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<p style="text-align: center"><span style=
"font-size: 60pt">11</span></p>
<p align="center"><b>LECTURE I</b></p>
<blockquote>
<p><b>1 Now a certain man was ill, Lazarus of Bethany, the village
of Mary and her sister Martha. 2 It was Mary who anointed the Lord
with ointment and wiped his feet with her hair, whose brother
Lazarus was ill. 3 So the sisters sent to him, saying, "Lord, he
whom you love is ill." 4 But when Jesus heard it he said, "This
illness is not unto death; it is for the glory of God, so that the
Son of God may be glorified by means of it." 5 Now Jesus loved
Martha and her sister and Lazarus.<a href="#_ftn1" name="_ftnref1"
id="_ftnref1">[1]</a></b></p>
</blockquote>
<p>1471 Above, our Lord shows his life-giving power by word; here
he confirms it with a miracle, by raising Lazarus from the dead.
First, we see the illness of Lazarus; secondly, his being raised
from the dead (v 6); and thirdly, the effect this produced (v 45).
The Evangelist does three things concerning the first: first, the
illness of Lazarus is mentioned; secondly, his illness is made
known (v 3); thirdly, we see the reason for his illness (v 4).
Concerning the first he does three things: first, he describes the
person who was ill; secondly, where he was living; and thirdly, he
mentions one of his relatives.</p>
<p>1472 The one who was ill was Lazarus; <b>Now a certain man was
ill, Lazarus</b>. This presents to us a believer who hopes in God,
but still suffers the weakness introduced by sin, of whom we read:
"Be gracious to me, O Lord, for I am languishing" (Ps 6:2). For
Lazarus means "one who is helped by the Lord"; and so this name
signifies one who has confidence in divine help: "My help comes
from the Lord" (Ps 121:2).</p>
<p>1473 Lazarus was at Bethany, <b>of Bethany, the village of Mary
and her sister Martha</b>. The village of Bethany was near
Jerusalem, and our Lord was often a guest there, as has been said
above many times. It means "a house of obedience," and leads us to
understand that if one who is ill obeys God, he can easily be cured
by him, just as one who is sick and obeys his doctor gains his
health. In 2 Kings (5:13) the servants of Naaman said to him: "My
father, if the prophet had commanded you to do some great thing,
would you not have done it?"</p>
<p>Bethany was the home of Mary and Martha, the sisters of Lazarus.
Martha and Mary represent two ways of life, the active and the
contemplative. And we can understand from the above that it is by
obedience that one becomes perfect, both in the active and in the
contemplative life.</p>
<p>1474 His relative was Mary, <b>it was Mary who anointed the Lord
with ointment and wiped his feet with her hair</b>. The Evangelist
describes this Mary by her most famous action so we can distinguish
her from the many other women with the same name. Still, there is
some disagreement among the saints about this Mary. Some, like
Jerome and Origen, say that this Mary, the sister of Lazarus, is
not the same as the sinner mentioned in Luke (7:37): "A woman of
the city, who was a sinner&hellip;brought an alabaster flask of
ointment, and standing behind him at his feet, weeping, she began
to wet his feet with her tears, and wiped them with the hair of her
head."<a href="#_ftn2" name="_ftnref2" id="_ftnref2">[2]</a> So, as
Chrysostom says, she was not the prostitute mentioned in
Luke.<a href="#_ftn3" name="_ftnref3" id="_ftnref3">[3]</a> The
Mary mentioned by John was an honorable woman, eager to receive
Christ, while the name of the woman who was the sinner was kept
secret. Furthermore, the Mary mentioned here by John could have
done for Christ at the time of his passion because of her special
devotion and love something similar to what was done for him by the
sinner out of remorse and love. John, in order to praise her, is
mentioning here, in anticipation, the action she would perform
later [Jn 12:1-8].</p>
<p>Others, such as Augustine and Gregory, say that this Mary,
mentioned by John, is the same as the sinner mentioned by
Luke.<a href="#_ftn4" name="_ftnref4" id="_ftnref4">[4]</a>
Augustine bases his reason on this text. For the Evangelist is
speaking here of the time before Mary anointed our Lord [for the
second time] at the time of the passion; as John says further on:
"Mary took a pound of costly ointment of pure nard and anointed the
feet of Jesus." So he says that what the Evangelist has mentioned
here is the same event mentioned by Luke (7:37). [Ambrose maintains
both sides.] <a href="#_ftn5" name="_ftnref5" title="" id=
"_ftnref5">11.0pt;font-family:"Times New Roman"'&gt;[5]</a> So,
according to the opinion of Augustine, it is clear that the sinner
mentioned by Luke is this Mary <b>whose brother Lazarus was
ill</b>. [Augustine says] a consuming fever was wasting his
wretched body with its furnace-like flames.<a href="#_ftn6" name=
"_ftnref6" id="_ftnref6">[6]</a></p>
<p>1475 The sisters of Lazarus, who were taking care of him, inform
Jesus of his illness. Grief-stricken at the misfortune of the
ailing youth, <b>the sisters sent to him</b>, Jesus, <b>saying,
Lord, he whom you love is ill</b>. This message brings to mind
three things for consideration. First, we see that the friends of
God are sometimes afflicted with bodily illness; thus, if someone
has a bodily illness, this is not a sign that the person is not a
friend of God. Eliphaz mistakenly argued against Job that it was:
"Think now, who that was innocent every perished? Or where were the
upright cut off?" (Job 4:7). Accordingly, they say, <b>Lord, he
whom you love is ill</b>: "For the Lord reproves him whom he loves,
as a father the son in whom he delights" (Prv 3:12).</p>
<p>The second thing to note is that his sisters do not say, "Lord,
come and heal him," but simply to mention his sickness, he <b>is
ill</b>. This indicates that it is enough merely to state one's
need to a friend, without adding a request. For a friend, since he
wills the good of his friend as his own good, is just as interested
in warding off harm from his friends as he is in warding it off
from himself. And this is especially true of the one who most truly
loves: "The Lord preserves all who love him" (Ps 145:20).</p>
<p>The third thing to consider is that these two sisters, who
wanted the cure of their sick brother, did not come in person to
Christ, as did the paralytic (Lk 5:18), and the centurion (Matt
8:5). This was because of the confidence they had in Christ due to
the special love and friendship which he had shown for them; or,
perhaps it was their grief that kept them away: "A friend, if he is
steadfast, will be to you as yourself" [Sir 6:11].</p>
<p>1476 Now we have the reasons for the foregoing: first, the
illness of Lazarus; secondly, the reason why, according to
Augustine, his sisters did not come in person to Christ (v
5).<a href="#_ftn7" name="_ftnref7" title="" id=
"_ftnref7">[7]</a></p>
<p>1477 The reason for the illness of Lazarus is the glorification
of the Son of God; thus the Evangelist says, <b>when Jesus heard it
he said, This illness is not unto death; it is for the glory of
God</b>. Here we should note that some physical illness is unto
death and some is not. Those are unto death which are not ordained
to something else. Further, every evil of punishment is inflicted
by divine providence: "Does evil befall a city, unless the Lord has
done it?" (Amos 3:6). But as for the evil of fault, God is not the
author, but the punisher. Now all things that are from God are
ordered. Consequently, every evil of punishment is ordered to
something: some to death, and some to something else. This illness
was not ordered to death, but to the glory of God.</p>
<p>1478 But Lazarus did die! Yes, otherwise he would not have had
the odor of one four days in the tomb, nor would his raising have
been a miracle. I answer that his illness was not ordained to death
as a final end, but to something else, as has been said, that is,
that he who was raised, chastened as it were, might live a holy
life for the glory of God, and that the Jewish people who saw this
miracle might be converted to the faith: "The Lord has chastened me
sorely but he has not given me over to death" (Ps 118:18). Thus he
adds, <b>it is for the glory of God, so that the Son of God may be
glorified by means of it.</b></p>
<p>In this passage, according to Chrysostom, the words "for" and
"that" do not indicate the reason for the events, but their
sequence. For Lazarus was not made ill so that from it God might be
glorified; rather, his illness came from some other cause, and from
it the fact followed that the Son of God would be glorified insofar
as Christ used it for the glory of God by raising Lazarus. <a href=
"#_ftn8" name="_ftnref8" id="_ftnref8">[8]</a></p>
<p>This is true in one way, but not in another. It is possible to
consider two reasons for Lazarus' illness. One is the natural
cause, and from this point of view the statement of Chrysostom is
true, because Lazarus' illness, considering its natural causes, was
not ordained to his rising from the dead. But we can consider
another reason, and this is divine providence; and then
Chrysostom's statement is not true. For under divine providence an
illness of this kind was ordained to the glory of God. And so
according to this, the "for" and the "that" do indicate the reason.
It is the same as saying: <b>it is for the glory of God</b>,
because although it was not ordained to this from the intent of its
natural cause, yet from the intent of divine providence it was
ordained to the glory of God, insofar as, once the miracle had been
performed, people would believe in Christ and escape real death. So
he says, <b>so that the Son of God may be glorified by means of
it</b>.</p>
<p>Here our Lord clearly calls himself the Son of God: for he was
to be glorified in the resurrection of Lazarus because he is true
God: "that we may be in his true Son" [1 Jn 5:20]; "It was not that
this man sinned, or his parents, but that the works of God might be
made manifest in him" (9:3).</p>
<p>1479 Here, according to Augustine, the Evangelist gives the
reason why Lazarus' two sisters did not come to Christ, and it was
due to their confidence in him because of the special love he had
for them; so the Evangelist remarks, <b>now Jesus loved Martha and
her sister and Lazarus</b>.<a href="#_ftn9" name="_ftnref9" id=
"_ftnref9">[9]</a> Indeed, he who is the Consoler of the sorrowful
loved the sorrowing sisters, and he who was the Savior of the weary
loved the weary and dead Lazarus: "Yea, he loved his people; all
those consecrated to him were in his hand" (Deut 33:3).<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 2</b></p>
<blockquote>
<p><b>6 So when he heard that he was ill, he stayed two days longer
in the place where he was. 7 Then after this he said to the
disciples, "Let us go into Judea again." 8 The disciples said to
him, "Rabbi, the Jews were but now seeking to stone you, and are
you going there again?" 9 Jesus answered, "Are there not twelve
hours in the day? If any one walks in the day, he does not stumble,
because he sees the light of this world. 10 But if any one walks in
the night, he stumbles, because the light is not in him."</b></p>
</blockquote>
<p>1480 Here the Evangelist presents the raising of the dead
Lazarus. First, we see that Christ desired to do this; and
secondly, the sequence of events surrounding the raising are given
(v 17). We see three things related to the first. First, our Lord
allows the death; secondly, he states his intention to go to the
place where Lazarus died (v 7); and thirdly, he reveals his
intention to raise him (v 11).</p>
<p>1481 Christ allowed this death by prolonging his stay beyond the
Jordan: <b>so when he heard that he was ill, he stayed two days
longer in the place where he was</b>. One may infer from this that
Lazarus died on the very day that Jesus received the message from
his sisters: for when Christ went to the place where he died, it
was already the fourth day. After receiving the message, Christ
then remained two days in the same place, and on the day after
these two days, he went to Judea. He delayed these few days for two
reasons. First, so that the death of Lazarus would not be prevented
by his presence; for where life is present, death has no entry. In
the second place, in order to make the miracle more credible, and
so that people would not say that Christ revived Lazarus, not from
death, but only from a coma.</p>
<p>1482 Here (v 7) our Lord declares his intention to go to the
place where Lazarus died. First, we see our Lord's plan; secondly,
we see the fear in the disciples (v 8); and thirdly, we have our
Lord dispelling their fear (v 9).</p>
<p>1483 With respect to the first the Evangelist says, <b>Then
after this</b>, the prolonged delay, <b>he said</b>, Jesus did,
<b>to the disciples, Let us go into Judea again</b>. One might ask
here why Christ made a point of mentioning to the apostles that he
was about to go into Judea again, since he had not done this on
other occasions. The reason for this was that the Jews had just
recently persecuted Christ in Judea and had almost stoned him;
indeed, that is why he had left. So it was to be expected that when
Christ wanted to go there again, the disciples would become
fearful. And because "Darts that are foreseen do not strike and
foreseen evils are more easily borne,"<a href="#_ftn10" name=
"_ftnref10" id="_ftnref10">[10]</a> as Gregory says, our Lord
mentioned his planned journey to them to calm their fears. As to
the mystical sense, we can understand by the fact that Christ is
returning once again to Judea, that he will return again at the end
of the world to the Jews, who will be converted to Christ: "A
hardening has come upon part of Israel, until the full number of
the Gentiles come in" (Rom 11:25).</p>
<p>1484 The fear of the disciples is mentioned when the Evangelist
says, <b>the disciples said to him, Rabbi, the Jews were but now
seeking to stone you, and you are going there again?</b> This was
like saying: It seems that you are deliberately going to your
death. Yet their fear was unreasonable, because the disciples had
God with them as their protector, and one who is with God should
not fear: "Let us stand up together. Who is my adversary?" (Is
50:8); "The Lord is my light and my salvation: whom shall I fear?"
(Ps 26:2).</p>
<p>1485 Our Lord dispels this fear by strengthening them. The
Evangelist says, <b>Jesus answered</b>, his disciples, <b>Are there
not twelve hours in the day?</b> First, we see something about the
time; secondly, what time is suited for walking; thirdly, what time
is not.</p>
<p>1486 To understand this passage we should note that it has been
explained in three ways. The first way is that of Chrysostom, and
is this. <b>Are there not twelve hours in the day?</b> is like
saying: You hesitate to go up to Judea because the Jews recently
wanted to stone me; but the day has twelve hours, and what happens
at one hour does not happen in another. So, although they would
have stoned me before, they would not want to do this at another
hour: "For everything there is a season" (Eccl 3:1); "Every matter
has its time and way" (Eccl 8:6).<a href="#_ftn11" name="_ftnref11"
id="_ftnref11">[11]</a></p>
<p>1487 A literal question arises because he is speaking here
either of the natural or of the artificial day. If he is speaking
of the natural day, then what he says is false: because the natural
day does not have twelve but twenty-four hours. Again, if he is
speaking of the artificial day, his statement is false: because it
is true only at the equinox, for not all artificial days have
twelve hours. I answer that we should understand this to refer to
the artificial day, because all artificial days have twelve hours.
For the hours of such days are distinguished in two ways. Some are
equal in length and some are not. Those equal in length are
distinguished according to the circle of the equator: and according
to this not all days have twelve hours, but some have more and some
less, except at the equator. The hour not equal in length are more
distinguished according to the ascensions of the zodiac on account
of its obliquity: because the zodiac does not ascend equally in all
its parts, but at the equator equally. Now each artificial day has
twelve of these unequal hours, because every day has six signs
which ascend during the day, and six at night; but those which
ascend in summer have a slower motion than those which ascend in
winter, and of course the ascent of each sign makes up two
hours.</p>
<p>1488 <b>If any one walks in the day</b>, that is, honorably, and
without consciousness of any evil - "Let us conduct ourselves
becomingly as in that day" (Rom 13:13) - <b>he does not
stumble</b>, that is, he does not come upon anything that might
harm him. And this is <b>because he sees the light of this
world</b>, i.e., the light of righteousness is in him: "Light dawns
for the righteous, and joy for the upright in heart" (Ps 97:11). It
is like our Lord were saying: We can go securely because we are
walking during the day.</p>
<p>1489 <b>But if any one walks in the night</b>, that is, in the
night of iniquities, he will easily find dangers. Concerning this
night we read: "Those who sleep at night" (1 Thess 5:7). But such a
one, <b>he stumbles</b>, that is, strikes against something,
<b>because the light</b>, of righteousness, <b>is not in
him</b>.</p>
<p>1490 A certain Greek, Theophylactus, explains this another
way.<a href="#_ftn12" name="_ftnref12" id="_ftnref12">[12]</a>
Beginning at <b>If any one walks in the day</b>, he says that the
"day" is the presence of Christ in the world, and the "night" is
the time after Christ's passion. So the meaning is this: The Jews
are not to be feared because as long as I am in the world it is not
you, but I, who am in danger. Thus, when the Jews wanted to arrest
Christ, he said to the crowd: "If you seek me, let these men go.
This was to fulfill the word which he had spoken, 'Of those whom
you gavest me I lost not one'" (18:8). <b>But if any one walks in
the night</b>, that is, in the time after the passion, you should
be afraid to go into Judea, because you will suffer persecution
from the Jews: "Strike the shepherd and the sheep will be
scattered."</p>
<p>1491 Augustine explains it another way, so that the "day"
indicates Christ: "We must work the works of him who sent me, while
it is day" (9:4), and "As long as I am in the world, I am the light
of the world" (9:5).<a href="#_ftn13" name="_ftnref13" id=
"_ftnref13">[13]</a> The twelve hours of this day are the twelve
apostles: "Did I not choose you, the twelve?" (6:71). But what
should we say of what follows: "And one of you is a devil?" Judas,
therefore, was not an hour of this day because he gave no light. We
should say that our Lord spoke these words [about the twelve] not
in reference to Judas, but to his successor, who was Matthias.
Thus, the sense of <b>Are there not twelve hours in the day?</b> is
as though he were saying: You are the hours, I am the day. Just as
the hours follow the day, so you must follow me. So, if I wish to
go to Judea you ought not to precede me or change my will, but you
should follow me. He said something similar to Peter: "Get behind
me, Satan!" (Matt 16:23), i.e., do not go ahead of me, but follow
me by imitating my will. <b>If any one walks in the day</b> is the
same as saying: You should not fear any danger, because you are
going with me who am the day. So just as one who walks in the day
does not run into anything, that is, <b>does not stumble</b>, so
also you who walk with me: "If God is for us, who is against us?"
(Rom 8:31). And this is <b>because he sees the light of this
world</b> in me. <b>But if any one walks in the night</b>, in the
darkness of ignorance and sin, then <b>he stumbles</b>; and this is
<b>because the</b> spiritual <b>light is not in him</b>, not
because of a defect in the light, but because of his own rebellion:
"There are those who rebel against the light" (Job 24:13).<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 3</b></p>
<blockquote>
<p><b>11 Thus he spoke, and then he said to them, "Our friend
Lazarus has fallen asleep, but I go to awake him out of sleep." 12
The disciples said to him, "Lord, if he has fallen asleep, he will
recover." 13 Now Jesus had spoken of his death, but they thought
that he meant taking rest in sleep. 14 Then Jesus told them
plainly, "Lazarus is dead; 15 and for your sake I am glad that I
was not there, so that you may believe. But let us go to him." 16
Thomas, called the Twin, said to his fellow disciples, "Let us also
go, that we may die with him."</b></p>
</blockquote>
<p>1492 Above, our Lord mentioned his intention of going to the
place where Lazarus had died; now he reveals his intention to raise
him. The Evangelist first mentions this intention; secondly, the
attitude of the disciples (v 16). First, we see our Lord stating
his intention implicitly and rather obscurely; secondly, the
Evangelist mentions how slow the disciples were to understand this
(v 12); and thirdly, we see our Lord stating his intention plainly
(v 14).</p>
<p>1493 The Evangelist says, <b>Thus he spoke, and then he said to
them</b>, that is, having said those things already mentioned,
Jesus now says to his disciples, <b>Our friend Lazarus has fallen
asleep</b>. According to Chrysostom, this seems to be a second
reason for the disciples not to fear: the first was based on their
innocence, because he who walks in the day does not stumble; but
this reason is based on current necessity, it being necessary to go
there.<a href="#_ftn14" name="_ftnref14" id=
"_ftnref14">[14]</a></p>
<p>1494 We see three things about this. First, he recalls his
previous friendship with the dead man, saying, <b>Our friend
Lazarus</b>. This was to say: He was a friend because of the many
things and favors he did for us; so we should not neglect him in
his needs: "He who overlooks his own advantage for the sake of a
friend is just" [Prv 12:26].</p>
<p>1495 Secondly, he mentions that help is needed now, saying,
<b>has fallen asleep</b>, and so should be helped: "A brother is
born for adversity" (Prv 17:17). <b>Lazarus has fallen asleep</b>,
with respect to the Lord, as Augustine says; but with respect to
men he was dead, as they were unable to revive him.<a href=
"#_ftn15" name="_ftnref15" id="_ftnref15">[15]</a> We should note
that the word "sleep" can be understood in several ways. Sometimes
it refers to a natural sleep: "So Samuel went and lay down [slept]
in his place" (1 Sam 3:9); and "You shall sleep securely" [Job
11:18]. Sometimes it indicates the sleep of death: "We would not
have you ignorant, brethren, concerning those who are asleep, that
you may not grieve as others do who have no hope" (1 Thess 4:13).
Sometimes it is understood as some kind of negligence: "Behold, he
who keeps Israel will neither slumber nor sleep" (Ps 121:4). And
sometimes it means the sleep of sin: "Awake, O sleeper, and arise
from the dead" (Eph 5:14). Again, it can mean the repose of
contemplation: "I slept, but my heart was awake" (Song 5:2). It can
also signify the rest of future glory: "In peace I will both lie
down and sleep" (Ps 4:8).</p>
<p>Death is called a sleep because of the hope we have of a
resurrection; so death has come to be called a sleep from the time
that Christ died and arose: "I lie down and sleep" (Ps 3:6).</p>
<p>1496 Thirdly, he shows his power to raise one from death when he
says, <b>but I go to awake him out of sleep</b>. By this he tells
us that he woke him from the grave with as little effort as you
wake a person who is sleeping in bed. This is not surprising
because he is the one who raises the dead and gives life; so it was
said above (5:28): "The hour is coming, and now is, when the dead
will hear the voice of the Son of God."</p>
<p>1497 The Evangelist now mentions that the disciples were slow to
understand this (v 12). First, he gives a sign of their slowness,
and this is that they did not answer our Lord in accord with his
meaning. Secondly, their slowness is clearly shown (v 13).</p>
<p>1498 Concerning the first note that although our Lord was
speaking of the sleep of death, they understood him to mean a
natural sleep. And because it is a sign of health when the sick
sleep, the disciples said, <b>if he has fallen asleep, he will
recover</b>. They were saying: This is clearly a sign of health;
and since he is sleeping, it does not seem to be helpful to go and
awake him.</p>
<p>1499 The Evangelist mentions their slowness to understand,
saying, <b>now Jesus had spoken of his death</b>, since they did
not realize this. Our Lord said to them, according to Matthew, "Are
you also still without understanding?" And we read of the wise:
"The wise man may also hear&hellip;and understand a proverb and a
figure, the words of the wise and their riddles" (Prv 1:5-6)</p>
<p>1500 Then our Lord explicitly states his intention to raise him
(v 14). First, he tells them that Lazarus has died, which shows his
knowledge; secondly, he mentions his attitude towards his death,
which shows his providence; and thirdly, he makes known his
intention to go to the place where he died, which shows his
compassion or mercy.</p>
<p>1501 He states that Lazarus has died when he says plainly,
<b>Lazarus is dead</b>, i.e., he has submitted to the common law of
death which no one can escape: "What man can live and never see
death?" (Ps 89:48).</p>
<p>1502 He shows his own attitude towards this death, saying,
<b>and for your sake I am glad that I was not there, so that you
may believe</b>. This can be explained in two ways.</p>
<p>The first way is this. We have heard that Lazarus was sick. And
although I was not there I have told you that he has died <b>and
for your sake I am glad</b>, i.e., because it is for your benefit,
so that you may experience my divinity, because even though I was
not there I saw all this: "All are open and laid bare to the eyes
of him with whom we have do to" (Heb 4:13). This is not surprising,
because the divinity is present to all things: "Do I not fill
heaven and earth?" (Jer 23:24). So that you may believe not as
though they were to believe for the first time, but in order that
they might believe more firmly and more strongly, in the sense of
"I believe; help my unbelief" (Mk 9:23).</p>
<p>The other explanation is this: <b>I am glad</b> that he is dead
and this is <b>for your sake</b>, for our benefit, <b>so that you
may believe</b>. Accordingly, <b>I am glad that I was not
there</b>, for if I had been there, he would not have died. But
because he is now dead, it will be a greater miracle when I raise
one already decomposing. As a result, your faith will be get
stronger, for it is greater to raise one who is dead than to keep
him from dying.</p>
<p>We can learn from this that evils are sometimes a reason for
joy, insofar as they are directed to some good: "We know that
everything works for good with those who love him" (Rom 8:28).</p>
<p>1503 He mentions his plan to go when he says, <b>but let us go
to him</b>. Here we see God's mercy, for in his mercy he takes the
initiative and draws to himself those living in sin, who are dead
and unable of themselves to come to him: "I have loved you with an
everlasting love; therefore have I drawn you, taking pity on you"
[Jer 31:3].</p>
<p>1504 Now the attitude of the disciples is given, and this can be
interpreted in two ways; in one way as indicating a lack of
confidence; and in the other as indicating love. Chrysostom
interprets it in the first way. As was mentioned above, all the
disciples feared the Jews, but especially Thomas. Indeed, before
the passion he was weaker than the others and had less faith, but
after he became stronger and was beyond reproach, traveling the
whole world alone. <a href="#_ftn16" name="_ftnref16" id=
"_ftnref16">[16]</a> So, because of this lack of confidence he says
to his fellow disciples, <b>Let us also go, that we may die with
him</b>. This was like saying: He does not fear death; he fully
wants to go, willing to deliver both himself and us over to
death.</p>
<p>Augustine interprets it in the second way. For Thomas and the
other disciples loved Christ so much that they wanted either to
live with him while he was here, or die with him, so that they
would not find themselves again without consolation if he left them
alone by dying.<a href="#_ftn17" name="_ftnref17" id=
"_ftnref17">[17]</a> It was with this feeling that Thomas said to
his fellow disciples, <b>Let us also go, that we may die with
him</b>. He was saying: He wants to go, and is in danger of death.
Shall we stay here to live? No. <b>Let us also go, that we may die
with him</b>: "If we suffer with him, we shall reign with him" [Rom
8:17]; "One has died for all; therefore all have died" (2 Cor
5:14).<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 4</b></p>
<blockquote>
<p><b>17 Now when Jesus came, he found that Lazarus had already
been in the tomb for four days. 18 Bethany was near Jerusalem,
about two miles off, 19 and many of the Jews had come to Martha and
Mary to console them concerning their brother. 20 When Martha heard
that Jesus was coming, she went and met him, while Mary sat in the
house. 21 Martha said to Jesus, "Lord, if you had been here, my
brother would not have died. 22 And even now I know that whatever
you ask from God, God will give you." 23 Jesus said to her, "Your
brother will rise again." 24 Martha said to him, "I know that he
will rise again in the resurrection at the last day." 25 Jesus said
to her, "I am the resurrection and the life; he who believes in me,
though he die, yet shall he live, 26 and whoever lives and believes
in me shall never die. Do you believe this?" 27 She said to him,
"Yes, Lord; I believe that you are the Christ, the Son of [the
living] God, he who is coming into the world."</b></p>
</blockquote>
<p>1505 The Evangelist, after telling us that Lazarus was to be
raised, now describes the events surrounding it. First, he mentions
some others; secondly, he reveals Christ's feelings (v 33);
thirdly, he describes the actual raising of Lazarus (v 38). As for
the others, he first mentions the condition of Lazarus; secondly,
the consolation the Jews were giving to his sisters (v 19); and
thirdly, the devotion of these sisters (v 20).</p>
<p>1506 The condition of Lazarus is described as to the time of his
death and to his location; <b>Now when Jesus came, he found that
Lazarus had already been in the tomb for four days</b>. This makes
it clear, as we said above, that Lazarus had died the very day
Christ was told about his illness.</p>
<p>1507 According to Augustine, these four days signify four
deaths.<a href="#_ftn18" name="_ftnref18" id="_ftnref18">[18]</a>
The first day indicates the death of original sin, which we humans
contract as offspring: "Sin came in to the world through one man
and death through sin" (Rom 5:12). The other three days refer to
death by actual sin: for every mortal sin is called a death: "Evil
shall slay the wicked" (Ps 34:21). These days are differentiated
according to which law is transgressed.</p>
<p>Thus the second day indicates the transgression of the law of
nature: "They have transgressed the laws&hellip;broken the
everlasting covenant," that is, the law of nature (Is 24:5). The
third day signifies the transgression of the written law: "Did not
Moses give you the law? Yet none of you keeps the law" (7:19). The
fourth day represents the transgression of the Law of the Gospel
and of grace; and this is more serious than the others: "A man who
has violated the law of Moses dies without mercy at the testimony
of two or three witnesses. How much worse punishment do you think
will be deserved by the man who has spurned the Son of God, and
profaned the blood of the covenant by which he was sanctified, and
outraged the Spirit of grace?" (Heb 10:28-29).</p>
<p>Another interpretation would be this: The first day is the sin
of the heart: "Remove the evil of your thoughts from before my
eyes" [Is 1:16]. The second day is the sin of speech: "Let no evil
talk come out of your mouths" (Eph 4:29). The third day is the sin
of deed: "Cease to do evil" (Is 1:16). The fourth day is customary
sin arising from evil habit: "You can do good who are accustomed to
do evil" (Jer 13:23).</p>
<p>But no matter how it is interpreted, our Lord sometimes heals
those who have been dead four days, that is, those who have
transgressed the law of the Gospel, and those who are held fast by
habits of sin.</p>
<p>1508 Next we are told what favored the presence of the visitors
and how many there were. Their presence was facilitated due to the
fact that the deceased was near Jerusalem; the Evangelist says,
<b>Bethany was near Jerusalem, about two miles [fifteen stadia]
off</b>. This was almost two miles, because a mile contains eight
stadia. Thus it was easy for many of the Jews to go there from
Jerusalem.</p>
<p>The mystical interpretation is this: Bethany means "the house of
obedience," and Jerusalem means "the vision of peace." Thus we may
understand that those who are in the state of obedience are near
the peace of eternal life: "My sheep hear my voice&hellip;and I
give them eternal life" (10:27). He says <b>fifteen stadia</b>,
because anyone who wishes to go from Bethany, i.e., the state of
obedience, to the heavenly Jerusalem, must pass through fifteen
stadia. The first seven belong to the observance of the Old Law,
for the number seven pertains to the Old Law, which keeps the
seventh day holy. The other eight belong to the fulfilling of the
New Testament, for the number eight refers to the New Testament
because of the octave of the resurrection.</p>
<p>Their number is mentioned as being many; <b>and many of the Jews
had come to Martha and Mary to console them.</b> This was an act of
piety: "Rejoice with those who rejoice, weep with those who weep"
(Rom 12:15); "Do not fail those who weep, but mourn with those who
mourn" (Sir 7:34).</p>
<p>1509 Now the Evangelist describes the sisters: first, Martha;
then Mary. He describes Martha in three ways: as going to meet
Christ; the devotion she showed to Christ (v 21); and thirdly, the
degree of enlightenment to which Christ raised her.</p>
<p>1510 We are told that Martha immediately went to meet Jesus,
<b>when Martha heard that Jesus was coming, she went and met
him</b> without delay. The Evangelist says, <b>was coming</b>,
perhaps because when Christ was drawing near someone went ahead and
told Martha that Jesus was on his way; and when she heard this, she
at once ran to meet him. The reason why Martha was the first to
hear about this and hurry out alone was due to her anxiety; thus
our Lord says in Luke (10:41), "Martha, Martha, you are anxious and
troubled about many things." And so, since she was occupied with
every detail, she was constantly coming and going and was more
likely to meet the messengers. But Mary sat with those who had come
from Jerusalem, and the news would not have reached her as soon.
Chrysostom thinks that Martha did not tell Mary about this at once
because Mary was with the Jews, and Martha knew that they were
persecuting Christ and had already planned his death. So, she was
afraid that if she told her, and Mary also came to meet Christ,
they too would have come with her. For this reason she preferred
not to tell her.<a href="#_ftn19" name="_ftnref19" id=
"_ftnref19">[19]</a></p>
<p>But if the Jews were conspiring against Christ, why were they
there with Lazarus and his sisters, who were intimate friends of
Christ, and like his disciples? Chrysostom answers that they were
there in spite of the orders of their leaders, to comfort them,
because they were good women and in great need. Or again, they were
there because they were not evil men, but were well-disposed toward
Christ; for a great number of the people were believers.<a href=
"#_ftn20" name="_ftnref20" id="_ftnref20">[20]</a></p>
<p>Mystically, these events signify the active life, which is
signified by Martha, who went to meet Christ in order to serve his
members; and the contemplative life, which is signified by Mary,
who sat at home dedicating herself to the repose of contemplation
and to purity of conscience: "When I enter my house, I shall find
rest with her" (Wis 8:16).</p>
<p>1511 Martha is shown to have an extraordinary devotion;
<b>Martha said to Jesus, Lord, if you had been here, my brother
would not have died</b>. Here she reverently mentions two things to
Christ: one of these look to the past, and the other to the future.
She looks to the past when she says, <b>Lord, if you had been here,
my brother would not have died</b>: for she believed that there
would be no place for death when the Lord was present, since she
had seen the woman healed by merely touching the fringe of Jesus'
garment (Matt 9:20). This was reasonable, for life is contrary to
death; but Christ is life and the tree of life: "She [wisdom] is a
tree of life to those who lay hold of her" (Prv 3:18). So if the
tree of life could preserve one from death, much more could Christ.
However, her faith was as yet imperfect, for she thought that
Christ had less power when he was absent than when he was present.
Thus she said, <b>Lord, if you had been here, my brother would not
have died</b>. Of course, this can be said of a limited and created
power, but it should not be said of the infinite and uncreated
power which is God, because God is equally related to things both
present and absent; indeed, all things are present to him: "Am I a
God at hand, says the Lord, and not a God afar off?" (Jer
23:23).</p>
<p>She looks to the future when she adds, <b>and even now I know
that whatever you ask from God, God will give you</b>. In saying
this she spoke the partial truth - for it belonged to Christ as
having a human nature to petition God; thus we read that he often
prayed, and above it is said, "If any one is a worshipper of God
and does his will, God listens to him" (9:31). Yet it was less than
the whole truth; for by saying this she seemed to be thinking of
Christ as a saintly man who could by his prayer revive one already
dead, just as Elisha by his prayer raised one who was dead.</p>
<p>1512 We see how she advanced when the Evangelist adds, <b>Jesus
said to her, Your brother will rise again</b>. Because she was
still imperfect in her understanding, our Lord raised her to higher
things by his teaching. First, he foretells the resurrection of her
brother; secondly, he shows that he has the power to resurrect (v
25). Concerning the first, he does two things. First, he foretells
the coming miracle; secondly, we see Martha's understanding of the
resurrection (v 24).</p>
<p>1513 The miracle our Lord foretold is the raising of Lazarus;
thus he says, <b>Your brother will rise again</b>: "Thy dead shall
live, their bodies shall rise" (Is 26:19). We should note here that
Christ raised three persons from death: the daughter of the ruler
of the synagogue (Matt 9:25); the widow's son, who was being
carried outside the gate of the city (Lk 7:12); and Lazarus, who
had been four days in the tomb. The girl was still in her home, the
youth was outside the gate, and Lazarus was in the tomb. He raised
the girl in the presence of only a few witnesses: the girl's father
and mother, and the three disciples, Peter, James, and John. He
raised the young man in the presence of a large group. And Lazarus
was raised with a number of people standing by, and when Christ was
deeply affected. These three persons represent three kinds or
genera of sins. Some sin by consenting in their hearts to mortal
sin; and these are signified by the girl who was dead in her own
home. Others sin by outside signs and acts, and these are signified
by the dead youth who was being carried outside the city gate.
Finally, those who are firmly habituated to sin are buried in the
tomb. Yet, our Lord raises all of them. But those who sin only by
consent, and die by sinning mortally, are more easily raised. And
because their sin is private, it is healed with a private
corrective. When sin advances without, it needs public remedy.</p>
<p>1514 Martha's understanding of the promised resurrection is
given when the Evangelist says, <b>Martha said to him, I know that
he will rise again in the resurrection at the last day</b>. It had
never been heard that anyone had raised a person who had been four
days in the tomb, so it would not have entered Martha's heart that
Jesus would raise Lazarus from the dead then and there. But she did
believe that this would happen at the general resurrection.
Therefore, she says, <b>I know</b>, that is, I hold it with the
greatest certainty, <b>that he will rise again at the last day</b>:
"I will raise him up at the last day" (6:40).</p>
<p>1515 When the Evangelist says, <b>Jesus said to her, I am the
resurrection and the life</b>, our Lord raises Martha to higher
things. First, Jesus shows his own might and power; secondly, he
mentions the effect of his power, <b>he who believes in me, though
he die, yet shall he live</b>; and thirdly, he demands faith, <b>Do
you believe this?</b></p>
<p>1516 His power is life-giving; thus he says, <b>I am the
resurrection and the life</b>. It is as though he were saying to
Martha: Do you believe that your brother will rise on the last day?
But this general event, that all will rise, will be caused by my
power. Consequently, I, by whose power all will rise at that time,
am also able to raise your brother now.</p>
<p>He is saying two things, namely, that he is <b>the resurrection
and the life</b>. We should note that some need to share in the
effect of life: some, indeed, because they have lost life; and
others, not because they have lost it, but in order that the life
they have may be preserved. In regard to the first he says, <b>I am
the resurrection</b>, because those who have lost their life by
death are restored. In regard to the second he says, <b>and the
life</b>, by which the living are preserved.</p>
<p>We should note further that the statement, <b>I am the
resurrection</b>, is a causal one. It is the same as saying: I am
the cause of the resurrection, for this manner of speaking is
usually applied only to those who are the cause of something. Now
Christ is the total cause of our resurrection, both of bodies and
souls; and so the statement, <b>I am the resurrection</b>,
indicates the cause. He is saying: The entire fact that everyone
will rise in their souls and in their bodies will be due to me:
"For as by a man came death, by a man has come also the
resurrection of the dead" (1 Cor 15:21).</p>
<p>Furthermore, the fact that <b>I am the resurrection</b> is due
to the fact that <b>I am the life</b>: for it is because of life
that they are restored to life, just as it is because of fire that
something aflame which has been extinguished is rekindled: "In him
was life, and the life was the light of men" (1:4).</p>
<p>1517 However, the effect corresponds to the power; thus he says,
<b>he who believes in me, though he die, yet shall he live, and
whoever lives and believes in me shall never die</b>. First, he
treats of the effect which corresponds to the first power [the
power to resurrect]; secondly, the effect which corresponds to the
second power [the power to give life].</p>
<p>The first thing he said about his power is that he is the
resurrection. The effect which corresponds to this is that the dead
are brought to life by him. Referring to this he says, <b>he who
believes in me, though he die, yet shall he live</b>. The reason
for this is that I am the cause of the resurrection, and the effect
of this cause is obtained by believing in me. He says, <b>he who
believes in me, though he die, yet shall he live</b>, because by
believing he has me within himself - "that Christ may dwell in your
hearts through faith" (Eph 3:17). And one who has me, has the cause
of the resurrection. <b>Therefore, he who believes in me shall
live.</b> We saw before (5:25) that some will rise through faith:
"the hour is coming, and now is, when the dead will hear the voice
of the Son of God, and those who hear will live," with a spiritual
life, by rising from the death of sin, and they will also live with
a natural life by rising from the penalty of [physical] death.</p>
<p>The second thing he says of his power is that he is life. The
effect which corresponds to this is the preservation of life. Thus
he says, <b>and whoever lives and believes in me</b>, whoever lives
a life of righteousness, "the righteous shall live by his faith"
(Hab 2:4), <b>shall never die</b>, that is, with an eternal death.
But they will have eternal life: "For this is the will of my
Father, that every one who sees the Son and believes in him should
have eternal life" (6:40). This should not be understood to mean
that one will not physically die; he will die, but he will be
raised up in a soul to a never-ending life, and his flesh will rise
and he will never die again. Thus John continued, "and I will raise
him up at the last day" (6:40).</p>
<p>1518 Jesus requires faith so he can bring her to perfection:
thus he says, <b>Do you believe this?</b> First, our Lord's
question is given. Our Lord does not ask this out of ignorance,
because he knew her faith. Indeed, it was he who had infused the
faith into her: for the act of faith is from God. But he asks this
question in order that she might profess outwardly the faith she
had in her heart: as we read, "For man believes with his heart and
so is justified, and he confesses with his lips and so is saved"
(Rom 10:10).</p>
<p>1519 Secondly, we are given the woman's answer, <b>Yes, Lord; I
believe that you are the Christ, the Son of the living God</b>. Yet
this answer seems to be unrelated to what our Lord had said. For he
had said, <b>I am the resurrection and the life</b>, and then he
asked her whether she believed this. She did not answer: "I believe
that you are the resurrection and the life," but <b>I believe that
you are the Christ, the Son of the living God</b>.</p>
<p>There are two explanations for this. Chrysostom thinks that
Martha did not understand the profound words of Christ and answered
as one bewildered: Lord, I do not understand what you are saying,
namely, that you are the resurrection and the life; but I do
believe this, <b>I believe that you are the Christ, the Son of the
living God</b>.<a href="#_ftn21" name="_ftnref21" id=
"_ftnref21">[21]</a> Augustine, on the other hand, says that Martha
answers this way because it gives the reason for all that our Lord
had said.<a href="#_ftn22" name="_ftnref22" id="_ftnref22">[22]</a>
It is as though she were saying: Whatever you say about your power
and the effect of salvation, I believe it all; because I believe
something more, which is the root of all these things, that is,
<b>that you are the Christ, the Son of the living God</b>.</p>
<p>1520 Martha's profession is complete, for she professes Christ's
dignity, his nature and his mission, that is, to be made flesh. She
professes his dignity, both royal and priestly, when she says,
<b>you are the Christ</b>. Now "Christ" means "anointed." And kings
and priests are anointed. Consequently, Christ is king and priest.
So the angel said: "To you is born this day in the city of David a
Savior, who is Christ the Lord" (Lk 2:11). Furthermore, he is a
"Christ" in a unique way, for others are anointed with a visible
oil, but he is anointed with an invisible oil, that is, with the
Holy Spirit, and more abundantly than others: "God, your God, has
anointed you with the oil of gladness above your fellows" (Ps
45:7). Indeed, he was anointed above his fellows "for it is not by
measure that he gives the Spirit" (3:34).</p>
<p>Then she professes that Christ's nature is divine and equal to
the Father; she says, <b>the Son of the living God</b>. In calling
him uniquely the Son of the living God, she affirms the truth of
his sonship: for he is not the true Son of God unless he is of the
same nature as his Father. Thus it is said of Christ: "That we may
be in his true Son, Christ. This is the true God and eternal life"
[1 Jn 5:20].</p>
<p>She professes the mystery of his mission when she says, <b>he
who is coming into the world</b>, by assuming flesh. Peter
professed the same: "You are the Christ, the Son of the living God"
(Matt 16:16); and Christ says, "I came from the Father and have
come into the world" (16:28).<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 5</b></p>
<blockquote>
<p><b>28 When she had said this, she went and called her sister
Mary, saying quietly, "The Teacher is here and is calling for you."
29 And when she heard it, she rose quickly and went to him. 30 Now
Jesus had not yet come to the village, but was still in the place
where Martha had met him. 31 When the Jews who were with her in the
house, consoling her, saw Mary rise quickly and go out, they
followed her, supposing that she was going to the tomb to weep
there. 32 Then Mary, when she came where Jesus was and saw him,
fell at his feet, saying to him, "Lord, if you had been here, my
brother would not have died." 33 When Jesus saw her weeping, and
the Jews who came with her also weeping, he was deeply moved in
spirit and troubled [himself]; 34 and he said, "Where have you laid
him?" They said to him, "Lord, come and see." 35 Jesus wept. 36 So
the Jews said, "See how he loved him." 37 But some of them said,
"Could not he who opened the eyes of the blind man have kept this
man from dying."</b></p>
</blockquote>
<p>1521 The Evangelist, after describing Martha, now describes
Mary. First, he mentions how she was called; secondly, her meeting
with Christ; and thirdly, the devotion she showed him (v 32).</p>
<p>1522 Mary was called by Martha, who had been consoled and
instructed by Christ, as she did not want her sister to miss such
consolation. <b>When she had said this</b>, the previous words, to
the Lord, <b>she went and called her sister Mary, saying quietly,
The Teacher is here and is calling for you</b>. She called her
sister quietly: "The words of the wise heard in quiet&hellip;"
(Eccl 9:17). She did this because a number of Jews were with her
sister, as has been said; and perhaps there were some among them
who did not like Jesus, or would have left, or who, if they had
heard what Martha said, would not have followed her. As for the
mystical sense, we may understand that one more efficaciously calls
upon Christ in quiet or in private: "In quietness and in trust
shall be your strength" (Is 30:15).</p>
<p>1523 There is a problem about her saying, <b>the Teacher is here
and is calling for you</b>. This seems to be false, because our
Lord did not tell Martha to call Mary. Augustine says that the
Evangelist omitted this detail from his account for the sake of
brevity, for perhaps our Lord did tell Martha to call her.<a href=
"#_ftn23" name="_ftnref23" id="_ftnref23">[23]</a> However, others
say that Martha considered the very presence of Christ as a call.
Martha was thinking: If he is here, it would be inexcusable for one
not to go to meet him.</p>
<p>1524 Next, the Evangelist describes Mary going to meet Christ.
He does three things about this: first, he mentions her promptness;
secondly, the place where she meets Christ; and thirdly those who
came with her (v 31).</p>
<p>1525 Mary went to Christ promptly, not delaying on account of
her sorrow, or hesitating because of those who were with her. But
<b>when she heard it, she rose quickly</b> from the house where she
was <b>and went to him</b>, Jesus. It is clear from this that
Martha would not have arrived before Mary if Mary had been
immediately told of Jesus' coming. Further, this furnishes us with
the example that we are not to delay when called to Christ: "Do not
delay to turn to the Lord, nor postpone it from day to day" (Sir
5:7); "I will hear him as a teacher" [Is 50:4].</p>
<p>1526 Mary meets Christ at the same place where Martha had spoken
to him; <b>Now Jesus had not yet come to the village, but was still
in the place where Martha had met him</b>. The Evangelist mentions
this so that we do not think that Mary's trip was unnecessary, for
Christ could have reached her village just as quickly as Martha
did. But Christ remained where he was so as not to appear to be
thrusting himself into a miracle. Yet once he is asked and
prompted, he does perform a miracle, once they realize that Lazarus
is dead, and so the miracle cannot be denied. We can also
understand from this that when we wish to have the advantage of
Christ we should go to meet him, and not wait until he accommodates
himself to us; rather, we should accommodate ourselves to him:
"They shall turn to you, but you shall not turn to them" (Jer
15:19).</p>
<p>1527 Those who followed Mary are described when the Evangelist
says, <b>the Jews who were with her in the house&hellip;followed
her</b>. The reason they followed her is given when he says,
<b>supposing that she was going to the tomb to weep there</b>. They
thought that her action was inspired by her grief, since they had
not heard what Martha had said to her. This was a commendable thing
for the Jews to do, for as Sirach (7:34) says: "Do not fail those
who weep." Still, that they did follow Mary was an effect of divine
providence, and it was, as Augustine says, so that with all these
present when Lazarus was raised, this great miracle of raising one
who had been dead for four days would have many witnesses.<a href=
"#_ftn24" name="_ftnref24" id="_ftnref24">[24]</a></p>
<p>1528 Then when he says, <b>then Mary, when she came where Jesus
was and saw him, fell at his feet</b>, we see Mary's devotion to
Jesus. First, we see the devotion she showed by her actions and
secondly, the devotion she showed by her words.</p>
<p>1529 In regard to the first, notice her security and humility.
She is secure because, contrary to the orders of the leaders that
no one profess Christ, she is neither shamed by the crowd nor does
she show any regard for the Jews' mistrust of Christ. Even though
some of Christ's enemies are present, she runs to him: "The
righteous are bold as a lion" (Prv 28:1).</p>
<p>She shows her humility because <b>she fell at his feet</b>,
which was not said about Martha: "Humble yourselves therefore under
the mighty hand of God, that in due time he may exalt you" (1 Pet
5:6); "Let us worship at his foot stool" (Ps 132:7).</p>
<p>1530 She shows her devotion in words when she says to him,
<b>Lord, if you had been here, my brother would not have died</b>.
For she believed that he was the life, and where he was there would
be no place for death: "What fellowship has light with darkness?"
(2 Cor 6:14). It is like saying, says Augustine: "As long as you
were present with us, no sickness or infirmity dared to appear
among those with whom Life was a guest. O faithless fellowship!
While you were still living in the world, your friend died. If a
friend dies, what will an enemy suffer?"<a href="#_ftn25" name=
"_ftnref25" id="_ftnref25">[25]</a></p>
<p>1531 Next (v 33), Christ's feelings are presented. Christ did
not answer Mary in the same way that he answered Martha; because of
the crowd which was present he did not say anything, but showed his
power by his actions. First, we see Christ's affection for Mary;
secondly, the remarks of the Jews about Christ's affection (v 36).
Concerning the first, the Evangelist does three things. First, he
mentions the affection present in the heart of Christ; secondly,
how he expressed it in words (v 34); and thirdly, how he revealed
it by his tears (v 35).</p>
<p>1532 With regard to the first, he says, <b>When Jesus saw her
weeping</b>&hellip;We should note here that Christ is truly divine
and truly human. And so in his actions we find almost everywhere
that the divine is mingled with the human, and the human with the
divine. And if at times something human is mentioned about Christ,
something divine is immediately added. Indeed, we read of no
weakness of Christ greater than his passion; yet as he hangs on the
cross divine events are manifested: the sun is obscured, rocks are
rent, the bodies of the saints that had been asleep arise. Even at
his birth, as he lay in the manger, a star shines in the heavens,
the angels sing his praises, and the Magi and kings offer gifts. We
have a similar situation here: for Christ experiences a certain
weakness in his human affections, becoming disturbed over the death
of Lazarus. We read, <b>he was deeply moved in spirit and troubled
himself</b>.</p>
<p>1533 In regard to this disturbance, we should note his
compassion; secondly, his discernment; and thirdly, his power.
There is compassion for a right reason, for one is rightly troubled
by the sadness and the evils which afflict others. About this the
Evangelist says, <b>When Jesus saw her weeping</b>. "Rejoice with
those who rejoice, weep with those who weep" (Rom 12:15).</p>
<p>1534 There is discernment, because Jesus is troubled in harmony
with the judgment of reason. Thus the Evangelist says that <b>he
was deeply moved in spirit</b>, that is, observing the judgment of
reason. In the Scriptures the spirit is also called the mind or
reason, as in Ephesians (4:23): "Be renewed in the spirit of your
minds." Sometimes these emotions of the sensitive part are neither
evoked by the spirit, nor preserve the moderation of reason;
rather, they go against it. But this did not happen in Christ
because he was deeply moved in spirit.</p>
<p>But what does it indicate to say that he was deeply moved in
spirit (<i>fremuit spiritu</i>)? It seems that it indicates anger:
"A king's wrath is like the growling (<i>fremitus</i>) of a lion"
(Prv 19:12). It also seems to indicate indignation or resentment,
according to Psalm 112 (v 10): "He gnashes (<i>fremet</i>) his
teeth and melts away." I answer that Christ's being deeply moved
indicates a certain anger and resentment of the heart. For all
anger and resentment are caused by some kind of pain and sadness.
Now there are two things involved here: the one about which Christ
was troubled was death, which was inflicted upon the human race on
account of sin; the other, which he resented, was the cruelty of
death and of the devil. Thus, just as when one wants to repel an
enemy he is saddened by the evils inflicted by him, and indignant
at the very though of him, so too Christ was saddened and
indignant.</p>
<p>1535 There was power here because Christ troubled himself by his
own command. Sometimes such emotions arise for an inappropriate
reason, as when a person rejoices over something evil, or is
saddened over what is good: like they "who rejoice in doing evil
and delight in the perverseness of evil" (Prv 2:14). But this was
not the case with Christ; thus he says, <b>When Jesus saw her
weeping&hellip;he troubled himself</b>. And sometimes such emotions
arise for a good reason, but are not moderated by reason. So he
says, <b>he was deeply moved in spirit</b>. Further, although these
emotions are moderated, they sometimes spring up before the
judgment of reason, as when they are sudden. This was not the case
with Christ either, because every movement of his sensitive
appetite was according to the control and command of reason.</p>
<p>Thus he says, <b>he troubled himself</b> (<i>turbovit
semetipsum</i>). This was like saying: He took on this sadness by a
judgment of reason.</p>
<p>But how does this agree with the statement of Isaiah [42:4]: "He
will not be sad nor troubled"? I answer that this refers to a
sadness which precedes the judgment of reason and is immoderate.
Christ willed to be troubled and to feel sadness for three reasons.
First, to show the condition and the truth of his human nature.
Secondly, so that by controlling his own sadness, he might teach us
to moderate our own sadness. The Stoics had taught that a wise man
is never sad. But it seems very inhuman not to be sad at the death
of another. However, there are some who become excessively sad over
the evils which afflict their friends. Now our Lord willed to be
sad in order to teach us that there are times when we should be
sad, which is contrary to the opinion of the Stoics; and he
preserved a certain moderation in his sadness, which is contrary to
the excessively sad type. Thus the Apostle says: "But we would not
have you ignorant, brethren, concerning those who are asleep, that
you may not grieve as others do who have no hope" (1 Thess 4:13).
"Weep for the dead, for he lacks the light" (Si 22:11), and then it
continues, "Weep less bitterly for the dead, for he has attained
rest." The third reason is to tell us that we should be sad and
weep for those who physically die: "I am utterly spent and crushed"
(Ps 38:8). <a href="#_ftn26" name="_ftnref26" id=
"_ftnref26">[26]</a></p>
<p>1536 Then our Lord shows the emotion in his own heart by words;
he says, <b>Where have you laid him?</b> Was our Lord really
ignorant of the place where he had been buried? It seems not, for
just as in his absence he knew, because of his divinity, of
Lazarus' death, so in the same way he knew where his tomb was. Why
did he ask about something he already knew? I answer that he did
not ask as though he did not know, but upon being shown the tomb by
the people, he wanted them to admit that Lazarus had died and was
buried. In this way he could prevent the miracle from being
doubted.</p>
<p>There are also two mystical reasons for this. One is that a
person who asks a question does not seem to know the things he asks
about. Now, Lazarus in his tomb signifies those who are dead in
their sins. And so our Lord presents himself as ignorant of where
Lazarus is to have us understand that he does not, in a way, know
sinners, according to: "I never knew you" (Matt 7:23); and in
Genesis God said to Adam, "Where are you?" (3:9). The other reason
is that if anyone rises from sin to the state of divine
righteousness, it is due to the depths of divine predestination,
the depths of which we are ignorant: "For who has known the mind of
the Lord, or who has been his counselor?" (Rom 11:34); "For who
among them has stood in the council of the Lord to perceive and
hear his word" (Jer 23:18). And so our Lord, implying this, acts as
one who does not know, since we also do not know this. Thus our
Lord's question is given, and the answer of the people, when the
Evangelist says, <b>They said to him, Lord, come and see</b>.
<b>Come</b>, by showing mercy; <b>and see</b>, by giving your
attention: "Consider my affliction and my trouble, and forgive all
my sins" (Ps 25:18).</p>
<p>1537 Next, our Lord reveals his emotion with tears; the
Evangelist says, <b>he wept</b>. Now his tears did not flow from
necessity, but out of compassion and for a purpose. Christ was a
well-spring of compassion, and he wept in order to show us that it
is not blameworthy to weep out of compassion: "My son, let your
tears fall for the dead" (Sir 38:16). He wept with a purpose, which
was to teach us that we should weep because of sin: "I am weary
with my moaning; every night I flood my bed with tears" (Ps
6:6).</p>
<p>1538 The Evangelist mentions the remarks that were made about
Christ's affection when he says, <b>So the Jews said, See how he
loved him!</b> First, he mentions those who sympathize with
Christ's affection; secondly, those who doubted his previous
miracle (v 37).</p>
<p>The Evangelist infers that some sympathize with Christ's
affection when he says, <b>So the Jews said</b>, after Christ
showed his affections by his words and tears, <b>See how he loved
him!</b>: for love is especially manifested when people are
afflicted: "A brother is born for adversity" (Prv 17:17). As for
the mystical sense, we understand by this that God loves us even
when we are sinners, for if he did not love us he would not have
said: "For I came not to call the righteous, but sinners" (Matt
9:13). So we read in Jeremiah (31:3): "I have loved you with an
everlasting love; therefore I have continued my faithfulness to
you."</p>
<p>1539 Those who doubted his previous miracle were from the group
which envied Christ. The Evangelist says, <b>But some of them</b>,
the Jews, <b>said, Could not he who opened the eyes of the blind
man have kept this man from dying?</b> It was the same as saying:
If he loved him so much that he now weeps over his death, it seems
that he did not want him to die, for sadness concerns things that
we do not want. So, if he died against Christ's wishes, it seems
that Christ was not able to prevent his death; and all the more it
seems that he could not open the eyes of the man born blind. Or,
one could say that the Jews were speaking out of wonder or
astonishment, as Elisha spoke when he said, "Where is the Lord, the
God of Elijah?" (2 Kings 2:14); and David in "Lord, where is thy
steadfast love of old?" (Ps 89:49).<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 6</b></p>
<blockquote>
<p><b>38 Then Jesus, deeply moved again, came to the tomb; it was a
cave, and a stone lay upon it. 39 Jesus said, "Take away the
stone." Martha, the sister of the dead man, said to him, "Lord, by
this time there will be an odor, for he has been dead for four
days." 40 Jesus said to her, "Did I not tell you that if you would
believe you would see the glory of God?" 41 So they took away the
stone. And Jesus lifted up his eyes and said, "Father, I thank thee
that thou hast heard me. 42 I knew that thou hearest me always, but
I have said this on account of the people standing by, that they
may believe that thou didst send me." 43 When he had said this, he
cried with a loud voice, "Lazarus, come out." 44 [Immediately] the
dead man came out, his hands and feet bound with bandages, and his
face wrapped with a cloth. Jesus said to them, "Unbind him, and let
him go."<a href="#_ftn27" name="_ftnref27" id=
"_ftnref27">[27]</a></b></p>
</blockquote>
<p>1540 The Evangelist, after having given certain preambles to the
raising of Lazarus, now presents the raising itself. He considers
four things: first, Christ's arrival at the tomb; second, the
removal of the stone (v 39); third, Christ's prayer; and fourth,
the actual raising of the dead Lazarus (v 43).</p>
<p>1541 In regard to the first he says, <b>Then Jesus, deeply moved
again, came to the tomb</b>. The Evangelist is careful to
frequently mention that Christ wept and was deeply moved because,
as Chrysostom says, he will later show the power of his
divinity.<a href="#_ftn28" name="_ftnref28" title="" id=
"_ftnref28">[28]</a> And so he affirms that Christ experienced the
weaker and humbler marks of our nature so that we do not doubt the
reality of his human nature. And just as John shows his divine
nature and power more explicitly than the other Evangelists, so he
also mentions his weaker aspects, and other such things which
especially reveal the affections of Christ's human nature.</p>
<p>As for the mystical sense, he was deeply moved in order that we
might understand that those who rise from sin should continue to
weep without interruption, according to: "All the day I go about
mourning" (Ps 38:6).</p>
<p>Or, one could say that while Christ was deeply moved before due
to the death of Lazarus, he is deeply moved now because of the
unbelief of the Jews. Thus the Evangelist mentioned their doubt
about his previous miracle, when they said, "Could not he who
opened the eyes of the blind man have kept this man from dying."
Indeed, he was deeply moved with compassion and pity for these
Jews: "He saw a great throng; and he had compassion on them" (Matt
14:14).</p>
<p>1542 The Evangelist next mentions the removal of the stone; and
he does four things about this. First, he describes the stone;
secondly, he mentions the order of Christ to remove it; thirdly, he
adds the objection to taking away the stone; fourthly, he states
that the order was carried out.</p>
<p>1543 The stone is described as being over the tomb; he says,
<b>it was a cave, and a stone lay upon it</b>. Note that in those
regions they had certain cavities in the form of caves that were
used as human burial places, and in them they could bury many
bodies over the course of time. So they have an entrance which they
could close and open with a stone when necessary. Thus we read,
<b>a stone lay upon it</b>, i.e., over the entrance to the cave. We
read the same in Genesis (c 23) when Abraham purchased a field and
a cave for the burial of his wife Sarah.</p>
<p>In the mystical sense, the cave signifies the depths of sin,
which it is said: "I have come into deep waters, and the flood
sweeps over me" (Ps 69:2). The stone laid upon the cave signifies
the Law, which was written on stone, and which did not take away
sin, but held them in sin, because they sinned more gravely in
acting against the Law. Thus we read in Galatians (3:22): "The
scripture consigned all things to sin" (Gal 3:22).</p>
<p>1544 Then when he says, <b>Jesus said, Take away the stone</b>,
he gives Christ's order to remove the stone. One might ask: Since
it is a greater thing to raise the dead than to remove a stone, why
did not Christ also use his power to remove the stone? Chrysostom
says that this was done in order to secure greater certitude about
this miracle, that is, to make them such witnesses to the miracle
that they could not, like they did in the case of the blind man,
say and maintain that this was not the same person.<a href=
"#_ftn29" name="_ftnref29" id="_ftnref29">[29]</a></p>
<p>As for the mystical sense, according to Augustine, the removing
of the stone signifies the removal of the weight of the legal
observances from Christ's faithful who came into the Church from
the Gentiles, for some wanted to impose these observances on
them.<a href="#_ftn30" name="_ftnref30" id="_ftnref30">[30]</a>
Thus St. James says: "For it has seemed good to the Holy Spirit and
to us to lay upon you no greater burden than these necessary
things" (Acts 15:28); and Peter says in the same work: "Why do you
make trial of God by putting a yoke upon the neck of the disciples
which neither our fathers nor we have been able to bear" (Acts
15:10). Concerning this our Lord says, <b>Take away the stone</b>,
i.e., the burden of the Law, and preach peace.</p>
<p>Or, the stone signifies those in the Church who live wickedly,
and so are a scandal to those who would believe, because they
hinder their conversion. We read about this stone in Psalm 91 (v
12): "Lest you dash your foot against a stone." This is the stone
that our Lord orders removed: "Remove every obstruction from my
people's way" (Is 57:14).</p>
<p>1545 Next, we see Martha's objection. First, we see what she
said; secondly, the words of Christ's answer.</p>
<p>1546 The Evangelist mentions Martha's words when he says,
<b>Martha, the sister of the dead man, said to him, Lord, by this
time there will be an odor, for he has been dead four days</b>. As
for the literal sense, this happened in order to show the truth of
the miracle, as his members were already beginning to corrupt and
dissolve. As for the mystical sense, one who habitually sins is
said to smell, that is, the foul odor of his reputation is spread
abroad by his sins. For just as good works spread a good odor, as
the Apostle says - "We are the aroma of Christ to God" (2 Cor 2:15)
- so from evil works there arises an evil odor and a stench. Such a
person is aptly described in terms of "four days," for he is
pressed by the weight of earthly sins and sensual desires, and
earth is the last of the four elements: "The stench and foul smell
of him will rise" (Joel 2:20).</p>
<p>1547 Christ answers her, saying, <b>Did not I tell you that if
you would believe you would see the glory of God?</b> Here our Lord
seems to reprove Martha for not remembering what Christ had said to
her: "He who believes in me, though he die, yet shall he live." For
Martha was not certain that Christ could raise a person who had
been dead four days. Although Christ had recently raised certain
dead persons, this seemed impossible to believe of her brother
because of the long time he had been dead. And so our Lord said,
<b>Did not I tell you that if you would believe you would see the
glory of God?</b> that is, the raising of your brother, by which
God will be glorified.</p>
<p>Although our Lord had said to his apostles before that this
miracle would be for his glory, saying, "so that the Son of God may
be glorified by means of it" (11:4), that is, by means of this
death, he now says to Martha that this miracle will be for the
glory of God. The reason for this is that the glory of the Father
and of the Son and of the Holy Spirit is the same. However, he did
not mention the glory of the Son here so as not to excite the Jews
who were present and ready to dispute him.</p>
<p>1548 These words of our Lord suggest two fruits of our faith.
The first is the performing of miracles, which is due to faith: "If
you have faith as a grain of mustard seed, you will say to this
mountain, 'Move hence to yonder place,' and it will move; and
nothing will be impossible to you" (Matt 17:19). The Apostle also
says: "If I have all faith, so as to remove mountains&hellip;." (1
Cor 13:2); and in Mark (16:20) we read: "And they went forth and
preached everywhere, while the Lord worked with them and confirmed
the message by the signs that attended it." Now this working of
miracles is for the glory of God; thus he says, <b>if you would
believe you would see the glory of God.</b></p>
<p>The second fruit is the vision of eternal glory, which is due as
a reward to faith; thus he says, <b>you would see the glory of
God</b>: "If you do not believe, you will not understand," as we
read in Isaiah [7:9], in an alternate version; and in 1 Corinthians
it is said: "For now we see in a mirror dimly," by faith, "but then
face to face."</p>
<p>1549 Next, the Evangelist mentions that the command was carried
out, saying, <b>So they took away the stone</b>. We may consider
here, according to Origen, that the delay in removing the stone was
caused by the sister of the deceased.<a href="#_ftn31" name=
"_ftnref31" id="_ftnref31">[31]</a> Consequently, the raising of
her brother was delayed as long as she detained Christ with her
talk; but as soon as the command of Christ was obediently carried
out, her brother was raised. And we can learn from this not to
interpose anything between the commands of Christ and their
execution if we desire the effect of salvation to follow at once:
"As soon as they heard of me they obeyed me" (Ps 18:44).</p>
<p>1550 Then he considers the prayer of Christ, in which he gives
thanks. The Evangelist mentions four things in this regard. First,
he mentions his way of praying; secondly, the efficacy of his
prayer; thirdly, he excludes Christ's need to pray; and fourthly he
mentions the usefulness of his prayer.</p>
<p>1551 Christ's way of praying is appropriate, because <b>Jesus
lifted up his eyes</b>, that is, he lifted up his understanding,
directing it in prayer to the Father above. As for us, if we wish
to pray according to the example of Christ's prayer, we have to
raise the eyes of our mind to him by turning them from the
memories, thoughts and desires of present things. We also lift our
eyes to God when we do not rely on our own merits, but hope in his
mercy alone: "To thee I lift up my eyes, O thou who art enthroned
in the heavens! Behold, as the eyes of servants look to the hand of
their master, as the eyes of a maid to the hand of her mistress, so
our eyes look to the Lord our God, till he have mercy upon us" (Ps
123:1); and "Let us lift up our hearts and hands to God in heaven"
(Lam 3:41).</p>
<p>1552 He mentions the efficacy of this prayer when he says,
<b>Father, I thank thee that thou hast heard me</b>. Here we have a
sign that God is quick to give, as we read: "Lord, thou wilt hear
the desire of the meek" (Ps 10:17), so that he hears our desires
even before they are put into words: "He will surely be gracious to
you at the sound of your cry; when he hears it, he will answer you"
(Is 30:19); and again in the same book: "While they are yet
speaking I will hear" (65:24). Therefore, with much more reason we
can think that God the Father, anticipating the prayer of our Lord,
the Savior, would have heard him: for the tears which Christ shed
at the death of Lazarus acted as a prayer.</p>
<p>By giving thanks at the beginning of his prayer, Christ gives us
the example that when we pray, we should thank God for the benefits
we have already received before asking for new ones: "Give thanks
in all circumstances" (1 Thess 5:18).</p>
<p>1553 If the phrase, <b>that thou hast heard me</b>, is
interpreted as applying to Christ insofar as he is human, there is
no difficulty: for as having a human nature Christ is less than the
Father and, accordingly, it is appropriate for him to pray to the
Father and be heard by him. But if, as Chrysostom wants, it is
applied to Christ as God, then there is a problem: for as God, it
is not fitting that he pray or be heard, but rather that he hear
the prayers of others.<a href="#_ftn32" name="_ftnref32" id=
"_ftnref32">[32]</a> Consequently, it should be said that one is
heard when his will is fulfilled. Now the will of the Father is
always fulfilled, because "He does whatever he pleases" (Ps 115:3).
Therefore, since the will of the Father is the same as the will of
the Son, whenever the Father fulfills his own will, he fulfills the
will of the Son. Thus, the Son says, as Word, <b>that thou hast
heard me</b>, i.e., that you have done those things which were in
your Word to be done. For he spoke and they were done.</p>
<p>1554 Christ's need to pray is excluded when he says, <b>I knew
that thou hearest me always</b>. Here our Lord vaguely shows his
own divinity. As if to say: In order that my will be done I do not
need prayer, because from eternity my will has been fulfilled: "In
all things he was heard for his reverence" [Heb 5:7]. <b>I knew</b>
with certitude <b>that thou hearest me</b>, the Word,
<b>always</b>: because whatever you do, these things are in me to
be done.</p>
<p>1555 Again, <b>thou hearest me</b> in my human nature
<b>always</b>, because my will is always conformed to your will.
<b>But I have said this on account of the people standing by, that
they may believe that thou didst send me</b>. We understand from
this that our Lord did and said many things for the benefit of
others: "For I have given you an example, that you also should do
as I have done to you" (13:15). For every action of Christ is a
lesson for us. In particular, Christ wanted to show by his prayer
that he was not separated from the Father, but recognized him as
his principle. And so he added, <b>that they may believe that thou
didst send me</b>: "And this is eternal life, that they know thee
the only true God, and Jesus Christ whom thou has sent" (17:3);
"God sent forth his Son, born of woman, born under the law" (Gal
4:4). And this is the benefit coming from his prayer.</p>
<p>1556 Now the Evangelist considers the raising of Lazarus; and he
does three things. First, he mentions the voice of the one
awakening him; secondly, the effect of his voice (v 44); and
thirdly, the command to unbind the one awakened.</p>
<p>1557 The voice of the one awakening Lazarus is described as
loud: <b>When he had said this</b>, that is, Jesus, <b>he cried
with a loud voice</b>. As for the literal sense, this was done to
refute the error of certain Jews and of the Gentiles that the souls
of the dead lingered in the tombs with their bodies. So, <b>he
cried with a loud voice</b>, as though summoning from afar the soul
which was not present in the tomb.</p>
<p>Or, and this is a better explanation, it might be said that
Christ's voice is described as loud because of its great power: for
its power was so great that it raised Lazarus who had been dead
four days, just as one asleep is roused from sleep: "He gave power
to his voice" [Ps 67:34]. Further, this loud voice represents that
loud voice which will sound at the general resurrection and by
which all will be roused from their graves: "At midnight there was
a cry" (Matt 25:6).</p>
<p>He cried out, I say, saying, <b>Lazarus, come out</b>. He called
him by his own name because such was the power of his voice that
all the dead without distinction would have been awakened if he had
not limited it to one by mentioning his name, as Augustine says
when speaking of the Word of the Lord.<a href="#_ftn33" name=
"_ftnref33" id="_ftnref33">[33]</a> Again, we understand from this
that Christ calls sinners to come out from living in sin: "Come out
of her, my people" (Rev 18:4). We are also called to let our sins
come out of concealment by revealing them in confession: "If I have
concealed my transgressions from men" (Job 31:33).</p>
<p>1558 Then (v 44), the effect of this voice is given: first, the
resurrection of the dead man; secondly, his condition. The
resurrection of the dead man was immediately after our Lord's
command: <b>immediately the dead man came out</b>. For such was the
power of Christ's voice that it gave life without any delay, as
will happen at the general resurrection when the dead will rise in
the twinkling of an eye when they hear the sound of the trumpet:
"And the dead in Christ will rise first" (1 Thess 4:16). For
Christ's mission was already being anticipated, as it was stated
above: "The hour is coming, and now is, when the dead will hear the
voice of the Son of God, and those who hear will live" (5:25). In
this way what our Lord said was fulfilled: "I go to awake him"
(11:11).</p>
<p>As to the condition of the one rising, he is described as having
<b>his hands and feet bound with bandages</b>, with which the
people of ages past wrapped their dead, <b>and his face wrapped
with a cloth</b>, in order to hide his gruesome appearance. He was
commanded to rise bound and wrapped to provide a greater proof of
the miracle.</p>
<p>1559 When Jesus says, <b>Unbind him and let him go</b>, he
orders that he be unbound so that those who do this may be more
reliable witnesses to the miracle and have it more forcefully
impressed on their memory. Furthermore, when they approach and
touch him, they can see that is really he. He adds, <b>and let him
go</b>, to show that this miracle is not an illusion: for at times
certain magicians have seemed to raise the dead, but those who were
raised could not live as they formerly had because their raising
was not real but illusory.</p>
<p>1560 Augustine gives a mystical explanation to this entire verse
beginning at <b>The dead man came out</b>. He does this in two
ways, depending on two ways of coming out. The sinner comes out
when by repenting he passes from the practice of sin to the state
of righteousness: "Come out from them, and be separate from them"
(2 Cor 6:17). However, his hands are bound with bandages, i.e.,
with carnal desires, because, although he is rising from his sins,
he cannot escape such annoyances as long as he lives in the body.
Thus the Apostle says: "I of myself serve the law of God with my
mind, but with my flesh I serve the law of sin" (Rom 7:25). His
face being wrapped with a cloth signifies that in this life we
cannot have full knowledge of God: "For now we see in a mirror
dimly, but then face to face" (1 Cor 12:12). Christ commands them
to unbind him and let him go because after this life all the veils
are lifted from those who rise from sin, so that they may
contemplate God "face to face" (1 Cor 12:12). Then we will be
unbound from the corruptibility of the flesh which is like a chain
binding and weighing down the soul and keeping it from full and
clear contemplation: "Loose the bonds from your neck, O captive
daughter of Zion" (Is 52:2). This is one way to come out in a
spiritual manner, and is given by Augustine in his work, <i>The
Book of Eighty-Three Questions</i><b>.<a href="#_ftn34" name=
"_ftnref34" id="_ftnref34"><b>[34]</b></a></b></p>
<p>Another way to come out is by confession, about which it is
said: "He who conceals his transgressions will not prosper, but he
who confesses and forsakes them will obtain mercy" (Prv 28:13). One
comes out in this way by leaving his secret sins by disclosing them
in confession. Now that one confesses is due to God calling him
with a loud voice, that is, by grace. And the one who confesses, as
still guilty, is the dead person still wrapped in bandages. In
order for his sins to be loosed, the ministers are commanded to
loose him and let him go. For the disciples loose those whom Christ
by himself vivifies inwardly, because they are absolved, being
vivified by the ministry of the priests: "Whatever you loose on
earth shall be loosed in heaven" (Matt 16:19).</p>
<p>1561 Some who consider this mystery say that just as Christ by
himself vivified Lazarus, and once he was vivified he was ordered
to be loosed by the disciples, so God vivifies a soul from within
by grace by remitting its guilt and absolving it from the debt of
eternal punishment; but priests, by the power of the keys, absolve
in regard to the temporal punishment. But this position attributes
too little to the keys of the Church. For it is proper to the
sacraments of the New Law that in them grace is conferred. But the
sacraments exist in the administration of the ministers. Thus, in
the sacrament of penance, contrition and confession behave
materially on the part of the one receiving the sacrament; but the
causative power of the sacrament lies in the absolution of the
priest, by the power of the keys, through which he somehow applies
the effect of our Lord's passion to the one he absolves so that he
obtains remission. Therefore, if the priest only absolved the
punishment, the sacrament of penance would not confer a grace by
which guilt is remitted; and consequently it would not be a
sacrament of the New Law. Therefore, one must say that just as in
the sacrament of baptism, the priest, by pronouncing the words and
washing outwardly, exercises the ministry of baptism, while Christ
baptizes inwardly, so the priest, by the power of the keys,
outwardly administers the ministry of absolution, while Christ
remits the guilt by grace.<a href="#_ftn35" name="_ftnref35" id=
"_ftnref35">[35]</a></p>
<p>1562 Yet a difficulty arises from the fact that those who
usually come for baptism are children who have not been justified
before baptism, but obtain the grace of remission in baptism,
whereas those who come for absolution are adults, who usually have
obtained the remission of their sins beforehand by contribution;
consequently, the absolution that follows seem to contribute
nothing to the remission of sins.</p>
<p>If this matter is carefully considered as affecting adults, in
both cases it will be seen that there is a perfect parallel. For it
happens that certain adults having a desire to be baptized obtain
the remission of their sins by the baptism of desire before they
actually receive the sacrament of baptism; and yet the baptism
which follows, so far as what it is of itself is concerned, effects
the remission of sins, although it does not so function in a person
whose sins are already remitted, but he obtains only an increase of
grace. However, if an adult was not perfectly disposed before
baptism to obtain the remission of his sins, still in the very act
of being baptized he obtains their remission by the power of
baptism, unless he places some obstacle to the Holy Spirit by his
insincerity. The same must be said of penance. For if a person was
fully contrite before the absolution of the priest, he obtains the
remission of his sins by having the desire to subject himself to
the keys of the Church, without which there would not be true
contrition. But if there was not beforehand a full contrition
sufficient for remission, he obtains the remission of his guilt in
the absolution, unless he puts an obstacle to the Holy Spirit. And
the same is true in the Eucharist and in the Anointing of the Sick,
and in the other sacraments.<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 7</b></p>
<blockquote>
<p><b>45 Many of the Jews therefore, who had come with Mary [to
Mary and Martha] and had seen what he did, believed in him; 46 but
some of them went to the Pharisees and told them what Jesus had
done. 47 So the chief priests and the Pharisees gathered the
council and said, "What are we to do? For this man performs many
signs. 48 If we let him go on thus, every one will believe in him,
and the Romans will come and destroy both our place and our
nation." 49 But one of them, Caiaphas, who was high priest that
year, said to them, "You know nothing at all; 50 you do not
understand that it is expedient for you that one man should die for
the people, and that the whole nation should not perish." 51 He did
not say this of his own accord, but being high priest that year he
prophesied that Jesus should die for the nation, 52 and not for the
nation only, but to gather into one the children of God who are
scattered abroad. 53 So from that day on they took counsel how to
put him to death.<a href="#_ftn36" name="_ftnref36" id=
"_ftnref36">[36]</a></b></p>
</blockquote>
<p>1563 After describing the death and resurrection of Lazarus, the
Evangelist now sets forth the effect of his resurrection. First,
its effect on the people; secondly, its effect on their leaders (v
47).</p>
<p>1564 He does two things concerning the first. First, he says
that certain ones among them believed, <b>Many of the Jews
therefore, who had come to Mary and Martha</b> to console them,
<b>and had seen what he did, believed in him</b>. And no wonder,
because such a miracle had not been heard of from the beginning of
time, that is, that one dead four days in the tomb should be raised
to life. Also, our Lord had said that he would perform this miracle
for those standing by, so that they might believe in him. And so
his words were not empty, but many believed because of the miracle
they saw: "Jews demand signs" (1 Cor 1:22).</p>
<p>1565 Secondly, he mentions that some were spreading news of the
miracle, saying, <b>but some of them went to the Pharisees and told
them what Jesus had done</b>. This can be understood in two ways.
In one way, they told the chief priests what Jesus had done in
order to soften them towards Christ and to reproach them for
conspiring against Jesus, who had worked such marvels. In another
way, and this is better, they told them these things in order to
incite them against Christ: for they were unbelievers and were
scandalized at the miracle. This is clear from the way the
Evangelist describes it, for after saying that <b>many of the
Jews&hellip;believed in him</b>, he adds in contrast, <b>but some
of them went to the Pharisees</b>. These are the ones of whom we
read: "Though he had done so many signs before them, yet they did
not believe in him&hellip;For they loved the praise of men more
than the praise of God" (12:37, 43).</p>
<p>1566 Next (v 47), the Evangelist mentions the effect of the
miracle on the leaders. First, we have their evil conspiracy
against Christ; secondly, we see how Christ escaped it (v 54). He
does three things concerning the first. First, he mentions the
gathering of the council; secondly, the problem that confronted
them (v 47); and thirdly, their solution of this problem (v
49).</p>
<p>1567 In regard to the first, three things are mentions about the
wickedness of the chief priests. First of all, their status: for
they were not the common people, but <b>the chief priests and the
Pharisees</b>. Chief priests, because they were in charge of sacred
matters; and they were Pharisees because they had the appearance of
religion. Thus was fulfilled what was stated in Genesis (49:5):
"Simeon and Levi are brothers; weapons of violence are their
swords": for the founders of the sect of the Pharisees were
descended from Simeon, and the chief priests were clearly from the
tribe of Levi.</p>
<p>Secondly, we see that their wickedness was deliberate; thus he
says, they <b>gathered the council</b> in order to make their
plans: "O my soul, come not into their council" (Gen 49:6);
"Blessed is the man who walks not in the counsel of the wicked" (Ps
1:1). But we also read: "No counsel can avail against the Lord"
(Prv 21:30).</p>
<p>Thirdly, we see their evil intention, because it was against
Jesus, i.e., the Savior: "All who hate me whisper together about
me; they imagine the worst for me" (Ps 41:7); "Come, let us make
plots against Jeremiah" (Jer 18:18).</p>
<p>1568 Now (v 47b), he mentions their problem: first, he gives the
reason for this problem; secondly, the core of the problem (v
48).</p>
<p>1569 It was the miracles of Christ that raised their problem; so
they said, <b>What are we to do? For this man performs many
signs</b>. They were blind, for they still called him a man after
such a great demonstration of his divinity. As he himself said:
"The works which the Father has granted me to accomplish, these
very works which I am doing, bear me witness" (5:35). In truth,
they were no less foolish than the blind because they wondered what
they should do, whereas there was nothing for them to do but
believe: "What signs do you do, that we may see, and believe you?"
(6:30). See how many signs he did work! Even they said, <b>this man
performs many signs</b>: "Their wickedness blinded them" (Wis
2:21).</p>
<p>1570 The root of their problem was that they feared the losses
that would follow. The Evangelist mentions two things referring to
this. First, their loss of spiritual leadership. He says about
this, <b>If we let him go on thus, every one will believe in
him</b>. This, of course, would be the best for all concerned,
because it is faith in Christ that saves and leads to eternal life:
"But these are written that you may believe&hellip;and that
believing you may have life in his name" (20:31). But in relation
to their wicked intention this was terrifying to them, for they
believed that no one who believed in Christ would obey them. And
so, because of their ambition, they backed away from salvation and
took others with themselves: "But Diotrephes, who likes to put
himself first does not acknowledge my authority" (3 Jn 1:9).</p>
<p>1571 Secondly, he mentions their ambition for temporal
possessions when he says, <b>and the Romans will come and destroy
both our place and our nation</b>. This seems to follow from the
other, as Augustine says, for if all believed in Christ, there
would be no one left to defend the temple of God against the
Romans, because they would have abandoned the holy temple and the
laws of their fathers, as they thought the teaching of Christ was
directed against these.<a href="#_ftn37" name="_ftnref37" id=
"_ftnref37">[37]</a> But this does not really seem to have much
bearing on the issue, since they would still be subject to the
Romans and would not be planning to war against them. Thus, it
seems better to say, with Chrysostom, that they said this because
they observed that Christ was being honored by the people as a
king.<a href="#_ftn38" name="_ftnref38" id="_ftnref38">[38]</a> And
because the Romans had ordered that no one could be king unless
they had appointed him, they were afraid that if the Romans heard
that they were regarding Christ as a king, they would look upon the
Jews as rebels. Then they would move against them and destroy their
city and nation: "Every one who makes himself a king sets himself
against Caesar" (19:12).</p>
<p>1572 Notice their pitiable state, for they fear nothing but the
loss of temporal things, and do not think of eternal life: "The
fountain of Jacob alone, in a land of grain and wine" (Deut 33:28).
But as we read in Proverbs (10:24): "What the wicked dreads will
come upon him"; and so after our Lord's passion and glorification,
the Romans overcame and displaced them, taking their land and
nation.</p>
<p>1573 The Evangelist sets down the resolution of the problem when
he says, <b>But one of them, Caiaphas, who was high priest that
year, said to them</b>. First, we have the decision; secondly, the
explanation of the decision (v 51); and thirdly, its acceptance by
the assembly (v 53). Concerning the first he does two things.
First, he describes the one making the decision; secondly, he gives
the words of the decision.</p>
<p>1574 The one making the decision is described by his name and
office. By his name, that is, <b>Caiaphas</b>. This name was
appropriate to his wickedness for it means, first of all,
"investigator," and it attests to his presumption: "He who is a
searcher of majesty shall be overwhelmed by glory" [Prv 25:27]. For
he was presumptuous when he said, "I adjure you by the living God,
tell us if you are the Christ, the Son of God" (Matt 26:63).
Secondly, it means "sagacious," which testifies to his cunning,
because he strove to procure the death of Christ. Thirdly, it means
"vomiting," which attests to his foolishness: "Like a dog that
returns to his vomit" (Prv 26:11).</p>
<p>He is described by his office, namely, as <b>high priest that
year</b>. Here we should note, as stated in Leviticus (c 8), that
the Lord appointed one high priest, at whose death another was to
succeed and was to exercise the office of high priest throughout
his life. But later, as ambition and quarrels grew among the Jews,
it was agreed that there should be a number of high priests, and
that all who had attained to this office would exercise it in turn,
year by year. (And sometimes they obtained this office by money; as
Josephus says.) And to indicate this situation he says of the time,
<b>that year</b>.</p>
<p>1575 Next (v 49b), the Evangelist gives the words of the one
making the decision, who first reproaches them for their
sluggishness, saying, <b>You know nothing at all; you do not
understand</b>. This was like saying: You are sluggish and you
understand this affair even more sluggishly. And so, secondly, he
reveals his wickedness, saying, <b>it is expedient for you that one
man should die for the people</b>.</p>
<p>These words have one meaning according to the intention of
Caiaphas, and another according to the explanation of the
Evangelist. In order to explain them according to the evil
intention of Caiaphas, we should note that, as mentioned in
Deuteronomy (13:1), the Lord had commanded: "If a prophet arises
among you, or a dreamer of dreams&hellip;and if he says, 'Let us go
after other gods,'&hellip;that prophet or that dreamer of dreams
shall be put to death." And so, according to this law, Caiaphas
believed that Christ would turn the people from the worship of God:
"We found this man perverting our nation" (Lk 23:2). Thus he says,
<b>You know nothing at all</b>, that is, the Law. <b>You do not
understand that it is expedient for you that one man</b>, this man,
<b>should die</b>, so that the whole nation is not deceived. This
is like saying: The welfare of one man must be ignored for the
public good. Thus Deuteronomy (13:5) continues: "So you shall purge
the evil from the midst of you." "Drive out the wicked person from
among you" (1 Cor 5:13).</p>
<p>1576 But the Evangelist explains this another way, saying, <b>He
did not say this of his own accord</b>. He mentions three things:
first, the author of these words; secondly, their correct meaning
(v 51b); and thirdly, the Evangelist adds to the words of Caiaphas
(v 52).</p>
<p>1577 In regard to the first we should note that because one
might suppose that Caiaphas spoke these words by his own impulse,
the Evangelist rejects this, saying, <b>He did not say this of his
own accord</b>. By this he lets us understand that at times a
person does speak of his own accord. For a human being is what is
the chief thing in him; but this is the intellect and reason. Thus
a human being is what he is because of reason. Therefore, when a
human being speaks from his own reason, he speaks of his own
accord. But when he speaks under a higher and external impulse he
does not speak of his own accord. Now this happens in two ways.
Sometimes one is moved by the divine Spirit: "It is not you who
speak, but the Spirit of your Father speaking through you" (Matt
10:20). But sometimes one is moved by a wicked spirit, as those who
rave. And both of these are sometimes said to prophesy. That those
who are moved by the Holy Spirit prophesy is asserted in 2 Peter
(1:21): "No prophecy ever came by the impulse of man, but men moved
by the Holy Spirit spoke from God." Again, that those moved by a
wicked spirit prophesy is found in Jeremiah (29:26): "The Lord has
made you a priest instead of Jehoiada the priest, to have charge in
the house of the Lord over every madman [one who raves] who
prophesies."</p>
<p>Note also that at times some may speak by an impulse of the Holy
Spirit or of an evil spirit in such a way that they lose the use of
reason and are somehow seized. At other times, the use of reason
can remain and they are not seized. When the sense powers are
overflowing due to a higher impression, the reason is hindered, and
disturbed and seized. An evil spirit has the power of affecting the
imagination, since it is a power united to a physical organ. And
such an evil spirit can so affect the imagination by a strong
impression that as a result the reason is hindered; yet it is not
forced to consent. This is the condition of those seized by an evil
spirit.</p>
<p>1578 We have to decide, therefore, whether Caiaphas spoke these
words by the impulse of the Holy Spirit or of an evil spirit. It
seems that he did not speak by the impulse of the Holy Spirit, for
the Holy Spirit is the spirit of truth (cf. Jer 15), and the wicked
spirit is the spirit of lying: "I will go forth, and will be a
lying spirit in the mouth of all his prophets" (1 Kgs 22:22). But
it is obvious that Caiaphas spoke a lie, saying, <b>it is expedient
for you that one man should die</b>. Therefore, he did not speak by
an impulse of the Holy Spirit, as it seems, but he prophesied by
the impulse of a raving wicked spirit.</p>
<p>However, this does not seem to agree with the words of the
Evangelist, for if it were such John would not have added, <b>who
was high priest that year</b>. He mentions the dignity of Caiaphas
in order to suggest that he spoke by an impulse of the Holy Spirit
to speak truths about the future for the precise benefit of their
subjects. Apropos of what is said in opposition to this, namely,
that the statement, <b>it is expedient for you that one man should
die for the people</b>, is false, this can be answered this way.
The death of Christ considered in itself was expedient for all,
even for those who killed him: "who is the savior of all men,
especially of those who believe" (1 Tim 4:10); "So that by the
grace of God he might taste death for every one" (Heb 2:9). In
another way, one can take <b>it is expedient for you</b> as meaning
"for the people." Hence the Evangelist, where Caiaphas says <b>that
one man should die for the people</b>, uses below the words <b>for
the nation</b>.</p>
<p>1579 The words of the Evangelist seem to indicate that he was a
prophet, since he says, <b>he prophesied</b>; for if a person
prophesies, it follows that he is a prophet. According to Origen,
however, it does not follow that every one who prophesies is a
prophet; but if one is a prophet, he does prophesy.<a href=
"#_ftn39" name="_ftnref39" id="_ftnref39">[39]</a> For sometimes an
act is granted to a person, but not the state to which it is
appropriate: for example, not every one who does something just is
just, but one who is just does just things.</p>
<p>Furthermore, it should be noted that two acts concur in order
that someone prophesy: namely, seeing - "He who is now called a
prophet was formerly called a seer" (1 Sam 9:9) - and announcing -
"He who prophesies speaks to men for their upbuilding and
encouragement" (1 Cor 14:3). Now it sometimes happens that a person
has both, and yet is not properly speaking a prophet: for sometimes
a person has a prophetic vision, as Nebuchadnezaar and Pharaoh, and
similarly announces the vision to others; yet they cannot be called
prophets because they lack something, namely, an understanding of
the vision, which is necessary in a vision, as stated in Daniel
[10:1]: "A word was revealed to Daniel&hellip;and he understood the
word: for there is need of understanding a vision." Caiaphas,
however, although he did not have a prophetic vision, did announce
a prophetic matter insofar as he announced the benefit of Christ's
death. For sometimes the Holy Spirit moves one to all that pertains
to prophecy, and sometimes to something only. In the case of
Caiaphas, he enlightened neither his mind nor his imagination.
Consequently, his mind and imagination remained intent on evil; yet
he moved his tongue to tell the manner in which the salvation of
the people would be accomplished. Thus, he is not called a prophet
except insofar as he performed a prophetic act in announcing, his
imagination and reason remaining fixed in the contrary. It is clear
from this that he was no more a prophet than was Balaam's
donkey.</p>
<p>1580 When the Evangelist says, <b>and not for the nation only,
but to gather into one the children of God who are scattered
abroad</b>, the Evangelist adds to the words of the high priest,
and says that Jesus was to die not only for the nation of the
Jewish people, as Caiaphas said - "So Jesus also suffered outside
the gate in order to sanctify the people through his own blood"
(Heb 13:12) - but he adds, even for the whole world. Thus he added,
<b>to gather into one the children of God who are scattered
abroad</b>.</p>
<p>Here one must guard against the error of the Manichees, who said
that certain souls are the divine substance and are called the
children of God, and that God came to gather together these
children into one. This is erroneous because it is stated in
Ezekiel (18:4): "All souls are mine," that is, by creation.
Consequently, the statement, <b>to gather into one the children of
God who are scattered abroad</b>, does not mean that they have
already received the spirit of adoption, because, as Gregory says,
they were as yet neither his sheep nor children of God by
adoption.<a href="#_ftn40" name="_ftnref40" id="_ftnref40">[40]</a>
Rather it should be taken according to predestination. It is as
though he were saying: <b>to gather into one</b>, namely, into the
unity of the faith - "And I have other sheep, that are not of this
fold; I must bring them also&hellip;so there shall be one flock,
one shepherd" (10:16); "The Lord builds up Jerusalem; he gathers
the outcasts [the dispersed] of Israel" (Ps 147:2) - <b>the
children of God</b>, predestined from eternity - "For those whom he
foreknew he also predestined to be conformed to the image of his
Son, in order that he might be the first-born of many brethren"
(Rom 8:29), the brethren, that is, <b>who are scattered abroad</b>
in diverse ceremonies and nations.</p>
<p>1581 Then when he says, <b>So from that day on they took counsel
how to put him to death</b>, the Evangelist sets down the agreement
among the Jews on the death of Christ. But did they not previously
think of putting him to death? It seems so, because before in many
places it is stated that the Jews sought to kill him. I answer that
they previously did have some desire to kill him, but <b>from that
day on</b>, incited to anger by the words of Caiaphas, they ended
with a firm proposal to kill him "For their feet run to evil" (Prv
1:16).<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 8</b></p>
<blockquote>
<p><b>54 Jesus therefore no longer went about openly among the
Jews, but went from there to the country near the wilderness, to a
town called Ephraim; and there he stayed with the disciples. 55 Now
the Passover of the Jews was at hand, and many went up from the
country to Jerusalem before the Passover, to purify themselves. 56
They were looking for Jesus and saying to one another as they stood
in the temple, "What do you think? That he will not come to the
feast?" 57 Now the chief priests and the Pharisees had given orders
that if any one knew where he was, he should let them know, so that
they might arrest him.</b></p>
</blockquote>
<p>1582 Here the Evangelist sets down how Christ escaped from their
malice: first, the way he escaped; secondly, the effect this had on
the people of making them question (v 56).</p>
<p>1583 The way he escaped was to hide himself and leave the
presence of the Jews: for after their plan, he moved more
cautiously and <b>no longer went about openly among the Jews</b>.
He did not withdraw to a populated city, but into a remote region,
a <b>country near the wilderness, to a town called Ephraim; and
there he stayed with his disciples</b>.</p>
<p>1584 But did he lack the power by which, if he had wished, he
could have lived publicly among the Jews and they would not do
anything to him? Of course not. He did not do this because he did
not have the power, but as an example for the disciples. This shows
that it is not a sin if his faithful withdraw from the sight of
their persecutors, choosing rather to evade the fury of the wicked
by hiding, than kindle it more by showing themselves: "When they
persecute you in one town, flee to the next" (Matt 10:23).</p>
<p>Moreover, Origen says that no one should place himself in
danger; but when dangers are immediately threatening, it is very
praiseworthy not to run from professing Christ or not to refuse to
suffer death for the sake of the truth.<a href="#_ftn41" name=
"_ftnref41" title="" id="_ftnref41">[41]</a> No one should place
himself in danger for two reason. First, because it is very
presumptuous to place oneself in danger, both on account of a lack
of experience of one's own virtue, which is sometimes found to be
fragile, and on account of the uncertainty about the outcome; "Let
any one who thinks that he stands take heed lest he fall" (1 Cor
10:12). Secondly, lest by presenting ourselves to our persecutors,
we give them the occasion to be more wicked and culpable: "Give no
offense to Jews or to Greeks or to the church of God" (1 Cor
10:32).</p>
<p>1585 Now the effect of his leaving, that the people questioned,
is set down: first, the occasion for their questioning; secondly,
their questioning; and thirdly, the reason for their
questioning.</p>
<p>1586 Two occasions for their questioning and wondering are
mentioned. The first was the nature of the time, because the
<b>Passover of the Jews was at hand</b>, when the flight of the
Hebrews out of Egypt was recalled: "It is the Lord's Passover" (Ex
12:11). He adds, <b>of the Jews</b>, because they celebrated their
Passover in an unholy and unbecoming way: for when one celebrates
the Passover in a devout way it is called the Passover of God:
"Your assemblies I will not abide," as we read in Isaiah
(1:13).</p>
<p>The second occasion was gathering of the people, <b>and many
went up from the country to Jerusalem</b>. For as we see from
Exodus (c 23), the children of Israel were to present themselves to
the Lord three times a year on the three festivals, and the
foremost of these was the Passover. And so a great number traveled
to Jerusalem, where the temple was located. But because it was not
yet actually the Paschal time, when they were obliged to go, the
Evangelist tells why they went then, adding, <b>before the
Passover, to purify themselves</b>. For no one dared to eat the
lamb if he was unclean, and so they went before the Passover so
that, by purifying themselves in the meantime, they could fittingly
eat the lamb on the Passover. This gives us an example that we
should purify ourselves during Lent by fasts and good works, so
that on the Passover we might receive the body of our Lord in a
fitting manner.</p>
<p>1587 The reason for their questioning is mentioned as due to
Christ's absence: <b>they were looking for Jesus</b>, not to honor
him, but to tell him, <b>and saying to one another as they stood in
the temple, what do you think? That he will not come to the
feast?</b> But note that when a festival day is celebrated in a
holy manner, Christ is always present: "For where two or three are
gathered in my name, there am I in the midst of them" (Matt 18:20).
And so let us, when we gather together in the house of God, seek
Jesus by consoling each other and by praying that he come to our
festival day. But Jesus does not come when a feast is not
celebrated in a holy manner: "Your new moons and your appointed
feasts my soul hates" (Is 1:4).</p>
<p>1588 He adds the reason for their questioning and for the
absence of Jesus, saying, <b>the chief priests and the Pharisees
had given orders that if any one knew where he was</b>, that is,
Jesus, <b>he should let them know, so that they might arrest
him</b>, to kill him. "You will seek me and die in your sin"
(8:21). As Augustine says, we who know where Christ is, that is, at
the right hand of the Father, should tell them so that they may
truly apprehend him by faith.<a href="#_ftn42" name="_ftnref42" id=
"_ftnref42">[42]</a></p>
<div><br clear="all" />
<hr align="left" size="1" width="33%" />
<div id="ftn1">
<p><a href="#_ftnref1" name="_ftn1" id="_ftn1">[1]</a> St. Thomas
refers to Jn 11:3 in the <i>Summa Theologiae</i>: II-II, q. 83, a.
17.</p>
</div>
<div id="ftn2">
<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> cf. Jerome,
<i>Evang. Ioan.</i>; PL 29, col. 670; Origen.</p>
</div>
<div id="ftn3">
<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> <i>In
Ioannem hom</i>., 62, ch. 1; PG 59, col. 342; cf. <i>Catena
Aurea</i>, 11:1-5.</p>
</div>
<div id="ftn4">
<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> Augustine,
<i>De consensus evangelistarum</i>, 2, ch. 79; PL 34; cf. <i>Catena
Aurea</i>, 11:1-5.</p>
<p>Gregory, <i>Epistola V ad Theoctistam</i>; PL 77; col. 449C.</p>
</div>
<div id="ftn5">
<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> Ambrose,
<i>Expos. sec. Lucam</i>, I, ch. 8; PL 15, col. 1537B.</p>
</div>
<div id="ftn6">
<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a> <i>Sermones
de Verbis Domini</i> 52; PL 38; cf. <i>Catena Aurea,</i>
11:1-5.</p>
</div>
<div id="ftn7">
<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a><i>Tract. in
Io</i>., 49, ch. 5, col. 1749; cf. <i>Catena Aurea,</i> 11:1-5.</p>
</div>
<div id="ftn8">
<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> <i>In
Ioannem hom</i>., 62, ch. 1; PG 59, col. 343; cf. <i>Catena
Aurea</i>, 11:1-5.</p>
</div>
<div id="ftn9">
<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>Tract. in
Io</i>., 49, ch. 7, col. 1749; cf. <i>Catena Aurea,</i> 11:1-5.</p>
</div>
<div id="ftn10">
<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a> See
<i>Moralia</i>, Lib. 7, ch. 28, no. 34; PL 75, col. 784C</p>
</div>
<div id="ftn11">
<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a>
Chrysostom-did not seem to be in In Ioannem.</p>
</div>
<div id="ftn12">
<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a>
Theolphylactus; probably (<i>Enarratio in Evangelium S.
Ioannis</i>; PG 124;) cf. <i>Catena Aurea,</i> 11:6-10.</p>
</div>
<div id="ftn13">
<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a>
<i>Tract. in Io</i>., 49, ch. 8, col. 1750; cf. <i>Catena
Aurea,</i> 11:6-10.</p>
</div>
<div id="ftn14">
<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> <i>In
Ioannem hom</i>., 62, ch. 1; PG 59, col. 343; cf. <i>Catena
Aurea</i>, 11:11-16.</p>
</div>
<div id="ftn15">
<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a>
<i>Tract. in Io</i>., 49, ch. 9, col. 1751; cf. <i>Catena
Aurea,</i> 11:11-16.</p>
</div>
<div id="ftn16">
<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a> <i>In
Ioannem hom</i>., 62, ch. 2; PG 59, col. 344; cf. <i>Catena
Aurea</i>, 11:11-16.</p>
</div>
<div id="ftn17">
<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a> See
T<i>ract. in Io</i>., 49, ch. 12; PL 35, col. 1752.</p>
</div>
<div id="ftn18">
<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a><i>Tract.
in Io</i>., 49, ch. 12, col. 1752-3; cf. <i>Catena Aurea,</i>
11:17-27.</p>
</div>
<div id="ftn19">
<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a> <i>In
Ioannem hom</i>., 62, ch. 2; PG 59, col. 345.</p>
</div>
<div id="ftn20">
<p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a> <i>In
Ioannem hom</i>., 62, ch. 2; PG 59, col. 345; cf. <i>Catena
Aurea</i>, 11:17-27.</p>
</div>
<div id="ftn21">
<p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> <i>In
Ioannem hom</i>., 62, ch. 3; PG 59, col. 346; cf. <i>Catena
Aurea</i>, 11:17-27.</p>
</div>
<div id="ftn22">
<p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a><i>Tract.
in Io</i>., 49, ch. 15, col. 1745; cf. <i>Catena Aurea,</i>
11:17-27.</p>
</div>
<div id="ftn23">
<p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a><i>Tract.
in Io</i>., 49, 16; cf. <i>Catena Aurea,</i> 11:17-27.</p>
</div>
<div id="ftn24">
<p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a>
<i>Tract. in Io</i>., 49, ch. 17, col. 1754; cf. <i>Catena
Aurea,</i> 11:28-32.</p>
</div>
<div id="ftn25">
<p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a>
<i>Sermones de Verbis Domini</i> 52; PL 38; cf. <i>Catena
Aurea,</i> 11:28-32.</p>
</div>
<div id="ftn26">
<p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a>
Summa-Christ's weeping proves the appropriateness of human emotions
to some situations; Christ's emotions as wholly under the control
of His reason.</p>
</div>
<div id="ftn27">
<p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a> St.
Thomas refers to Jn 11:41 in the <i>Summa Theologiae</i>: III, q.
21, a. 3; q. 43, a. 1; q. 43, a. 2, obj. 2; Jn 42, III, q. 21, a.
1, ad 1; q. 21, a. 3, ad 1; q. 43, a. 2, ad 2.</p>
</div>
<div id="ftn28">
<p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> <i>In
Ioannem hom</i>., 63, ch. 1; PG 59, col. 350; cf. <i>Catena
Aurea</i>, 11:33-41.</p>
</div>
<div id="ftn29">
<p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> <i>In
Ioannem hom</i>., 63, ch. 2; PG 59, col 350-351; cf. <i>Catena
Aurea</i>, 11:33-41.</p>
</div>
<div id="ftn30">
<p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a><i>Tract.
in Io</i>., 49 ch. 22, col. 1756; also <i>De diversis quaest</i>.
83, q. 61; Cf. <i>Catena Aurea,</i> 11:33-41.</p>
</div>
<div id="ftn31">
<p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a> Origen,
<i>In Ioan.</i>, XXVIII, ch. 3; PG 14, col. 371; cf. <i>Catena
Aurea,</i> 11:33-41.</p>
</div>
<div id="ftn32">
<p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> <i>In
Ioannem hom</i>., 64, ch. 2; PG 59, col. 357; cf. <i>Catena
Aurea,</i> 41-46.</p>
</div>
<div id="ftn33">
<p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a>
<i>Sermones de Verbis Domini</i> 52; PL 38; cf. <i>Catena
Aurea,</i> 11:41-46.</p>
</div>
<div id="ftn34">
<p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a> <i>De
diversis quaest</i>. 83, q. 65; PL 40, col. 60; cf. <i>Catena
Aurea</i>, 11:41-46.</p>
</div>
<div id="ftn35">
<p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a> Summa-in
the sacrament of penance, sins are forgiven and punishment remitted
through the ministry of the priest.</p>
</div>
<div id="ftn36">
<p><a href="#_ftnref36" name="_ftn36" id="_ftn36">[36]</a> St.
Thomas refers to Jn 11:47 in the <i>Summa Theologiae</i>: q. 43, a.
1, s. c.; Jn 11:50: <i>ST</i> III, q. 50, a. 1, s. c.; Jn 11:51:
<i>ST</i> II-II, q. 173, a. 4, s. c.</p>
</div>
<div id="ftn37">
<p><a href="#_ftnref37" name="_ftn37" id="_ftn37">[37]</a><i>Tract.
in Io</i>., 49, ch. 26, col. 1757; cf. <i>Catena Aurea,</i>
11:47-53.</p>
</div>
<div id="ftn38">
<p><a href="#_ftnref38" name="_ftn38" id="_ftn38">[38]</a> <i>In
Ioannem hom</i>., 64, ch. 3; PG 59, col 359; cf. <i>Catena
Aurea</i>, 11:47-53.</p>
</div>
<div id="ftn39">
<p><a href="#_ftnref39" name="_ftn39" id="_ftn39">[39]</a> Origen,
<i>In Ioan.</i>, XXVIII, ch. 12; PG 14, col. 384; cf. <i>Catena
Aurea,</i> 11:47-53.</p>
</div>
<div id="ftn40">
<p><a href="#_ftnref40" name="_ftn40" id="_ftn40">[40]</a> See
<i>Hom. IV</i>, ch. 1; PL 76, col. 1089-90.</p>
</div>
<div id="ftn41">
<p><a href="#_ftnref41" name="_ftn41" id="_ftn41">[41]</a> Origen,
<i>In Ioan.</i>, XXVIII, ch. 18; PG 14, col. 397; cf. <i>Catena
Aurea</i>, 54-57.</p>
</div>
<div id="ftn42">
<p><a href="#_ftnref42" name="_ftn42" id="_ftn42">[42]</a>
<i>Tract. in Io</i>., 50, ch. 4, col. 1759; cf. <i>Catena
Aurea</i>, 11:54-57.</p>
</div>
</div>
</blockquote>
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author	ht
date	Sat, 30 Oct 2021 17:52:36 +0000
parents	178aed5d2c3c
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