>
Thus we read that "Her sins, which are many, are forgiven, for she loved much"
(Lk 7:47). And for this reason the Evangelist mentions her by name. This is
also the reason why the Lord appeared to her first, "He appeared first to Mary
Magdalene" (Mk 16:9); "She [Wisdom] hastens to make herself known to those who
desire her" (Wis 6:14).

<p>2473 Thirdly, the time is given, <b>early, while it was
still dark. </b>Luke (23:55) tells us that the women who had come with Christ
from Galilee saw his tomb and how his body was laid, and they prepared spices
and ointments for it. They rested on the sabbath according to the commandment.
As soon as the sabbath was over, on the first day of the week, before daylight,
she [Mary Magdalene] came to the tomb, incited by her exceedingly great love:
"Its flashes," the flashes of love, "are flashes of fire" (Song 8:6).

<p>2474 The question arises why Mark says "very early, after
the sun had risen" [Mk 16:2], while the Evangelist says, <b>while it was still
dark. </b>The answer is that what Mark says should be understood as referring
to the breaking of the day, so that the sun had risen, but had not yet appeared
in the sky.

<p>2475 Fourthly, we are told what Mary saw, she <b>saw that
the stone had been taken away from the tomb. </b>This was a sign that either
someone had taken Christ away, or that he had arisen. When Matthew (28:2) says
that "an angel of the Lord descended from heaven and came and rolled back the
stone," we should not think the stone was rolled away before Christ arose, but
only after. For since Christ came forth from the closed womb of the Virgin even
though his body was not glorified, it is not surprising if he passed through
the tomb with his glorified body. The stone was taken away so that people could
see that Christ was not there, and more easily believe in his resurrection.

<p>2476 Next the Evangelist mentions that this was reported.
Because of Mary's exceeding love she could not delay telling what she had seen
to the disciples, <b>so she ran, and went to Simon Peter and the other
disciple, the one whom Jesus loved</b>:<b> </b>"This day is a day of good news;
if we are silent and wait until the morning light, punishment will overtake us"
(2 Kgs 7:9). And so one who hears the words of God should tell it to others
without delay: "Let him who hears say, 'Come'" (Rev 22:17). Mary came to those
who were the more important, and who loved Christ more ardently, so that they
might either look for Jesus with her or share her sorrow.

<p>She said to them, <b>They have
taken the Lord out of the tomb, and we do not know where they have laid him. </b>Mary
saw the empty tomb, and not yet having it in her heart that Christ had risen,
she said, <b>and we do not know where they have laid him. </b>We can see from
this that Mary had not been alone at the tomb, and that she still had doubts
about the resurrection. So it was not without reason that the Evangelist wrote
that <b>it was still dark</b>,<b> </b>for this indicated the condition of their
minds, in which there was the darkness of doubt: "They have neither knowledge
nor understanding, they walk about in darkness" (Ps 82:5). Note that in the
Greek manuscripts it reads, <b>my Lord</b>, which shows the impetus of her love
and her affectionate devotion: "Whom have I in heaven but you? And there is
nothing upon earth that I desire besides you.... God is the strength of my
heart and my portion for ever" (Ps 73:25).

<p>2477 The Evangelist next shows how this was investigated.
First, he indicates the eagerness with which Peter and John acted, for they
left the place where they were, <b>Peter then came out with the other disciple.
</b>Those who want to look into the mysteries of Christ have in a sense to come
out from themselves and from their carnal way of living: "Come out, O daughters
of Zion, and behold King Solomon" [Song 3:11].

<p>2478 Secondly, we see the details of their search. First, it
is said that they ran, <b>they both ran</b>,<b> </b>they who loved Christ more
than the others: "I will run in the way of your commandments" (Ps 119:32); "So
run that you may obtain it," the prize (1 Cor 9:25).

<p>2479 Secondly, we see how the disciples arrived, <b>the
other disciple outran Peter. </b>John arrived first, and Peter followed.

<p>2480 It is not without reason that the Evangelist is careful
to tell us the smallest details. For these two disciples signify two peoples,
the Jews [by John] and the Gentiles [by Peter]. Although the Jews were the
first to have knowledge of the one true God, the Gentiles were an older people,
because even the Jews originated from the Gentiles: "Go from your country and
your kindred" (Gen 12:1). These two people were both running over the course of
this world: the Jews using the written law, the Gentiles using the law of
nature. Or, they were both running by their natural desire for happiness and
for a knowledge of the truth, which all men desire to know by their very
nature. <b>But the other disciple</b>,<b> </b>that is, the younger one, <b>outran
Peter</b>,<b> </b>because the Gentiles came to a knowledge of the truth more
slowly than the Jews, since formerly God was known only in Judea. So the Psalm
says, "He has not dealt thus with any other nation" (Ps 147:20).

<p>The other disciple <b>reached the
tomb first</b>,<b> </b>because he [John, the younger, representing the Jews]
was the first to look upon the mysteries of Christ, and the promise was first
made to the Jews: "They are the Israelites, and to them belong the ...
promises; to them belong the patriarchs, and of their race, according to the
flesh, is the Christ" (Rom 9:4).

<p><b>And stooping to look in, he saw
the linen cloths lying there, but he did not go in. And stooping</b>,<b> </b>under
the yoke of the law, "All that the Lord has spoken we will do" (Ex 24:7), <b>he
saw the linen cloths lying there</b>,<b> </b>that is, the figures or
foreshadowings of all the mysteries, "But their minds were hardened; for to
this day, when they read the old covenant, that same veil remains uplifted" (2
Cor 3:14). <b>But he did not go in</b>,<b> </b>for as long as he was unwilling
to believe in the one who was dead he had not yet come to the knowledge of the
truth. Another who did not go in was the brother of the prodigal son, for when
he heard the celebrations, the music and the dancing, he "refused to go in" (Lk
15:28). Nevertheless, David promised that they would enter: "I will go to the
altar of God" (Ps 43:4).

<p>2481 Now the Evangelist recounts the arrival of Peter. As
for the literal meaning, the fact that they ran together was a sign of their
passionate devotion. John arrived first because he was a younger man than
Peter. But considering the mystical sense, Peter follows John because the
Gentiles who were converted to Christ were not joined to another church
different from the church of the Jews, but were grafted on to the already
existing olive tree and church. The Apostle praises them saying, "For you brethren,
became imitators of the churches of God in Christ Jesus which are in Judea" (1 Thess 2:14).

<p>2482 Thirdly, we see the order in which they entered, Peter
first, and then John.

<p>2483 The Evangelist says that Peter entered the tomb.
According to the literal meaning, although John arrived first, he did not enter
because of his respect for Peter. But considering the mystical interpretation,
this signifies that the Jewish people, who were the first to hear of the
mysteries of the incarnation, would be converted to the faith after the
Gentiles: "That Gentiles, who did not pursue righteousness have attained it ...
but that Israel who pursued the righteousness which is based in law did not
succeed in fulfilling that law" (Rom 9:30). John saw only the linen cloths. He,
Peter, also <b>saw the linen cloths </b>because we [Gentiles] do not reject the
Old Testament, for as Luke says, "Then he opened their minds to understand the
scriptures" (Lk 24:45). But in addition Peter saw <b>the napkin which had been
on his head</b>:<b> </b>"The head of Christ is God" (1 Cor 11:3). Thus to see
the napkin which had been on the head of Jesus is to have faith in the divinity
of Christ, which the Jews refused to accept. This napkin is described as <b>not
lying with the linen cloths, and rolled up, having a place by itself</b>,<b> </b>because
the divinity of Christ is covered over, and it is apart from every creature
because of its excellence: "God who is over all be blessed for ever" (Rom 9:5);
"Truly, you art a God who hides yourself" (Is 45:15). He saw the napkin <b>rolled
up</b>,<b> </b>to form a circle. And when linen is rolled this way one can not
see its beginning or end, for the eminence of the divinity neither begins nor
ends: "Jesus Christ is the same yesterday and today and forever" (Heb 13:8);
"You are the same, and your years have no end" (Ps 102:27). The napkin was in
one place, <b>a place by itself</b>, because God does not dwell where minds are
divided; those who merit his grace are those who are one in charity: "His place
is in peace" [Ps 76:2]; "For God is not a God of confusion but of peace" (1 Cor
14:33).

<p>2484 Or, in another interpretation, the napkin, which
workers use to wipe the sweat off their faces can be understood to indicate the
labor of God. For while God always remains tranquil, he presents himself as
laboring and burdened when he endures the stubborn depravity of mankind: "They
have become a burden to me, I am weary of bearing them" (Is 1:14). Christ took
on this burden in a special way when he took on a human nature: "Let him give
his cheek to the smiter, and be filled with insults" (Lam 3:30). This napkin is
found separate and apart from the other cloths because the sufferings of our
Redeemer are far apart and separate from our sufferings. The other linen
cloths, which are related to the members of the body as the napkin is to the
head, indicate the sufferings of the saints, which are separate from the
napkin, that is, the sufferings of Christ, for Christ suffered without fault
what we suffer because of our faults: "For Christ also died ... the righteous for
the unrighteous" (1 Pet 3:18). He went to his death willingly &#8209;"No one
takes it [my life] from me, but I lay it down of my own accord" (10:18);
"Christ loved us and gave himself up for us" (Eph 5:2) &#8209; while the saints
go to their death reluctantly, "Another will gird you and carry you where you
do not wish to go" (21:18).

<p>2485 Why was the Evangelist so careful to mention all these
details? Chrysostom says this was done to counter the false rumor spread by the
Jews that the body of Christ had been secretly taken away, as we see from
Matthew (28:13).<a href="#_ftn3" name="_ftnref3">[3]</a>
For if Christ's body had been stolen away as they said, the disciples would
surely not have removed the wrappings, especially since they had to work fast
because the guards were near. Nor would they be so careful to lift off the
napkin and roll it up and place it in a separate place. They would simply have
taken the body as they found it. This was why he allowed himself to be buried
with myrrh and aloes: they glue the cloths to the body so that they cannot be quickly
removed.

<p>2486 When the Evangelist says, <b>Then the other disciple,
who reached the tomb first, also went in</b>,<b> </b>he tells of John's
entrance. John did not remain outside but entered after Peter, because when the
world is ending, the Jews will also be gathered into the faith: "A hardening
has come upon part of Israel, until the full number of the Gentiles come in,
and so all Israel will be saved" (Rom 11:25); "A remnant will be saved" [Is
10:21].

<p>2487 Or, another interpretation, in the mystical sense. These
two disciples stand for two kinds of people: John represents those who are
devoted to the contemplation of truth, and Peter stands for those whose main
interest is to carry out the commandments. In fact, "Simon" means "obedient."
Now it very often happens that contemplatives, because they are docile, are the
first to become acquainted with a knowledge of the mysteries of Christ &#8209;
but they do not enter, for sometimes there is knowledge, but little or no love
follows. While those in the active life, because of their continuing fervor and
earnestness, even though they are slower to understand, enter into them more
quickly, so that those who are later to arrive, are the first to penetrate the
divine mysteries: "So the last will be first, and the first last" (Mt 20:16).

<p>2488 Next when he says, <b>he saw and believed</b>,<b> </b>we
see the effect of the investigation. At first glance it seems to mean that he
saw the situation and believed that Christ had arisen. But according to
Augustine this is not correct, because the next thing the Evangelist says is, <b>for
as yet they did not know the scripture, that he must rise from the dead.</b><a
href="#_ftn4" name="_ftnref4">[4]</a><b>
</b>Therefore, one must say that he saw the empty tomb <b>and believed </b>what
the woman had said, which is that someone had taken the Lord. Then we read, <b>for
as yet they did not know the scripture</b>,<b> </b>because the meaning of the
Scripture was not yet opened to them so they could understand it (Lk 24:45).

<p>But certainly Christ had foretold
his passion and resurrection? "I will rise on the third day" [Mt 20:19]. I answer
that we should say that in keeping with the way they heard his parables, they
failed here also to understand many things which he had said plainly, thinking
that he meant something else.

<p>2489 Or, according to Chrysostom's understanding, <b>he saw</b>
the linen cloths so folded and arranged which would not have been the case if
the body had been furtively snatched away; <b>and believed</b>, with a true
faith, that Christ had risen from the dead.<a href="#_ftn5" name="_ftnref5"
title="">[5]</a>
What follows, <b>for as yet they did not know the scripture</b>,<b> </b>refers
to the statement, <b>he saw and believed</b>. It was like saying: before he saw
these things he did not understand the scripture <b>that he must rise from the
dead</b>;<b> </b>but when he saw he believed that he had risen from the dead.
<BR><BR><BR>
<p align=center><B>LECTURE 2

<BLOCKQUOTE><p>10 Then the disciples went back to their homes. 11 But
Mary stood weeping outside the tomb, and as she wept she stooped to look into
the tomb; 12 and she saw two angels in white, sitting where the body of Jesus
had lain, one at the head and one at the feet. 13 They said to her, "'Woman,
why are you weeping?" She said to them, "Because they have taken away my Lord,
and I do not know where they have laid him."</B></BLOCKQUOTE>

<p>2490 Having told how Mary Magdalene came to the opened tomb,
the Evangelist now tells how she came to see the angels: first, we see her
devotion; secondly, she sees the angels (v 12); thirdly, we have her
conversation with them (v 13). Her devotion, which made her fit to see the
angels, is praised for three things.

<p>2491 First, it was constant, and it deserves praise,
especially considering that the disciples left, <b>the disciples went back</b>,<b>
</b>not yet understanding the scripture "that he must rise from the dead," <b>back
to their homes</b>,<b> </b>where they were staying and from where they had run
to the tomb. Their fear was so great that they did not stay together: I will
strike the shepherd and the sheep will scatter" [Zech 13:7]; "The holy stones
lie scattered at the head of every street" (Lam 4:1). Further, she stood there,
lingering near the tomb, <b>Mary stood weeping outside the tomb. </b>The
disciples had left, but a stronger and more burning affection fixed the weaker
sex to the spot.

<p>2492 A question arises here, because Mark (16:5&#8209;8)
says that the women "went out and fled from the tomb." Therefore, they must
have been within it. Why then does John say that <b>Mary stood outside</b>?<b> </b>We
should say to answer this that the tomb of Christ was hewn out of rock and
surrounded by a garden, as was stated before. Sometimes, therefore, the
Evangelists calls only the place where the body of Christ had been laid the tomb,
and at other times the entire enclosure is called the tomb. Thus when the women
are said to enter into the tomb [as in Mark 16:5], this should be understood to
mean the entire enclosure. But when it says here that <b>Mary stood outside</b>,<b>
</b>the Evangelist is referring to the tomb hewn out of rock. But this rock&#8209;hewn
tomb was within the enclosure they had already entered. Mary was standing here
because of the unwavering love which had inflamed her heart "Be steadfast,
immovable, always abounding in the work of the Lord" (1 Cor 15:58); "Our feet
have been standing within your gates" (Ps 122:2).

<p>2493 Secondly, Mary's devotion is admired because it issued
in tears, for she stood there <b>weeping</b>: "She weeps bitterly in the night"
(Lam 1:2). There are two kinds of tears: tears of compunction, to wash away
sins &#8209; "Every night I flood my bed with tears" (Ps 6:7) &#8209; and tears
of devotion, from a desire for heavenly things &#8209; "He goes forth,"
hastening towards heavenly things, "weeping, bearing the seed for sowing" (Ps
126:6). Mary Magdalene had copious tears of compunction at the time of her
conversion, when she had been the village sinner. Then, in her love for the
truth, she washed the stains of her sins with her tears: "Her sins, which are
many, are forgiven, for she loved much" (Lk 7:47). She also shed abundant tears
of devotion over the passion and resurrection of Christ, as we see here.

<p>2494 Thirdly, her devotion is admired because of her earnest
search for Christ, <b>and as she wept she stooped to look into the tomb. </b>This
weeping of Mary came from the desire of love. For it is the nature of love to
want its beloved present; and if the beloved cannot be really present, it at
least wants to think of the beloved: "Where your treasure is, there will your
heart be also" (Mt 6:21). Mary shed these bitter tears because the eyes which
had sought her Lord and did not find him were now freed for tears, and she
grieved the more because he had been taken from the tomb. The life of such a
Teacher had been destroyed, but his memory remained. Since Mary could not have
him present, she wanted at least to look at the place where he had been buried,
so <b>she stooped </b>to look into the tomb. We learn from this that we should
look at the death of Christ with a humble heart: "You have hidden these things
from the wise and understanding and revealed them to babes" (Mt 11:25). She
stooped <b>to look, </b>giving us the example to look continually on the death
of Christ with the eyes of our mind, for one look is not enough for one who
loves, for the force of love increases the desire to explore: "Looking to Jesus
the pioneer and perfecter of our faith, who for the joy that was set before him
endured the cross, despising the shame" (Heb 12:2). <b>She stooped to look, </b>pressed
down by the love of Christ: "The love of Christ presses us" [2 Cor 5:14]. Or
again, according to Augustine, by a divine impulse in her soul she was made to
look about, and saw something greater, the angels: "For all who are led by the
Spirit of God are sons of God" (Rom 8:14).<a href="#_ftn6" name="_ftnref6"
title="">[6]</a>

<p>2495 Next the Evangelist describes the sight of the angels
(v 12). He mentions four things.

<p>2496 First, what Mary saw, which was that <b>she saw two
angels</b>,<b> </b>which goes to show that all orders of angels, both those
"assisting" and those "ministering," were in service to Christ: "Let all God's
angels worship him" (Heb 6:1).

<p>A question arises here because
Matthew (28:2) and Mark (16:5) say that Mary and the other women saw one angel
on the right side of the tomb, while here we have two angels and they are
inside. Each one is correct, for Matthew and Mark tell what occurred first,
when the women first came, and believing that Christ was taken, returned to the
disciples. But John recounts what happened after Mary returned with the
disciples and remained after they had left.

<p>2497 Secondly, he mentions their raiment, <b>in white</b>.
This shows the splendor of the resurrection and the glory of the risen Christ:
"They shall walk with me in white" (Rev 3:4). Indeed, we read that the armies
of heaven followed him and were clothed in white, that is, raised to heavenly
glory (Rev 19:14).

<p>2498 Thirdly, we see that they were <b>sitting</b>.<b> </b>This
indicates the calmness and power of Christ, who being now at rest from all
afflictions, reigns in immortal flesh and sitting at the right hand of the
Father: "Sit at my right hand" (Ps 110:1); he will sit "upon the throne of
David, and over his kingdom" (Is 9:7).

<p>2499 Fourthly, we see how they were positioned, <b>one at
the head and one at the feet</b>.<b> </b>We can refer this to three things.
First, to the two Testaments. The word "angel" in Greek means "messenger," and
both Testaments brought messages about Christ: "And the crowds that went before
him and that followed him shouted, 'Hosanna to the Son of David!'" (Mt 21:9).
So the angel sitting at the head signifies the Old Testament, and the angel at
the feet the New Testament.

<p>Secondly, we can relate this to
those who preach Christ. There are two natures in Christ, the divine and the
human: the head of Christ is God (1 Cor 11:3), and the feet of Christ are his
human nature: "We will adore in the place where his feet stood" [Ps 132:7]. So,
those who preach the divinity of Christ &#8209; as in "In the beginning was the
Word" (1:1) &#8209; are sitting at the head; those who preach his humanity &#8209;
as in "And the Word became flesh" (1:14) &#8209; are sitting at the feet.

<p>Thirdly, we can refer this to the
time when the mysteries of Christ are announced. Then one angel sits at the
head and the other at the feet because they signified that the mysteries of
Christ would be announced from the head or beginning of the world to its end:
"You proclaim the Lord's death until he comes" (1 Cor 11:26).

<p>2500 Next, the Evangelist gives the greeting of the angels
(20:13): first their question; and then Mary's answer.

<p>2501 Concerning the first, the angels knew that Mary was
uncertain about the resurrection and so as if beginning anew they asked her the
reason for her tears: they, the angels, said to her, <b>Woman, why are you
weeping? </b>This was like saying: Do not cry for there is no need for it,
because "Weeping may tarry for the night," of the passion, "but joy comes with
the morning," of the resurrection (Ps 30:5); "Keep your voice from weeping, and
your eyes from tears; for your work shall be rewarded" (Jer 31:16). In this
regard we can recall to mind that Gregory said that the very same sacred words
which excite our tears of love console those same tears when they promise us
hope in our Redeemer: "When the cares of my heart are many, your consolations
cheer my soul" (Ps 94:19).<a href="#_ftn7" name="_ftnref7">[7]</a>

<p>2502 Mary thought that they were questioning her because of
their ignorance, and regarded them not as angels but as men; so she gave the
reason for her tears: <b>They have taken the Lord</b>, that is, the body of my
Lord. Here she was referring to a part by mentioning the whole, just like we
profess that the Lord, Jesus Christ, the Son of God was buried, although only
his flesh was buried, because his divinity was never separated from his flesh. <b>And
I do not know where they have laid him. </b>This was the reason for her
desolation: she did not know where to go to find him to soothe her sorrow.

<p>2503 Is it a consolation for one who loves to have something
that belonged to the beloved? According to Augustine, in his <i>Confessions, </i>this
would be more a cause of sorrow. For this reason he said that he fled from all
the places where he had formerly spent time with his friend. <a href="#_ftn8" name="_ftnref8">[8]</a>
Still, Chrysostom says that this would be a cause of consolation.<a
href="#_ftn9" name="_ftnref9">[9]</a>
Each of these is true. In all cases where there is a mixture of joy and
sadness, the hope for the thing desired brings pleasure &#8209; "Rejoice in
your hope, be patient in tribulation" (Rom 12:12) &#8209; and also brings
sorrow &#8209; "Hope deferred makes the heart sick" (Prv 13:12). But hope does
not cause these from the same point of view. Hope causes joy because it regards
the thing loved as able to be obtained; but insofar as this thing is actually
absent it produces sorrow. It is like that here: something belonging to a
friend, because it stands for the friend, is pleasant to the lover; while
inasmuch as it recalls the absence of the one loved it produces sadness.

<p align=center><B>LECTURE 3

<BLOCKQUOTE><p>14 Saying this, she turned round and saw Jesus standing,
but she did not know that it was Jesus. 15 Jesus said to her, "Woman, why are
you weeping? Whom do you seek?" Supposing him to be the gardener, she said to
him, "Sir, if you have carried him away, tell me where you have laid him, and I
will take him away." 16 Jesus said to her, "Mary." She turned and said to him
in Hebrew, "Rabboni!" (which means Teacher). 17 Jesus said to her, "Do not hold
me, for I have not yet ascended to the [my] Father; but go to my brethren and
say to them, I am ascending to my Father and your Father, to my God and your
God." 18 Mary Magdalene went and said to the disciples, "I have seen the Lord";
and she told them that he had said these things to her.<a href="#_ftn10"
name="_ftnref10">[10]</a></B></BLOCKQUOTE>

<p>2504 Now the Evangelist shows how Mary came to see Christ:
first, he tells how she saw Christ; secondly, how he was recognized by her.
Concerning the first, we see her seeing Christ; and then what Christ said to
her.

<p>2505 Firstly, then, <b>Saying this, </b>that is, when Mary
said this to the angels, <b>she turned round. </b>Chrysostom wonders why Mary,
who was speaking to the angels, whom she considered to be at least men
deserving of respect, turned around before they had a chance to answer her.<a
href="#_ftn11" name="_ftnref11">[11]</a>
The answer is that while Mary was responding to the angels' question Christ
arrived and the angels stood out of reverence. When Mary saw this, she was
puzzled and turned around to see what had made them stand up. Thus in Luke
(24:4) mention is made that the two angels were seen standing.

<p>Having turned around, Mary <b>saw
Jesus standing, but she did not know that it was Jesus</b>,<b> </b>for he did
not appear glorious to her, although the angels saw him as glorious and were
honoring him. We see from this that if anyone desires to see Christ, they must
turn round to him: "Return to me, says the Lord of hosts, and I will return to
you" (Zech 1:3). Those come to the point of seeing him who entirely turn
themselves to him by love: "She [Wisdom] hastens to make herself known to those
who desire her" (Wis 6:14).

<p>Mystically, this signifies that at
one time Mary had turned her back to Christ by her disbelief, but when she
turned her soul to knowing him, she turned round to him.

<p>2506 Why didn't Mary recognize Christ, since he was the same
person as before? We should say that it was either because she did not believe
that the one she had seen dead had risen, or else her eyes were held so that
she would not recognize him, like the two disciples on their way to Emmaus (Lk
24:16).

<p>2507 The words of Christ are now given: <b>Woman, why are
you weeping? </b>First we see Christ's question; then Mary's answer.

<p>2508 Concerning the first, note that Mary was advancing step
by step: for the angels asked her why she was weeping, but Christ asked her whom
she was looking for, for her weeping was caused by the desire which led her to
look. Christ asked her whom she was looking for in order to increase this
desire, for when she spoke of the one she was seeking, her love burned more
intensely, and so she would continue to seek him: "Seek his presence
continually" (Ps 105:4); "But the path of the righteous is like the light of
dawn, which shines brighter and brighter until full day" (Prv 4:18).

<p>2509 When the Evangelist says, <b>Supposing him to be the
gardener, she said to him</b>,<b> </b>we see Mary's answer: first, whom she
thought was questioning her; then her response.

<p>2510 Mary thought the gardener was speaking to her, because
she knew that the guards had already fled, frightened by the earthquake and the
sight of the angels, and that the only one who would be there would be the one
taking care of it, the gardener. As Gregory says: "This woman, in erring did
not err, when she thought that Christ was a gardener, for he planted the seeds
of virtue in her heart by the strength of his love."<a href="#_ftn12"
name="_ftnref12">[12]</a>
"I will water my orchard and drench my garden plot" (Sir 24:31).

<p>2511 Mary said to Jesus, <b>Sir, if you have carried him
away, tell me. </b>She calls him <b>Sir </b>in order to gain his good&#8209;will.
But since this "gardener" had just arrived, and Mary had not told him whom she
was looking for, why does she say, <b>if you have carried him away?</b> Who was
<b>him</b>? We should say that the force of love usually causes the lover to
think that no one would be ignorant of the one who is always in his thoughts.
For example, we read in Luke that our Lord asked [on the road to Emmaus] "What
is this conversation which your are holding with each other as your walk?" And
one of the disciples answered, "Are you the only visitor to Jerusalem who does
not know the things that have happened there in these days" (Lk 24:17).

<p>2512 When Mary says, <b>tell me where you have laid him, and
I will take him away</b>,<b> </b>she shows a wonderful courage which would not
be driven off by the sight of a dead person, and she would have tried to carry
the body away even though it was beyond her strength. But this is what 1
Corinthians (13:7) says, "Love hopes all things." She wanted to take him so the
Jews would not violate the dead body and to carry it to another secret grave.

<p>2513 Next the Evangelist shows Mary recognizing Christ. The
Evangelist uses the name Mary, while before he had used the general word
"woman," (v 13;15). He calls her by her own name to show that she was well
known to the saints &#8209; "He determines the number of the stars, he gives to
them their names" (Ps 147:4); "I know you by name" (Ex 33:12) &#8209; and to
indicate that although all things are moved by God with a general motion, yet a
special grace is needed for a person's justification.

<p>The effect of her being called by
Christ was that <b>she turned and said to him in Hebrew, Rabboni! (which means
Teacher). </b>

<p><b>&nbsp;</b>

<p>2514 Wasn't Mary always looking at Christ when he was
speaking to her? According to Augustine, this present turning refers to her
interior state of mind: before, although she was facing Christ, she thought he
was someone else, the gardener; but now her heart was turned and she recognized
him for what he was.<a href="#_ftn13" name="_ftnref13">[13]</a>

<p>Or, one could say that, as was
said, she thought he was someone else, and so while she was talking to him she
did not look at him but was concerned with the Christ she carried in her heart,
and was looking about for some trace of him.

<p>Christ called her by her own name, <b>Mary</b>:
This was like saying: Where are you looking? Recognize him who has recognized
you. As soon as she heard her name she recognized him, and said, <b>Rabboni,
which means Teacher</b>,<b> </b>for this was what she used to call him. We can
understand from this that the cause of our justification and of our profession
of faith is to have been called by Christ.

<p>2515 Next, the Evangelist shows Mary receiving instructions
from Christ: one of them is negative, the other positive, <b>go to my brethren.</b>

<p>2516 He does two things about the first: he states the
prohibition, and then gives the reason for it. Christ warns Mary not to touch
him, saying, <b>Do not hold me. </b>Even though we do not read here that Mary
wanted to touch Christ, Gregory says we can see from this that Mary fell at the
feet of Christ and wanted to grasp the one she had recognized.<a href="#_ftn14"
name="_ftnref14">[14]</a>
He adds the reason, <b>for I have not yet ascended to my Father. </b>It seems
from this that after his resurrection, Christ did not want to be touched before
he ascended. But the opposite is found in Luke (24:39): "Handle me, and see;
for a spirit has not flesh and bones." It is no answer to say that Christ wanted
to be touched by his disciples, but not by the women, for we see in Matthew
(28:9), that Mary Magdalene and other women came to him and did grasp him by
his feet. Therefore, we should understand, according to the letter of the text,
that Mary saw angels at two times: the first time was with the other women,
when she saw one angel sitting on the stone, as Matthew (28:2) says, and Mark
(16:5); the second time was when she returned and saw two angels inside the
tomb, as John (20:12) says. Similarly, she also saw Christ two times: first in
the garden, when she thought he was the gardener, as we just saw; secondly, she
saw him when she was running with the other women to tell the disciples what
they had seen (in order to strengthen them in their faith in the resurrection).
It was this second time that they approached and held Christ's feet, as Matthew
(28:9) and Mark (16:9) say.

<p>2517 There are two mystical reasons why Christ did not want
to be touched. First, because this particular woman signified the Church of the
Gentiles, which was not to touch Christ by faith until he had ascended to the
Father: "A congregation of people will surround you; for their sakes return on
high" [Ps 7:8]. The other reason is given by Augustine in his work on <i>The
Trinity.</i><a href="#_ftn15" name="_ftnref15">[15]</a><i>
</i>It is that touch is the last stage of knowledge: when we see something, we
know it to a certain extent, but when we touch it our knowledge is complete.
Now this particular woman had some faith in Christ, which was that he was a
holy man; and this was why she called him Teacher. But she had not yet reached
the point of believing that he was equal to the Father and one with God. Thus
Christ says, <b>Do not hold me</b>,<b> </b>that is, do not allow what you now
believe of me to be the limit of your faith, <b>for I have not yet ascended to
my Father</b>,<b> </b>that is, in your heart, because you do not believe that I
am one with him - yet she did believe this later. In a way Christ did ascend to
the Father within her when she had advanced in the faith to the point of
believing that he was equal to the Father.

<p>2518 Or, we could say, with Chrysostom, that after this
woman saw that Christ had arisen, she thought he was in the same state as he
was before, having a life subject to death.<a href="#_ftn16" name="_ftnref16"
title="">[16]</a>
She wanted to be with him as she was before his passion, and in her joy thought
there was nothing extraordinary about him, although Christ's flesh had become
much better by arising. To correct this impression Christ said, <b>Do not hold
me. </b>It was like saying: Do not think that I have a mortal life, and can
associate with you as before: "Even though we once regarded Christ from a human
point of view, we regard him thus no longer" (2 Cor 5:16). This is what he adds
when he says, <b>for I have not yet ascended to my Father. </b>Accordingly,
this statement does not give the reason for his prohibition, but an answer to
an implicit question. It was like saying: Although you see me remaining here,
it is not because my flesh is not glorified but because <b>I have not yet
ascended to my Father. </b>For before he ascended he wanted to strengthen in
the hearts of the apostles their faith in his resurrection and in his divinity.

<p>2519 After this he gives his positive directions, <b>go to
my brethren</b>,<b> </b>that is the apostles, because they are his brethren by
his having the same nature: "He had to be made like his brethren in every
respect" (Heb 2:17); and they are his brethren by being adopted through grace,
because they are the adopted children of his Father, of whom he is the natural
Son.

<p>Notice the three privileges given
to Mary Magdalene. First, she had the privilege of being a prophet because she
was worthy enough to see the angels, for a prophet is an intermediary between
angels and the people. Secondly, she had the dignity or rank of an angel
insofar as she looked upon Christ, on whom the angels desire to look. Thirdly,
she had the office of an apostle; indeed, she was an apostle to the apostles
insofar as it was her task to announce our Lord's resurrection to the
disciples. Thus, just as it was a woman who was the fist to announce the words
of death, so it was a woman who would be the first to announce the words of
life.

<p>2520 <b>And say to them, I am ascending to my Father and
your Father. </b>"I go to the Father" (14:12); "He who descended is he who also
ascended far above all the heavens" (Eph 4:10). Arius based his error on these
words, <b>my Father and your Father. </b>He took it to mean that God is the
Father of the Son in the same way that he is our Father, and that he is the God
of the Son in the same way that he is our God. The answer to this is that the meaning
of these words must be gathered from the circumstances in which they were
spoken. Christ said before, <b>go to my brethren</b>.<b> </b>But Christ had
these brethren insofar he had a human nature, and in his human nature he is
subject to the Father as a creature to the Creator, for the body of Christ is
something created.

<p>2521 Or, according to Augustine, Christ is speaking of
himself and referring to each of his natures.<a href="#_ftn17" name="_ftnref17"
title="">[17]</a>
<b>I am ascending to my Father and your Father </b>refers to his divine nature,
and from this point of view he has as Father God, to whom he is equal and like
in nature. Thus, the meaning is my Father by nature, and your Father by grace.
It is saying in effect: the fact that you are adopted children by grace is due
to me: "God sent forth his Son ... so that we might receive adoption as sons"
(Gal 4:4); "For those whom he foreknew he also predestined to be conformed to
the image of his Son, in order that he might be the first&#8209;born among many
brethren" (Rom 8:29). When he adds, <b>to my God and your God</b>, he is
referring to his human nature. From this point of view God rules him; thus he
says, <b>my God</b>, under whom I am a man. <b>And your God</b>, and between
him and you I am the mediator: for God is our God because through Christ we are
pleasing to him: "Having then been justified by faith, we have peace with God
through our Lord Jesus Christ, through whom also we have obtained access by
faith to this grace in which we stand; and we exult in the hope of the glory of
the children of God" [Rom 5:1]; "God was in Christ reconciling the world to
himself" (2 Cor 5:19).

<p>2522 Mary was quick to obey, as we see from <b>Mary
Magdalene went and said to the disciples </b>etc. "For I received from the Lord
what I also delivered to you" (1 Cor 11:23); "What I have heard from the Lord
of hosts, the God is Israel, I announce to you" (Is 21:10).
<BR><BR><BR>
<p align=center><B>LECTURE 4

<BLOCKQUOTE><p>19 On the evening of that day, the first day of the week,
the doors being shut where the disciples were [gathered together], for fear of
the Jews, Jesus came and stood among them and said, to them, "Peace be with
you." 20 When he had said this, he showed them his hands and his side. Then the
disciples were glad when they saw the Lord. 21 Jesus said to them again, "Peace
be with you. As the Father has sent me, even so I send you." 22 And when he had
said this, he breathed on them, and said to them, "Receive the Holy Spirit. 23
If you forgive the sins of any, they are forgiven; if you retain the sins of
any, they are retained."<a href="#_ftn18" name="_ftnref18">[18]</a></B></BLOCKQUOTE>

<p>2523 Having described how Christ appeared to the holy women,
the Evangelist now tells of his appearance to the apostles: first, his
appearance at Jerusalem before all except Thomas; secondly, his appearance when
Thomas was present (v 26); thirdly, the events near the Sea of Tiberias (ch
21). Three things are done regarding the first: first, we see our Lord appear;
secondly, we see a duty imposed on the apostles, <b>I send you</b>; thirdly,
our Lord gives them a spiritual gift, <b>Receive the Holy Spirit. </b>He does
three things about the first: he mentions the circumstances of Christ's
appearance; secondly, the details of the appearance, (v 19); thirdly, the
result of this, <b>the disciples were glad.</b>

<p>The Evangelist mentions four
circumstances in our Lord's appearance to the disciples. First, he mentions the
time of day, <b>on the evening; </b>secondly, what day it was, <b>of that day</b>,
thirdly, the condition of the place, <b>the doors being shut</b>;<b> </b>and
fourthly, the state of the disciples, <b>where the disciples were gathered
together for fear of the Jews.</b>

<p>2524 The time of our Lord's appearance was in the evening;
and there were two literal reasons for this. First, he wanted to appear when
they were all together; consequently, he waited until evening, so that those
who had been at various places during the day would be found together in the
evening, when they gathered together. Secondly, our Lord appeared to strengthen
and comfort them. And so he chose a time when they would be more afraid and in
need of comfort and strength; this was in the evening: "God is our refuge and
strength, a very present help in trouble" (Ps 46:1).

<p>There is also a mystical reason:
for at the end of the world our Lord will appear to the faithful in the middle
of the night when the cry is heard that the bridegroom is coming to reward
them. "And when evening came, the owner of the vineyard said to the steward,
'Call the laborers and pay them their wages' (Mt 20:8).

<p>2525 The day Christ appeared was the very day on which he
arose, for it was the evening <b>of that day, the first day of the week</b>,
Sunday. We saw this day mentioned in (20:1).

<p>From the Gospels we can see that
our Lord appeared five times on that day: Once to Magdalene alone (which we
just considered v 14), and again to her when she was returning to the disciples
with the other women, when they approached and held our Lord's feet [Mt 28:9].
The third time was to the two disciples on the road to Emmaus (Lk 24:13). The
fourth time was to Simon Peter; but how, when or where he appeared we do not
know, but just that he appeared: "The Lord has risen indeed, and has appeared
to Simon" (Lk 24:34). The fifth time was when he appeared to all the disciples
together in the evening, as John mentions here (v 19).

<p>This is the reason why we sing:
"This is the day which the Lord has made; let us rejoice and be glad in it" (Ps
118:24). We can also understand from these events that on the day of the
general resurrection Christ will appear openly to all women, sinners, pilgrims,
apostles and apostolic men, because "Every eye will see him, every one who
pierced him" (Rev 1:7).

<p>2526 The place is described as having <b>the doors shut. </b>The
literal reason for this being that it was late, during the night, and also <b>for
fear of the Jews. </b>From Christ's point of view the doors were shut so he
could show them his power by entering through closed doors.

<p>2527 Regarding this point, some say that to enter through
closed doors is a property of the glorified body. They say that due to some
inherent property in a glorified body, it can be simultaneously present in the
same place as another body. Thus, this is accomplished without a miracle. But
this position cannot stand, for the fact that a non&#8209;glorified human body
cannot be simultaneously in the same place as another body is due to its very
nature. Consequently, if the glorified body has an inherent ability to be in a
place occupied at the same time by another body, it must be because it lacks
the property which now prevents this in the case of a non&#8209;glorified body.
But this latter property cannot be separated or destroyed from a body, since it
is not a mathematical bulk, as they say, but the very dimensions of the
quantified body through which it has a local position. Thus the Philosopher,
when he argues against those who posit ideas and matter, asserts that even on
the assumption that the entire region above the earth is a vacuum, no sense&#8209;perceptible
body could exist there in the same place as another body because of their
quantitative dimensions.<a href="#_ftn19" name="_ftnref19">[19]</a>
Now no property of a glorified body can remove the dimensions from a body and
have it still remain a body. Thus we should say that Christ did this
miraculously, by the power of his divinity, and that whenever something similar
happens with the saints, it is miraculous and requires a new miracle. Augustine
and Gregory teach this explicitly. Augustine says: "Do you want to know how
Christ could enter through closed doors? If you understood how, it would not be
a miracle. Where reason falls, faith instructs."<a href="#_ftn20"
name="_ftnref20">[20]</a>
And he adds: "He was able to enter with the doors shut, who was born without
his mother's virginity being taken away." <a
href="#_ftn21" name="_ftnref21">[21]</a>
So, just as Christ's leaving the womb of his virgin mother was a miracle of his
divine power, so was his entering through closed doors.

<p>2528 In the mystical interpretation we can understand that
Christ appears to us when our doors, that is, our external senses, are closed
in prayer: "But when you pray, go into your room and shut the door" (Mt 6:6).
It is also a reminder that at the end of the world those who are prepared will
be admitted to the marriage feast, and then the door will be shut (Mt 25:10).

<p>2529 We should imitate the conduct of the apostles, for they
are described as <b>gathered together. </b>This too is not without its mystery:
for Christ came when they were united together, and the Holy Spirit descended
on them when they were united together, because Christ and the Holy Spirit are
present only to those who are united in charity: "For where two or three are
gathered in my name, there am I in the midst of them" (Mt 18:20).

<p>2530 Now three things are mentioned about the appearance of
Christ: the way he showed himself; the greeting he gave them; and the way he
gave them definite evidence of his real presence.

<p>2531 Christ showed that he was present with them beyond any
doubt because <b>Jesus came and stood among them. Jesus came, </b>personally,
as he had promised: "I go away, and I will come to you" (14:28). And he <b>stood
among them</b>,<b> </b>so that each one could recognize him with certainty.
Thus the Jews who did not know him are blamed "Among you stands one whom you do
not know" (1:26). Again, Jesus <b>stood among them</b>,<b> </b>the disciples,
to show that he was human like them: "with a garland of brethren around him, he
was like a young cedar on Lebanon" (Sir 50:12). Again, he <b>stood among them</b>,<b>
</b>lowering himself, for he lived among them as one of them: "If they make you
master of the feast, do not exalt yourself; be among them as one of them" (Sir
32:1); "I am among you as one who serves" (Lk 22:27). Also, he wanted to show
that we ought to stand among the virtues: "This is the way, walk in it; do not
turn asde to the right or to the left" [Is 30:21]. One who goes beyond the
middle road of virtue goes to the right; one who falls short of the middle road
goes to the left.

<p>2532 He greets them with the words, <b>Peace be with you. </b>It
was necessary to say this because their peace was disturbed in many ways. Their
peace with God was troubled; they had sinned against him, some by denying him,
others by running away: "You will all fall away because of me this night; for
it is written, 'I will strike the shepherd, and the sheep of the flock will be
scattered'" (Mt 26:31). To cure this Jesus offers them the peace of
reconciliation with God: "We were reconciled to God by the death of his Son"
(Rom 5:10), which he accomplished by his suffering. Their peace with themselves
was disturbed because they were depressed and hesitant in their faith. And he
offers his peace to cure this: "Great peace have those who love your law" (Ps
119:165). Their peace with others was disturbed because they were being
persecuted by the Jews. And to this he says, <b>Peace be with you</b>,<b> </b>to
counter the persecution of the Jews: "Peace I leave with you; my peace I give
to you" (14:27).

<p>2533 Jesus gives them sure proof that it is really himself
by showing them his hands and side. <b>When he had said this, he showed them
his hands and his side, </b>because in them the marks of his passion remained
in a special way: "See my hands and my feet, that it is I myself" (Lk 24:39).
And when in glory he will show himself in the same way: "If a man loves me, he
will keep my word" (14:23), "and I will manifest myself to him" (14:21).

<p>2534 Now the effect of his appearance is mentioned: this was
the joy in the hearts of the disciples when they saw the Lord, as he had
promised: "I will see you again, and your hearts will rejoice" (16:22). This
joy will be complete for the good in their native land, when they have the
clear vision of God: "You shall see and your heart shall rejoice; and your
bones shall flourish like the grass" (Is 66:14).

<p>2535 Now he charges the apostles with their ministry: first,
he grants them the bond of peace; secondly, he charges them, <b>as the Father
has sent me.</b>

<p>2536 Jesus said to them again, <b>Peace be with you</b>. He
said this to counter a twofold anxiety. The first time he said, <b>Peace be
with you</b>,<b> </b>was to combat the anxiety caused by the Jews; but when he
said the second time, <b>Peace be with you</b>,<b> </b>this was to deal with
the anxiety to come from the Gentiles: "In me you may have peace ... in the
world you have tribulation" (16:33). He said this because they were about to be
sent to the Gentiles.

<p>2537 Accordingly, Jesus immediately enjoins them, <b>As the
Father has sent me, even so I send you. </b>This shows that he is the
intermediary between us and God: "There is one mediator between God and men,
the man Christ Jesus" (1 Tim 2:5). This was a source of strength for the
disciples: for they recognized the authority of Christ, and knew that he was
sending them by divine authority. They were also strengthened because they
recognized their own dignity, the dignity of being apostles; for an apostle is one
who is sent. <b>As the Father has sent me, even so I send you</b>:<b> </b>that
is, as the Father, who loves me, sent me into the world to suffer for the
salvation of the faithful &#8209; "For God sent the Son into the world, not to
condemn the world, but that the world might be saved through him" (3:17) &#8209;
so I, who love you, send you to undergo suffering for my name &#8209; "I send
you out as sheep in the midst of wolves" (Mt 10:16).

<p>2538 Jesus makes them adequate for their task by giving them
the Holy Spirit, "God, who has qualified us to be ministers of a new covenant,
not in a written code but in the Spirit" (2 Cor 3:6). In this giving of the
Spirit, he first grants them a sign of this gift, which is, that <b>he breathed
on them. </b>We see something like this in Genesis (2:7), when God "breathed
into his nostrils the breath of life," of natural life, which the first man
corrupted, but Christ repaired this by giving the Holy Spirit. We should not
suppose that this breath of Christ was the Holy Spirit; it was a sign of the
Spirit. So Augustine says, in <i>The Trinity</i>: "This bodily breath was not
the substance of the Holy Spirit, but a fitting sign that the Holy Spirit
proceeds not just from the Father but also from the Son."<a href="#_ftn22"
name="_ftnref22">[22]</a>

<p>2539 Notice that the Holy Spirit was sent over Christ,
first, in the appearance of a dove, at his baptism (1:32), and then in the
appearance of a cloud, at his transfiguration (Mt 17:5). The reason for this is
that the grace of Christ, which is given by the Holy Spirit, was to be
distributed to us by being proliferated through the sacraments. Consequently,
at Christ's baptism the Holy Spirit descended in the form of a dove, which is
an animal known for its proliferation. And since the grace of Christ comes
through teaching, the Spirit descended in a luminous cloud, and Christ is seen
to be a Teacher, "Listen to him" (Mt 17:5). The Spirit descended over the
apostles the first time through a breath to indicate the proliferation of grace
through the sacraments, whose ministers they were. Thus Christ said, <b>"If you
forgive the sins of any, they are forgiven</b>:<b> </b>"Go therefore and make
disciples of all nations, baptizing them in the name of the Father and of the
Son and of the Holy Spirit" (Mt 28:19). The second time the Spirit descended on
them in tongues of fire to indicate the proliferation of grace through
teaching; and so we read in Acts (2:4) that right after they were filled with
the Holy Spirit they began to speak.

<p>2540 We see the words used when the Spirit was given, <b>Receive
the Holy Spirit. </b>But did they receive the Holy Spirit then? It seems not,
for since Christ had not yet ascended, it was not fitting that he give gifts to
us. Indeed, according to Chrysostom, there were some who said that Christ did
not give them the Holy Spirit at that time, but prepared them for the future
giving of the Spirit at Pentecost.<a href="#_ftn23" name="_ftnref23">[23]</a>
They were brought to this opinion because Daniel (10:8) could not endure his
sight of an angel, and so these disciples could not have endured the coming of
the Holy Spirit unless they had been prepared. But Chrysostom himself says that
the Holy Spirit was given to the disciples, not for all tasks in general, but
for a specific task, that is, to forgive sin. Augustine and Gregory say that
the Holy Spirit has two precepts of love: love of God and of neighbor.<a
href="#_ftn24" name="_ftnref24">[24]</a>
Therefore, the Holy Spirit was given the first time on earth to indicate the
precept of the love of neighbor; and the Spirit was given the second time from
heaven to indicate the precept of the love of God.

<p>2541 Thirdly, we see the fruit of the gift, If you forgive
the sins of any, they are forgiven. This forgiving of sins is a fitting effect
of the Holy Spirit. This is so because the Holy Spirit is charity, love, and
through the Holy Spirit love is given to us: "God's love has been poured into
our hearts through the Holy Spirit which has been given to us" (Rom 5:5). Now
it is only through love that sins are forgiven, for "Love covers all offenses"
(Prv 10:12); "Love covers a multitude of sins" (1 Pet 4:8).

<p>2542 We can ask here why we read, <b>If you forgive the sins
of any</b>,<b> </b>for only God forgives sins? Some say that only God forgives
the sin, while the priest absolves only from the debt of punishment, and
pronounces the person free from the stain of sin. This is not true: for the
sacrament of Penance, since it is a sacrament of the New Law, gives grace, as
does Baptism. Now in the sacrament of Baptism, the priest baptizes as an
instrument, and yet he confers grace. It is similar in the sacrament of
Penance, the priest absolves from the sin and the punishment as a minister and
sacramentally, insofar as he administers the sacrament in which sins are
forgiven. The statement that God alone forgives sins authoritatively is true.
So also, only God baptizes, but the priest is the minister, as was said.

<p>2543 Another question arises from the statements, <b>Receive
the Holy Spirit. If you forgive the sins of any, they are forgiven. </b>It
seems from this that one who does not have the Holy Spirit cannot forgive sins.
We should say about this that if the forgiveness of sins was the personal work
of the priest, that is, that he did this by his own power, he could not
sanctify anyone unless he himself were holy. But the forgiveness of sins is the
personal work of God, who forgives sins by his own power and authority. The
priest is only the instrument. Therefore, just as a master, through his servant
and minister, whether good or bad, can accomplish what he wills, so our Lord,
through his ministers, even if they are evil, can confer the sacraments, in
which grace is given.

<p>2544 Again, there is a question about, <b>If you forgive the
sins of any, they are forgiven. </b>We should say, as we already did, that in
the sacraments the priest acts as a minister: "This is how one should regard
us, as servants [ministers] of Christ and stewards of the mysteries of God" (1
Cor 4:1). Thus, in the same way that God forgives and retains sins, so also
does the priest. Now God forgives sins by giving grace, and he is said to
retain by not giving grace because of some obstacle in the one who is to
receive it. So also the minister forgives sins, insofar as he dispenses a
sacrament of the Church, and he retains insofar as he accounts someone unworthy
to receive the sacrament.

<p align=center><B>LECTURE 5

<BLOCKQUOTE><p>24 Now Thomas, one of the twelve, called the Twin
[Didymus], was not with them when Jesus came. 25 So the other disciples told
him, "We have seen the Lord." But he said to them, "Unless I see in his hands
the print of the nails, and place my finger in the mark of the nails, and place
my hand in his side, I will not believe."<a href="#_ftn25" name="_ftnref25"
title=""><b>[25]</b></a></B></BLOCKQUOTE>

<p>2545 After describing our Savior's appearance, the
Evangelist now mentions the doubt of one of the disciples. First, we see that
this disciple was absent; secondly, he is told about our Lord's appearance; and
thirdly, we see his stubborn doubt.

<p>2546 The disciple who was absent is first identified by his
name, <b>Thomas</b>,<b> </b>which means a "twin" or an "abyss." An abyss has
both depth and darkness. And Thomas was an abyss on account of the darkness of
his disbelief, of which he was the cause. Again, there is an abyss &#8209; the
depths of Christ's compassion - which he had for Thomas. We read: "Abyss calls
to abyss" [Ps 42:7]. That is, the depths of Christ's compassion calls to the
depths of darkness [of disbelief] in Thomas, and Thomas' abyss of unwillingness
[to believe] calls out, when he professes the faith, to the depths of Christ.

<p>Secondly, the dignity of the
disciple is mentioned, for he was <b>one of the twelve. </b>There were not
actually twelve at that time, for Judas had died (Mt 25:5), but he was called
one of the twelve because he had been called to that elevated rank which our
Lord had set apart as twelve in number: "He called his disciples, and chose
from them twelve, whom he named apostles" (Lk 6:13). And God wanted this number
to always remain unchanged.

<p>Thirdly, he is described by the
meaning of his name, <b>Thomas, called Didymus. </b>Thomas is a Syrian or a
Hebrew name and has two meanings: twin and abyss. The English word "twin" is
"Didymus" in Greek. Because John wrote his Gospel in Greek, he used the word
Didymus. Perhaps he was called the Twin because he was from the tribe of
Benjamin, in which some or all were twins. Or, this name could be taken from
his doubting, for one who is certain holds firmly to one side, but one who
doubts accepts one opinion but fears another might be true.

<p>2547 <b>Thomas ... was not with them</b>,<b> </b>the
disciples, <b>when Jesus came</b>, for he returned later than the others who
had scattered during the day, and so he had missed the comfort of seeing the
Lord, the conferring of peace and the breath giving the Holy Spirit. This
teaches us not to become separated from one's companions, "not neglecting to
meet together, as is the habit of some" (Heb 10:25). As Gregory says, it was
not by accident that this chosen disciple was missing, but by God's will.<a
href="#_ftn26" name="_ftnref26">[26]</a>
It was in the plans of the divine pity that by feeling the wounds in the flesh
of his Teacher, the doubting disciple should heal in us the wounds of
disbelief.

<p>Here we have the strongest signs of
God's profound pity. First, in this: that he loves the human race so much that
he sometimes allows tribulations to afflict his elect, so that from these some
good can accrue to the human race. This was the reason he allowed the apostles,
the prophets and the holy martyrs to be afflicted: "Therefore I have hewn them
by the prophets, I have slain them by the words of my mouth" (Hos 6:5); "If we
are afflicted, it is for your comfort and salvation; and if we are comforted it
is for your comfort which you experience when you patiently endure the same
sufferings that we suffer" (2 Cor 1:6). Even more remarkable is that God allows
some saint to fall into sin in order to teach us. Why did God allow some saints
and holy men to sin gravely (as David did by adultery and murder) if not to
teach us to be more careful and humble? It is so that one who thinks he is
standing firm will take care not to fall, and so that one who has fallen will
make the effort to rise. Thus, Ambrose said to the Emperor Theodosius: "The one
you followed by sinning, try now to follow by repenting."<a href="#_ftn27"
name="_ftnref27">[27]</a>
And Gregory says that the disbelief of Thomas was of more benefit to our faith
than the faith of the disciples who did believe.<a href="#_ftn28"
name="_ftnref28">[28]</a>

<p>2548 Thomas is told about our Lord's appearance. Because he
had not been with the others, <b>the other disciples told him, We have seen the
Lord. </b>This was by the divine plan, which is that what one receives from God
should be shared with others: "As each has received a gift, employ it for one
another" (1 Pet 4:10); "I have seen the Lord, and I have been saved" [Gen
32:30].

<p>2549 When Thomas said, <b>Unless I see the print of the
nails.... </b>we see how stubborn he was in doubting. It would have been
justifiable if he had not immediately believed, for we read, "One who trusts
others too quickly is light&#8209;minded" (Sir 19:4). But to overdo one's
search, especially about the secrets of God, shows a coarseness of mind: "As it
is not good to eat much honey, so one who searches into the majesty [of God] is
overwhelmed by its glory" [Prv 25:27]; "Seek not what is too difficult for you,
nor investigate what is beyond your power. Reflect upon what has been assigned
to you, for you do not need what is hidden" (Sir 3:22).

<p>2550 Thomas was difficult to convince and unreasonable in
his demands. He was difficult because he refused to believe without some
sensible facts, not just from one sense but from two, sight<b> &#8209; unless I
see in his hands the print of the nails </b>&#8209; and touch &#8209; <b>and
place my hand in his side. </b>He was unreasonable because he insisted on
seeing the wounds before believing, although he would be seeing something
greater, that is, the entire person risen and restored. And although Thomas
said these things because of his own doubts, this was arranged by God for our
benefit and progress. It is certain that Christ, who arose as a complete
person, could have healed the marks of his wounds; but he kept them for our
benefit.
<BR><BR><BR>
<p align=center><B>LECTURE 6

<BLOCKQUOTE><p>26 Eight days later, his disciples were again in the
house, and Thomas was with them. The doors were shut, but Jesus came and stood
among them, and said, "Peace be with you." 27 Then he said to Thomas, "Put your
finger here, and see my hands; and put out your hand, and place it in my side;
do not be faithless, but believing." 28 Thomas answered him, "My Lord and my
God!" 29 Jesus said to him, "Have you believed because you have seen me?
[Because you have seen me, Thomas, you have believed.] Blessed are those who
have not seen and yet believe [have believed]." 30 Now Jesus did many other
signs in the presence of the disciples, which are not written in this book; 31
but these are written that you may believe that Jesus is the Christ, the Son of
God, and that believing you may have life in his name.<a href="#_ftn29"
name="_ftnref29">[29]</a></B></BLOCKQUOTE>

<p>2551 Now the Evangelist presents our Lord's second
appearance. It was to all the disciples, including Thomas. First, he mentions
Christ appearing; secondly, we see that Thomas is now convinced; thirdly, the
Evangelist comments on what he has included in his gospel (30). He does three
things about the first: the time of Christ's appearance is mentioned; then to
whom he appeared; and thirdly, the way he came (v 26).

<p>2552 The time was <b>eight days later</b>,<b> </b>that is,
from the day of our Lord's resurrection, on the evening of which he first
appeared. One literal reason for mentioning the time was so that the Evangelist
could show that although Christ had appeared frequently to the disciples, he
did not remain with them continually, since he had not arisen to the same kind
of life, just as we will not rise to the same kind of life: "All the days of my
service I would wait, till my release should come" [Job 14:14]. A reason for
the delay was so that Thomas, hearing about our Lord's first appearance from
the disciples, would develop a stronger desire and become more disposed to
believe. A mystical reason for our Lord's appearance after eight days is that
this indicates how he will appear to us in glory [as immortal, etc.]: "When he
appears we shall be like him, for we shall see him as he is" (1 Jn 3:2). He
will appear to us in the eighth age, which is the age of those who have risen
from the dead.

<p>2553 The Evangelist shows to whom he appeared when he says, <b>his
disciples were again in the house, and Thomas was with them. </b>We should note
that Thomas was the only one who needed this appearance of Christ, but even so
our Lord did not appear to him alone, but to the group. This shows that it is
not very pleasing to God to exist in isolation, but it is to live in a unity of
charity with others: "For where two or three are gathered in my name, there am
I in the midst of them" (Mt 18:20). Those to whom Christ appears [in this life]
are not all gathered into one group, and this present assembly of the disciples
did not include every such one. But in the future all will be gathered
together, and no one absent: "Wherever the body is, there the eagles will be
gathered together" (Mt 24:28); "He will send out his angels with a loud trumpet
call, and they will gather his elect from the four winds, from one end of
heaven to the other" (Mt 24:31).

<p>2554 He shows the way Christ appeared by saying, <b>The
doors were shut, but Jesus came and stood among them, and said, Peace be with
you. </b>This was explained before. The Evangelist notes three things here.
First, how Christ came, <b>the doors were shut. </b>As Augustine says, this was
done miraculously, by the same power which enabled him to walk on the water.<a
href="#_ftn30" name="_ftnref30">[30]</a>
Secondly, where he stood, <b>among them</b>,<b> </b>so he could be seen by all,
as was fitting. Thirdly, we see what he said, <b>Peace be with you</b>,<b> </b>that
is, the peace coming from reconciliation, reconciliation with God, which Jesus
said had now been accomplished: "We were reconciled to God by the death of his
Son" (Rom 5:10); "making peace by the blood of his cross" (Col 1:20). Jesus
also announced to them the future peace of eternity and immortality, which he
had promised them: "He makes peace in your borders" (Ps 147:14); and also the
peace of charity and unity, which he commanded them to maintain: "Be at peace
with one another" (Mk 9:49).

<p>2555 Now the Evangelist shows how the doubting disciple was
rescued and persuaded. Here we see a second sign of God's pity, which is that
he quickly comes to help his elect even though they fall. Indeed, the elect
fall at times, just like the reprobate. But there is a difference: the
reprobate are crushed, but the Lord quickly puts his hand under the elect so
they can rise up: "When a just person falls he will not be crushed, for the
Lord will put his hand under him" [Ps 37:27]; "When I thought, 'My foot slips,'
your steadfast love, O Lord, held me up" (Ps 94:18). And so our Lord quickly
puts his hand under the fallen Thomas so that when Thomas said, <b>Unless I see
... I will not believe</b>,<b> </b>our Lord rescues him, saying, <b>Put your
finger here</b>. Three things are mentioned here: first, our Lord shows his
wounds; secondly, we see Thomas' profession; and thirdly, his slowness to
believe is reproved.

<p>2556 Regarding the first, note that Thomas laid down his own
conditions for believing, which were that he see and feel Christ's wounds, as
was said. If these conditions were met, he promised to believe. So our Lord,
helping him by the presence of his divinity, rescued him by meeting these
conditions. First, we see the conditions being met; secondly Thomas is asked to
keep his promise (v 27).

<p>2557 One condition was that he feel the wounds, so Christ
said, <b>Put your finger here. </b>A problem arises here because there can be
no defects in a glorified body, and wounds are defects. How then can there be
wounds in the body of Christ? Augustine answers this in this book, <i>On the
Creed</i>, when he says: "Christ could have removed all traces of his wounds from
his risen and glorified body, but he had reasons for retaining them. First, to
show them to Thomas, who would not believe unless he touched and saw. Again, he
will use them to rebuke unbelievers and sinners at the judgment. He will not
say to them, as he did to Thomas, 'Because you have seen me, you have
believed,' but rather, to convict them, 'Behold the man you have crucified, the
wounds you have inflicted. Look at the side you have pierced. It was opened for
your sake, and you refused to enter.'"<a href="#_ftn31" name="_ftnref31"
title="">[31]</a>

<p>2558 Another question on this point is whether or not the
traces of the martyrs' wounds will remain on their bodies. Augustine, in his <i>The
City of God </i>(22), answers this in a similar manner, saying they will
remain, not as a disfigurement but like a great ornamental beauty. He says
"These wounds in their body will not be a deformity, but a dignity. And
although on their bodies, they will radiate not a bodily but a spiritual
beauty. Of course, the martyrs who suffered amputation or decapitation will not
appear in the resurrection without their hands and members &#8209; for they too
have been told that not a hair of their head would perish. Indeed, even though
their members were mutilated or cut off, they will be restored, yet the traces
of their wounds will remain."<a href="#_ftn32" name="_ftnref32">[32]</a>

<p>2559 Gregory asks how the Lord could offer his body to be
touched because it was incorruptible, for what is incorruptible cannot be
touched.<a href="#_ftn33" name="_ftnref33">[33]</a>
"Christ being raised from the dead will never die again" (Rom 6:9). The
heretic, Eutyches, was influenced by this to say that the body of Christ and
the bodies of all those who rise will not be touchable, but fine and spiritual,
like the wind or a breath. But since this is contrary to what our Lord said -
"Handle me, and see; for a spirit has not flesh and bones as you see that I
have" (Lk 24:39) &#8209; our Lord showed that he was incorruptible and
touchable to demonstrate that his body after his resurrection was of the same
nature as before, and what had been corruptible had now put on incorruption (1
Cor 15:53). It was the same in nature, but with a different glory: for what had
been heavy and lowly arose in glory and subtlety, as the effect of spiritual
power.

<p>2560 Our Lord continued, saying, <b>see my hands</b>, which
hung on the cross, <b>and put out your hand, and place it in my side</b>,<b> </b>which
was pierced by the spear, and realize that I am the same person who had hung
upon the cross. As for the mystical interpretation, a finger signifies
knowledge, and a hand signifies our works. Thus when Thomas is told to put his
finger and hand into the wounds of Christ, we are being told to use our
knowledge and works for the service of Christ: "But far be it from me to glory
except in the cross of our Lord Jesus Christ" (Gal 6:14).

<p>2561 Our Lord holds Thomas to his promise saying, <b>do not
be faithless, but believing</b>:<b> </b>"Be faithful unto death" (Rev 2:10).

<p>2562 The Evangelist now mentions Thomas' profession. It
seems that Thomas quickly became a good theologian by professing a true faith.
He professed the humanity of Christ when he said, <b>My Lord</b>, for he had
called Christ this before the passion: "You call me Teacher and Lord" (Jn
13:13). And he professed the divinity of Christ when he said, <b>and my God</b>.
Before this, the only one who had called Christ God was Peter: "You are the
Christ, the Son of the living God" (Mt 16:16); "This is the true God and
eternal life" (1 Jn 5:20).

<p>2563 Our Lord reproaches Thomas for being slow to believe, <b>because
you have seen me, Thomas, you have believed</b>;<b> </b>and then he praises the
others for being quick to believe.

<p>2564 <b>Because you have seen me, Thomas, you have believed</b>.
There is a problem here: for since faith is the substance of the things we hope
for, the conviction about things that are not seen (Heb 11:1), why does our
Lord say, <b>because you have seen me you have believed</b>? We should say in
answer that Thomas saw one thing and believed another. He saw the man and the
wounds, and from these he believed in the divinity of the one who had arisen.

<p>2565 There is a second question. Because Thomas said that he
would not believe unless he saw and touched, and our Lord was willing for him
to see and touch, it seems our Lord should have replied, "because you have seen
and touched me you have believed." One can say, with Augustine, that we use the
sense of sight for any of the senses.<a href="#_ftn34" name="_ftnref34">[34]</a>
We say, "See how warm it is"; "See how it sounds"; "See how it tastes and
smells." So our Lord said, <b>Put your finger here, and see</b>, not because
the finger can see, but as meaning, "Touch and perceive." So Christ says here,<b>
because you have seen me</b>, that is, because you have perceived through
touch. Or, one could say that Thomas became flustered when he saw Christ's
wounds and scars, and before he touched Christ with his finger he believed and
said, <b>My Lord and my God. </b>For Gregory, Thomas did touch Christ, but did
not profess his faith until he saw [the wounds].<a href="#_ftn35"
name="_ftnref35">[35]</a>

<p>2566 When Christ said, <b>Blessed are those who have not
seen and yet have believed</b>,<b> </b>he was praising the readiness of others
to believe; and this applies especially to us. He says, "have believed" rather
than "shall believe" because of the certitude [of his knowledge].

<p>Luke seems to say the contrary:
"Blessed are the eyes which see what you see" (Lk 10:23). Thus, those who have
seen are more blessed that those who have not seen. I answer that blessedness
is of two kinds. One is the actual state of blessedness, which consists in
God's reward, where the better one sees the happier, the more blessed, he is.
In this respect, the eyes that see are blessed, because this is the reward of
grace. The other blessedness is the hoped&#8209;for blessedness, which is based
on one's merits. And in this case the more one can merit the more blessed he
is. And, the one who believes and does not see, merits more than one who
believes when he sees.

<p>2567 Now the Evangelist gives his epilogue: first he
mentions the incompleteness of his gospel; secondly, the benefits it will give
(v 31). Its incompleteness is clear, for <b>Jesus did many other signs in the
presence of the disciples</b>, "Lo, these are but the outskirts of his ways;
and how small a whisper do we hear of him! But the thunder of his power who can
understand?" (Job 26:14); "Many things greater than these lie hidden, for we
have seen but few of his works" (Si 43:32). According to Chrysostom, John said
this because he mentioned fewer miracles than the other evangelists and he did
not want it to be thought that he was denying these other miracles, and so he
especially added, <b>which are not written in this book.</b><a href="#_ftn36"
name="_ftnref36">[36]</a><b>
</b>Or, John could be referring to the passion and resurrection of Christ,
meaning that after his resurrection Christ gave many indications of his
resurrection "in the presence of the disciples" that were not shown to others:
"God ... made him manifest; not to all the people but to us who were chosen by
God as witnesses," (Acts 10:40).

<p>2568 Now he mentions the benefits given by this gospel. It
is useful for producing faith: <b>these are written that you may believe that
Jesus is the Christ, the Son of God</b>. Indeed, all Scripture, both the Old
and New Testaments, are for this purpose: "The beginning of the book writes
about me" [Ps 40:7]; "Search the scriptures ... it is they that bear witness to
me" (5:39). Another benefit of his gospel is that it also produces the fruit of
life, <b>and that believing you may have life</b>: the life of righteousness,
which is given by faith &#8209; "The righteous shall live by his faith" (Hab
2:4) &#8209; and in the future, the life of vision, which is given by glory.
This life is in his name, the name of Christ: "There is no other name under
heaven given among men by which we must be saved" (Acts 4:12).

</div>

<div><br clear=all>

<hr align=left size=1 width="33%">

<div id=ftn1>

<p><a href="#_ftnref1" name="_ftn1">[1]</a>
St. Thomas refers to Jn 20:1 in the <i>Summa
Theologiae</i>: III, q. 51, a. 4, ad 2; q. 53, a. 2, obj. 3; q. 83, a. 2, ad 4.

</div>

<div id=ftn2>

<p><a href="#_ftnref2" name="_ftn2">[2]</a> <i>De consensus evangelistarum</i>, 3, ch. 24; PL 34; cf. <i>Catena Aurea</i>, 20:1-9.

</div>

<div id=ftn3>

<p><a href="#_ftnref3" name="_ftn3">[3]</a> <i>In Ioannem hom</i>., 85, ch.
5; PG 59, col 466; cf. <i>Catena Aurea</i>, 20:1-9.

</div>

<div id=ftn4>

<p><a href="#_ftnref4" name="_ftn4">[4]</a> <i>Tract.
in Io</i>., 120, ch. 9, col. 1955; cf. <i>Catena
Aurea</i>,<i> </i>20:1-9.

</div>

<div id=ftn5>

<p><a href="#_ftnref5" name="_ftn5">[5]</a>  <i>In Ioannem hom</i>., 85, ch. 5; PG 59, col 466.

</div>

<div id=ftn6>

<p><a href="#_ftnref6" name="_ftn6">[6]</a> <i>Tract.
in Io</i>., 121, ch. 1, col. 1956; cf. <i>Catena
Aurea</i>,<i> </i>20:10-18.

</div>

<div id=ftn7>

<p><a href="#_ftnref7" name="_ftn7">[7]</a> <i>XL
homiliae in Evangelista</i>, fin; PL 76; cf. <i>Catena
Aurea,</i> 20:10-18.

</div>

<div id=ftn8>

<p><a href="#_ftnref8" name="_ftn8">[8]</a>
Augustine, <i>Confessions</i>.

</div>

<div id=ftn9>

<p><a href="#_ftnref9" name="_ftn9">[9]</a> <i>In Ioannem hom</i>., 86, ch. 1; PG 59, col. 467; cf. <i>Catena Aurea</i>,
20:10-18.

</div>

<div id=ftn10>

<p><a href="#_ftnref10" name="_ftn10">[10]</a>
St. Thomas refers to Jn 20:17 in the <i>Summa
Theologiae</i>: III, q. 20, a. 2, s. c. 3; q. 23, a. 2, obj, 2; q. 23, a. 2, ad
2; q. 55, a. 6, obj. 3; q. 57, a. 1, obj. 4, and s. c.; q. 80, a. 4, ad 1.

</div>

<div id=ftn11>

<p><a href="#_ftnref11" name="_ftn11">[11]</a>  <i>In Ioannem hom</i>., 86, ch. 1; PG 59, col. 468; cf. <i>Catena Aurea</i>, 20:10-18.

</div>

<div id=ftn12>

<p><a href="#_ftnref12" name="_ftn12">[12]</a>
 <i>XL homiliae in Evangelista</i>, 25; PL 76; cf. <i>Catena Aurea,</i> 20:10-18.

</div>

<div id=ftn13>

<p><a href="#_ftnref13" name="_ftn13">[13]</a>
<i>Tract. in Io</i>.,
121, ch. 2, col. 1956-7; cf. <i>Catena Aurea</i>,<i>
</i>20:10-18.

</div>

<div id=ftn14>

<p><a href="#_ftnref14" name="_ftn14">[14]</a>  <i>XL
homiliae in Evangelista</i>, 25; PL 76; cf. <i>Catena
Aurea,</i> 20:10-18.

</div>

<div id=ftn15>

<p><a href="#_ftnref15" name="_ftn15">[15]</a> <i>De Trin</i>., 1, 3; cf. <i>Catena Aurea</i>, 20:10-18.

</div>

<div id=ftn16>

<p><a href="#_ftnref16" name="_ftn16">[16]</a> <i>In Ioannem hom</i>., 186, ch. 2; PG 59; cf. <i>Catena
Aurea</i>, 20:10-18.

</div>

<div id=ftn17>

<p><a href="#_ftnref17" name="_ftn17">[17]</a><i>Tract.
in Io</i>., 121, ch. 3, col. 1957-8; cf. <i>Catena Aurea</i>,<i> </i>20:10-18.

</div>

<div id=ftn18>

<p><a href="#_ftnref18" name="_ftn18">[18]</a>
St. Thomas refers to Jn 20:19 in the <i>Summa
Theologiae</i>: III, q. 54, a. 1, obj. 1; q, 55, a. 3, s. c.; Jn 20:20: <i>ST </i>III,
q. 55, a. 3, obj. 1; Jn 20:22: <i>ST</i> I, q. 91, a. 4, ad 3; III, q. 3, a. 8,
obj. 3; Jn 20:23: <i>ST </i>III, q. 3, a. 8, obj. 3; q. 84, a. 3, ad 3.

</div>

<div id=ftn19>

<p><a href="#_ftnref19" name="_ftn19">[19]</a>
Aristotle.

</div>

<div id=ftn20>

<p><a href="#_ftnref20" name="_ftn20">[20]</a>
<i>Serm. Pasch.,</i>110;
cf. <i>Catena Aurea</i>,<i> </i>20:19-25.

</div>

<div id=ftn21>

<p><a href="#_ftnref21" name="_ftn21">[21]</a> <i>Tract.
in Io</i>., 121, ch. 4, col. 1958; cf. <i>Catena
Aurea</i>,<i> </i>20:19-25.

</div>

<div id=ftn22>

<p><a href="#_ftnref22" name="_ftn22">[22]</a> <i>De Trin</i>., 4, ch. 20; cf. <i>Catena
Aurea</i>,<i> </i>20:19-25.

</div>

<div id=ftn23>

<p><a href="#_ftnref23" name="_ftn23">[23]</a> <i>In Ioannem hom</i>., 86; PG 59;
cf. <i>Catena Aurea</i>, 20:19-25.

</div>

<div id=ftn24>

<p><a href="#_ftnref24" name="_ftn24">[24]</a> <i>XL
homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
Aurea,</i> 20:19-25.

</div>

<div id=ftn25>

<p><a href="#_ftnref25" name="_ftn25">[25]</a>
St. Thomas refers to Jn 20:25-28 in the <i>Summa
Theologiae</i>: III, q. 14, a. 4, s. c.

</div>

<div id=ftn26>

<p><a href="#_ftnref26" name="_ftn26">[26]</a>
<i>XL homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
Aurea,</i> 20:26-31.

</div>

<div id=ftn27>

<p><a href="#_ftnref27" name="_ftn27">[27]</a>
Ambrose.

</div>

<div id=ftn28>

<p><a href="#_ftnref28" name="_ftn28">[28]</a>
<i>XL homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
Aurea,</i> 20:26-31.

</div>

<div id=ftn29>

<p><a href="#_ftnref29" name="_ftn29">[29]</a>
St. Thomas refers to Jn 20:26 in the <i>Summa
Theologiae: </i> III, q. 55, a. 3, s. c.; Jn 20:27: <i>ST</i> III, q. 54, a. 4,
s. c.; Jn 20:26: <i>ST</i> III, q. 55, a. 3, obj. 4 and s. c.;  Jn 20:29: <i>ST</i>
II-II, q. 1, a. 4, obj. 1; III, q. 41, a. 2, ad 1; q. 55, a. 5, obj. 3; Jn 20:
31: <i>ST</i> I, q. 1. a. 8, obj. 1; I-II, q. 106, a. 1, obj. 1.

</div>

<div id=ftn30>

<p><a href="#_ftnref30" name="_ftn30">[30]</a> <i>Serm.
Tap. ad Cat</i>., 2, 8;  cf. <i>Catena Aurea,</i>
20:26-31.

</div>

<div id=ftn31>

<p><a href="#_ftnref31" name="_ftn31">[31]</a> <i>De
Symbolo</i>, 2, 8;  cf. <i>Catena Aurea,</i>
20:26-31.

</div>

<div id=ftn32>

<p><a href="#_ftnref32" name="_ftn32">[32]</a> <i>De
Civitate Dei</i>, 22, 19; cf. <i>Catena Aurea,</i>
20:26-31.

</div>

<div id=ftn33>

<p><a href="#_ftnref33" name="_ftn33">[33]</a> <i>XL
homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
Aurea,</i> 20:26-31.

</div>

<div id=ftn34>

<p><a href="#_ftnref34" name="_ftn34">[34]</a> <i>Tract.
in Io</i>., 121, ch. 5, col. 1958; cf. <i>Catena
Aurea</i>,<i> </i>20:26-31.

</div>

<div id=ftn35>

<p><a href="#_ftnref35" name="_ftn35">[35]</a> <i>XL
homiliae in Evangelista</i>, 26; PL 76; cf. <i>Catena
Aurea,</i> 20:26-31.

</div>

<div id=ftn36>

<p><a href="#_ftnref36" name="_ftn36">[36]</a> <i>In Ioannem hom</i>., 87; PG 59; cf. <i>Catena Aurea</i>, 20:26-31.
</body></html>
author	ht
date	Tue, 24 Nov 2009 20:16:17 +0000
parents
children	178aed5d2c3c