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<blockquote>
<p style="text-align: center"><span style=
"font-size: 60pt">21</span></p>
<p align="center"><b>LECTURE I</b></p>
<blockquote>
<p><b>1 After this Jesus revealed himself again to the disciples by
the Sea of Tiberias; and he revealed himself in this way. 2 Simon
Peter, Thomas called the Twin [Didymus], Nathanael of Cana in
Galilee, the sons of Zebedee, and two others of his disciples were
together. 3 Simon Peter said to them, "I am going fishing." They
said to him, "We will go with you." They went out and got into the
boat; but that night they caught nothing. 4 Just as day was
breaking, Jesus stood on the beach; yet the disciples did not know
that it was Jesus. 5 Jesus said to them, "Children, have you any
fish?" They answered him, "No." 6 He said to them, "Cast the net on
the right side of the boat, and you will find some." So they cast
it, and now they were not able to haul it in, for the quantity of
fish.<a href="#_ftn1" name="_ftnref1" id="_ftnref1">[1]</a></b></p>
</blockquote>
<p>2569 The Evangelist has just told of two appearances of Christ
to his disciples. Now he mentions a third appearance. If we
consider the order and purpose of these appearances, it is evident
that the first showed Christ's divine authority by his breathing
the Holy Spirit upon them; the second showed that he was the same
person as before, since he let them view his wounds; and the third
showed the reality of his risen human nature, for he ate with
them.</p>
<p>There are two parts in this. The Evangelist first mentions
Christ's dealing with a group of the disciples; secondly, with two
of them he especially loved (v 15). As to the first, the Evangelist
mentions the time and circumstance of his appearance, and then adds
a short epilogue, <b>This was now the third time....</b></p>
<p>2570 The time is <b>After this</b>, after what the Evangelist
just narrated. It is significant that he says this for it shows
that Christ was not with them continuously, but appeared to them at
intervals. The reason for this was that he had not risen with the
same life as before, but with a glorious life, as the angels have
and the blessed will have: "Except the gods," that is, the angels,
"whose dwelling is not with flesh" (Dan 2:11).</p>
<p>2571 The Evangelist seemed to be ending his gospel before, when
he wrote, <b>these are written that you may believe....</b> Why,
then, does he add on this appearance? Augustine gives a mystical
reason for this, which is that this appearance signifies the glory
of the future life, when Christ will appear to us as he is.<a href=
"#_ftn2" name="_ftnref2" id="_ftnref2">[2]</a> And so the
Evangelist put this appearance after what seemed to be the end of
his gospel so that this could be better understood.</p>
<p>2572 The circumstance of his appearance was that <b>Jesus
revealed himself again to the disciples by the Sea of Tiberias.</b>
It is in the nature and power of a glorified body that it can be
seen or not seen, as the person wishes, by non&#8209;glorified
bodies. That is why he says, <b>revealed</b>, i.e., Christ made
himself visible. In the same way he is said to appear, which means
the same thing as to reveal, "appearing to them during forty days"
(Acts 1:3). As Ambrose says, that appears in whose power it is to
be seen or not seen.<a href="#_ftn3" name="_ftnref3" id=
"_ftnref3">[3]</a></p>
<p>2573 The place is <b>by the Sea of Tiberias</b>, which is the
Sea of Galilee. It is called the Sea of Tiberias after the city of
Tiberias, which was built in honor of Tiberius Caesar. The
Evangelist mentions this, first, to show that our Lord had kept the
promise made to the disciples, "he is going before you to Galilee"
(Mt 28:7). Secondly, he wanted to show that our Lord had banished
the very great fear from the hearts of his disciples, so that they
no longer remained shut up in their house, but even traveled as far
as Galilee.</p>
<p>2574 In describing this appearance, he first mentions the
persons to whom Christ appeared; what they were doing; and thirdly,
the circumstances of this appearance.</p>
<p>2575 Christ appeared to seven persons. The Evangelist says that
there were together <b>Simon Peter,</b> who had denied him,
<b>Thomas called the Twin,</b> who was not present at the first
appearance, <b>Nathanael of Cana in Galilee,</b> who is thought to
be the brother of Philip, <b>the sons of Zebedee</b>, that is,
James and John, and <b>two others of his disciples</b> not
explicitly named. In the mystical sense, this number signifies the
state and appearance of future glory, which will be after the
seventh age, that is, in the eighth, which is the age of those who
arise: "From new moon to new moon, and from sabbath to sabbath, all
flesh shall come to worship before me" (Is 66:23).</p>
<p>2576 They were fishing, and so we first see Peter asking about
this; the willingness of the others to go with him; and then their
efforts.</p>
<p>2577 Peter asks them to go fishing, saying, <b>I am going
fishing.</b> In the mystical interpretation, this signifies the
work of preaching: "I will make you fishers of men" (Mt 4:19). So
when Peter said, <b>I am going fishing,</b> the mystical sense is
that he is taking the others to share in his concerns and
preaching: "So it will be easier for you, and they will bear the
burden with you" (Ex 18:22).</p>
<p>2578 Their actual fishing seems to go against Luke (9:62): "No
one who puts his hand to the plow and looks back is fit for the
kingdom of God." And it is clear that Peter had given up his work
as fisherman. Why then did he return to it and look back? I answer,
with Augustine, that if he had returned to this work of fishing
before Christ's resurrection and before seeing Christ's wounds, we
would think that he was acting out of despair. But now, even after
Christ returned from the grave, after they had seen his wounds, and
had received the Holy Spirit by Christ's breathing on them, they
became what they were before, fishers of fish [not of men].
<a href="#_ftn4" name="_ftnref4" title="" id="_ftnref4">[4]</a> We
can learn from this that a preacher can use his abilities to earn
the necessaries of life and still preserve the integrity of his
apostolate, if he has no other means of sustenance. For if St. Paul
learned an art he did not previously have in order to obtain the
food he needed, so as to avoid being a burden to others, Peter
could all the more do this by using his own skill.</p>
<p>2579 Augustine says that a preacher can do this when he cannot
gain a living in any other way. But in this case Peter did have
another way, for our Lord promised: "But seek first his kingdom and
his righteousness, and all these things shall be yours as well,"
that is, what is necessary for life (Mt 6:33). The answer is that
it is true that these things will be added, with our cooperation.
So our Lord did keep his promise here, with the cooperation of
Peter. For who else but our Lord caused the fish that were caught
to be within the range of their net?</p>
<p>2580 Gregory remarks that there are two kinds of work.<a href=
"#_ftn5" name="_ftnref5" id="_ftnref5">[5]</a> One absorbs the
mind, and hinders our spiritual concerns, as tax collecting. No one
should return to such work, even to provide food. So we do not read
that Matthew returned to his tax collecting post. There is another
kind of work which can be done without sin and without absorbing
the mind, such as fishing and things like that. And it was not a
sin for Peter to return to this kind of work after his
conversion.</p>
<p>2581 The others agree to this, <b>We will go with you</b>. This
sets an example for preachers and prelates to encourage each other
in their work of turning people to God: "A brother helped is like a
strong city" (Prv 18:19); "He was like a young cedar on Lebanon;
and they surrounded him like the trunks of palm trees" (Sir
50:12).</p>
<p>2582 Next, we see that they were working at this, <b>They went
out and got into the boat; but that night they caught nothing.</b>
Here he touches on three things that preachers ought to do. First,
they should leave those places which are sunk in sin: "Come out
from them," the Chaldaeans, "and be separate from them, says the
Lord, and touch nothing unclean; and I will welcome you" (2 Cor
6:17). And they should go out from their carnal affections: "Go
from your country and your kindred and your father's house" (Gen
12:1). And also leave the quiet of contemplation: "Let us go forth
into the fields, and lodge in the villages; let us go out early to
the vineyards" (Song 7:11). Secondly, preachers should get into the
ship, that is, go forward in charity within the unity of the
Church, which is called a ship: "In the days of Noah, during the
building of the ark, in which a few, that is, eight persons, were
saved through water" (1 Pet 3:20). They should also board the ship
of the cross by depriving the flesh: "But far be it from me to
glory except in the cross of our Lord Jesus Christ, by which the
world has been crucified to me, and I to the world" (Gal 6:14);
"Blessed is the wood by which righteousness comes" (Wis 14:7).</p>
<p>Thirdly, preachers should have total confidence in the help of
Christ. All <b>that night they caught nothing,</b> because as long
as God's help and the interior Preacher are not there, the words of
the preacher have no effect. But when the light comes, enlightening
hearts, the preacher makes a catch: "Send out your light and your
truth" (Ps 42:3). Here, night indicates the lack of divine help:
"Night comes, when no one can work" (9:4). Or, one could say,
<b>that night,</b> during the time of the Old Testament, <b>they
caught nothing,</b> because they could not bring the Gentiles to
the faith: "The night has passed" [Rom 13:12]. According to
Augustine, they were fishing at night because they were still
afraid.<a href="#_ftn6" name="_ftnref6" id="_ftnref6">[6]</a></p>
<p>2583 Now we see the way and stages in which Jesus appeared:
first, he allows himself to be seen; secondly he is recognized; and
thirdly, he eats with the disciples.</p>
<p>2584 The Evangelist says that the <b>day was breaking</b>, it
was morning. In the mystical interpretation, morning or the break
of day indicates the glory of the resurrection: "Weeping may tarry
for the night, but joy comes with the morning" (Ps 30:5); "In the
morning I will stand before you, and will see you" [Ps 5:5].</p>
<p>2585 Before his passion, on the occasion of a similar miracle,
Jesus did not stand on the shore, but was in a boat. Why, after the
passion, does he stand on the shore? The reason is that the sea
signifies the troubles and tribulations of this present life, but
all these end at the shore [of eternal life]. So, before his
passion, Christ stood on the sea, because he had a body subject to
death; but after the resurrection, he had surmounted the corruption
of the flesh and stood upon the shore.</p>
<p>2586 <b>The disciples did not know that it was Jesus</b> because
of their own ignorance. We can see from this that on this turbulent
sea of the present, we cannot know the hidden things of Christ:
"The eye has not seen, O God, besides you, what things you have
prepared for those who wait for you" [Is 64:4].</p>
<p>2587 Next, Jesus brings them to recognize him. First, the
Evangelist shows how they came to recognize him; and who was the
first to do so.</p>
<p>2588 The Evangelist does three things regarding the first.
First, he shows our Lord asking for food, <b>Children, have you any
fish?</b> The disciples did not think it was Christ asking, but
someone who wanted to buy fish, for he spoke like a customer. In
the mystical interpretation, Christ asks us for food to refresh
himself. And we do this for him by obeying the commandments "My
food is to do the will of him who sent me, and to accomplish his
work" (4:34). <b>They answered him, No</b>, that is, not of
themselves: "I can will what is right, but I cannot do it" (Rom 7:
18).</p>
<p>2589 Secondly, the Evangelist mentions Christ's order, <b>Cast
the net on the right side of the boat.</b> In Luke (5:4) there is a
similar incident, but there Christ did not tell them to cast their
nets to the right side, as he does here. The reason for this is
that the fishing mentioned by John signifies that fishing by which
the predestined are taken to eternal life, and it is only those
children on the right who are brought there: "The Lord knows the
ways that are on the right; those on the left are perverse" [Prv
4:27]; "The right hand of the Lord does valiantly!" (Ps 118:16).
The fishing mentioned in Luke signified the call into the Church,
and so the net is cast to all sides because people are caught and
brought to Christ from all over: "Go out quickly to the streets and
lanes of the city, and bring in the poor and maimed and blind and
lame" (Lk 14:21).</p>
<p>2590 The obedience of the disciples is shown when the Evangelist
says, <b>So they cast it</b>, the net; and the effect of this
obedience, <b>and now they were not able to haul it in, for the
quantity of fish,</b> that is, for the great number of those who
would be saved: "By your descendants shall all the nations of the
earth bless themselves, because you have obeyed my voice" (Gen
22:18); "Behold, a great multitude which no man could number" (Rev
7:9). This fishing differs from that mentioned by Luke because
there (Lk 5:6) the nets broke; and in a like way the Church is rent
by disagreements and heresies. But in the fishing mentioned by John
the net does not break because there will be no lack of unity in
the future life. Again, in the incident mentioned by Luke, the fish
were taken into the boat. But here in John's incident, the fish are
brought to the shore, because the saints destined for glory are
hidden from us: "In the covert of your presence you hide them from
the plots of men" (Ps 31:20). [Augustine remarks that when on the
sea of this life the elect are not known to us, they are hidden
from us; they become known to us only when we arrive at the shore,
at eternal life.]<a href="#_ftn7" name="_ftnref7" id=
"_ftnref7">[7]</a><br />
<br />
<br /></p>
<p align="center"><b>LECTURE 2</b></p>
<blockquote>
<p><b>7 That disciple whom Jesus loved said to Peter, "It is the
Lord!" When Simon Peter heard that it was the Lord, he put on his
clothes, for he was stripped for work, and sprang into the sea. 8
But the other disciples came in the boat, dragging the net full of
fish, for they were not far from the land, but about a hundred
yards [two hundred cubits] off. 9 When they got out on land, they
saw [hot coals] a charcoal fire there, with fish lying on it, and
bread. 10 Jesus said to them, "Bring some of the fish that you have
just caught." 11 So Simon Peter went aboard and hauled the net
ashore, full of large fish, a hundred and fifty&#8209;three of
them; and although there were so many, the net was not torn. 12
Jesus said to them. "Come and [dine] have breakfast." Now none of
the disciples dared ask him, "Who are you?" They knew it was the
Lord. 13 Jesus came and took the bread and gave it to them, and so
with the fish. 14 This was now the third time that Jesus was
revealed to the disciples after he was raised from the
dead.<a href="#_ftn8" name="_ftnref8" title="" id=
"_ftnref8">[8]</a></b></p>
</blockquote>
<p>2591 The Evangelist, having shown how the taking of the great
number of fish lead the disciples to recognize Christ, now mentions
the order in those recognizing him. First, he mentions John; then
Peter; and then actions of the other disciples.</p>
<p>2592 John, being quick in understanding, recognized Christ at
once. So he said to Peter, whom he loved more than the others, and
also because Peter was above the others in rank, <b>It is the
Lord!</b> John was convinced of this by the catch of the fish:
"Thou dost rule the raging of the sea" (Ps 88:8); "Whatever the
Lord pleases he does, in heaven and on earth in the seas and all
deeps" (Ps 134:6). He said, <b>It is the Lord!</b> because they
usually called him this: "You call me teacher and Lord"
(13:13).</p>
<p>2593 Peter is seen as passionately devoted to Christ. His
devotion is clear, first of all, by his quickness to act: <b>When
Simon Peter heard that it was the Lord, he put on his clothes, for
he was stripped for work, and sprang into the sea. But the other
disciples came in the boat.</b> As soon as he heard it was the
Lord, Peter went without delay.</p>
<p>Secondly, we see his devotion for Christ, for out of modesty he
did not want to appear naked, but put on his clothes, for he was
stripped for work, because it was hot and it made working easier.
We can learn from this that those coming to Christ ought to put off
the old man and put on the new, which has been created for God in
faith: "He who conquers shall be clad thus in white garments, and I
will not blot his name out of the book of life" (Rev 3:5).</p>
<p>Thirdly, his devotion is shown by his lack of fear: for because
of his great love he was unwilling to stay in the boat, which was
moving too slowly, and so he <b>sprang into the sea</b>, to reach
Christ more quickly.</p>
<p>2594 In the mystical interpretation, the sea signifies the
troubles of this present world. Those who desire to come to Christ
cast themselves into the sea, and do not refuse the tribulations of
this world: "Through many tribulations we must enter the kingdom of
God" (Acts 14:22); "My son, if you come forward to serve the Lord,
prepare yourself for trials" (Sir 2:1). Now Peter did cast himself
into the sea and he reached Christ unharmed because the servant of
Christ is kept safe and unharmed in the midst of tribulations: "You
have given a path in the sea, and a safe way through the waves"
[Wis 14:3]. As Chrysostom says, this incident very well brings out
the difference between John and Peter: for John is seen to be
greater in understanding, while Peter is more ardent in his
affections.<a href="#_ftn9" name="_ftnref9" id=
"_ftnref9">[9]</a></p>
<p>2595 The other disciples remained on the boat. First, the
Evangelist mentions what they did, <b>the other disciples came in
the boat,</b> because they were not as ardent as Peter. The boat
signifies the Church: "The hope of the world took refuge on a raft,
and guided by your hand left to the world the seed of a new
generation" (Wis 14:6). This text refers to the Church as we see
from 1 Peter (3:20).</p>
<p><b>The other disciples came in the boat,</b> that is, protected
by the society of the Church, which is as formidable as an army
prepared for battle: "In the covert of your presence you hide them
from the plots of men" (Ps 31:20).</p>
<p>2596 Secondly, the Evangelist gives the reason why they did
this, <b>for they were not far from the land, but about two hundred
cubits off.</b> This could be the reason why Peter sprang into the
sea, because the land was near; and it could explain why the others
arrived so quickly. Indeed, they were not far away, because the
Church is not far from the land of the living, for the Church is
"none other than the house of God, and ... the gate of heaven" (Gen
28:17); and the saints think about this land every day: "We look
not to the things that are seen, but to the things that are unseen"
(2 Cor 4:18); "Our commonwealth is in heaven" (Phil 3:20).</p>
<p>He says, <b>two hundred cubits,</b> which signifies the same
thing as the two boats mentioned by Luke (5:2), that is, the two
peoples from which the elect are drawn to eternal life: "That he
might create in himself one new man in place of the two, so making
peace, and might reconcile us both to God in one body through the
cross" (Eph 2:15). The net by which the fish are taken is the
teaching of the faith, by which God draws us by inspiring us from
within: "No one can come to me unless the Father who sent me draws
him" (6:44). The apostles also draw us by their exhortations.</p>
<p>2597 Next, the Evangelist tells how Christ affectionately
prepared a meal for his disciples. He mentions its preparation;
Christ's invitation; and the meal itself. In the preparation of the
meal we see what was contributed by Christ, and what was brought by
the disciples.</p>
<p>2598 Christ prepared three things. The Evangelist continues,
<b>When they got out on land, they saw hot coals there, with fish
lying on it, and bread,</b> which Christ by his power had created
from nothing, or had formed from some nearby matter. In a previous
miracle (6:11), Jesus fed the people with bread he had multiplied
from previously existing bread. Now, after his passion, he creates
or newly forms things, because it is no longer the time to show
weakness but his power. For what he did before his passion in the
multiplication of the bread was done in condescension, because if
he wanted, he could have created it from nothing or newly formed
it.</p>
<p>2599 We can understand from this that Christ prepares a
spiritual meal or banquet. If we take this present meal
symbolically for the Church's meal, Christ also prepares these
three things. First the hot coals of charity: "You will heap coals
of fire on his head" (Prv 25:22); "Fill your hands with burning
coals" (Ez 10:2). Christ carried these burning coals from heaven to
earth: "A new commandment I give you, that you love one another"
(13:34); "I came to cast fire upon the earth" (Lk 12:49). Also,
Christ prepares the fish laid over the coals, which is Christ
himself: for the cooking fish outspread over the hot coals is the
suffering Christ who is spread over the hot coals when because of
the fire of his love for us he is immolated on the cross: "Christ
loved us and gave himself up for us, a fragrant offering and
sacrifice to God" (Eph 5:2); "Be imitators of God, as beloved
children. And walk in love, as Christ loved us and gave himself up
for us, a fragrant offering and sacrifice to God" (Eph 5:1).</p>
<p>He also prepares the bread which nourishes us, and this bread is
himself. Christ is called a fish insofar as his divinity is hidden,
for it is characteristic of fish to remain hidden in the water:
"Truly, you are a God who hides yourself" (Is 45:15). While insofar
as Christ nourishes us by his teaching, and even gives us his body
for food, he is truly bread: "I am the living bread which came down
from heaven" (6:51); "The bread will be rich and abundant" [Is
30:23]. The ministers of the Church should also bring something to
this meal; but whatever it is, it has come from God.</p>
<p>2600 The Evangelist now mentions what was brought by the
disciples: first, we see the Lord's command; and then one of the
disciples acts on it.</p>
<p>2601 Our Lord tells them to bring some of the fish they have
caught. It was like saying: I have given you the gift of charity, I
have roasted my body upon the cross and given you the bread of my
teaching, which perfects and strengthens the Church. Now it is your
task to catch others. These are the ones who will be converted by
the preaching of the apostles: "Bring to the Lord, O children of
God" [Ps 29:1]; "And they shall bring all your brethren from all
the nations as an offering to the Lord" (Is 66:20).</p>
<p>2602 If this meal is understood to be a moral meal, then Christ
first prepares as food for the soul the burning coals of charity:
"God's love has been poured into our hearts" (Rom 5:5); "I came to
cast fire upon the earth" (Lk 12:49). Then he prepares the fish,
that is, a hidden faith, since it is concerned with things that are
not evident (Heb 10:1); and also the bread, that is, solid
teaching: "Solid food is for the mature" (Heb 5:14). Our
contribution to this meal is to make good use of the grace given to
us: "But by the grace of God I am what I am, and his grace toward
me was not in vain" (1 Cor 15:10). Thus our Lord asks us to
<b>bring the fish,</b> bring your good works, which have been
granted to you to accomplish: "Let your light so shine before men,
that they may see your good works" (Mt 5:16).</p>
<p>2603 The Evangelist mentions that this was done by one of the
disciples, Peter, who was more ardent than the others, <b>So Simon
Peter went aboard</b>; he also went up to the helm of the Church:
"I will climb the state of perfection" [Song 7:8]; "In his heart he
is set to ascend" [Ps 64:6]. <b>And hauled the net ashore,</b>
because the holy Church has been entrusted to him, and it was said
to him in particular, "Feed my lambs" (21:15). Peter now
foreshadows this by his action in drawing the fish to the solid
land, because he will show the solidity of the eternal homeland to
the faithful.</p>
<p>2604 He said, <b>full of large fish,</b> because "those whom he
predestined he also called; and those whom he called he also
justified" (Rom 8:30); "Men renowned for their power, giving
counsel by their understanding, and proclaiming prophecies; leaders
of the people in their deliberations" (Si 44:3). At the other catch
of fish (Lk 5:4) the number of fish taken was not mentioned, but it
is here; here there were <b>a hundred and fifty&#8209;three.</b>
The reason for this is that those called to the Church of the
present time include both those who are good and bad: "The number
of fools is infinite" [Eccl 1:15]. Thus in Genesis (22:17), when
Abraham is told of his calling, we read, "I will multiply your
descendants as the sand which is on the seashore," which refers to
the bad. While referring to the good, God says, "Look toward
heaven, and number the stars, if you are able to number them ....
So shall your descendants be" (Gen 15:5); for God especially counts
the good, "He tells the number of the stars" [Ps 147:4].</p>
<p>2605 Does this mean that no more than a hundred and
fifty&#8209;three will be saved? No indeed! There will be more, but
this number indicates a mystery. For no one can reach the homeland
without observing the commandments of the decalogue; and the
commandments can only be kept with the help of the sevenfold gift
of the Holy Spirit: "The spirit of wisdom and of understanding, the
spirit of counsel and of fortitude; the spirit of knowledge and of
godliness, and you will be filled with the spirit of the fear of
the Lord" [Is 11:2]. Further, the first recorded instance of
sanctification occurred on the seventh day: "God blessed the
seventh day and hallowed it" (Gen 2:3). Adding ten and seven gives
seventeen. Now if we add the cardinal numbers successively &#8209;
one plus two gives three, plus three gives six, plus four gives
ten, plus five gives fifteen, plus six gives twenty&#8209;one, and
so on in this way till we have reached the number seventeen &#8209;
we arrive at the number one hundred and fifty&#8209;three.</p>
<p>Or, in another way: Christ now was appearing to seven disciples.
If we multiply this seven by seven (the gifts of the Holy Spirit)
we get forty&#8209;nine. Now if we add one to indicate that
perfection of unity which is characteristic of the children of God
who act by the Spirit of God, we get fifty. If we triple this, and
also add three, to indicate our faith in the Trinity (which we
profess with our heart, our words and our actions), we get a
hundred and fifty&#8209;three. Thus, those who are perfected by the
seven gifts of the Holy Spirit, and united by their faith in the
Trinity, come to the Father.</p>
<p>2606 The Evangelist continues, <b>and although there were so
many, the net was not torn.</b> In the incident related by Luke (Lk
5:6) the net broke because in the present Church [in this world],
which the net signifies, there are many rips of schisms, heresies
and seditions. But the Church is not entirely torn apart because "I
am with you always, to the close of the age" (Mt 28:20). But in the
future, in our homeland, heaven, which is signified by the net
which was not torn, that is, in that peace which will be in the
saints, there will be no schisms: "He makes peace in your borders"
(Ps 147:14).</p>
<p>2607 When the Evangelist says, <b>Jesus said to them, Come and
dine,</b> we see his invitation to the meal he had prepared. First,
we see Christ's invitation; then the attitude of the disciples.</p>
<p>2608 Christ invites us to dine with him by inspiring us himself
from within, saying, <b>Come and dine</b>: "Come to me, all who
labor and are heavy laden, and I will refresh you" [Mt 11:28];
"Eat, O friends, and drink; drink deeply, O lovers!" (Song 5:1). He
also invites us to dine by encouraging and teaching us from without
through others: "A man once gave a great banquet ... he sent his
servant to say to those who had been invited, Come" (Lk 14:16).</p>
<p>2609 The Evangelist gives their attitude when he says, <b>Now
none of the disciples dared ask him, Who are you?</b> According to
Augustine, this indicates the disciples' certainty about Christ's
resurrection; they were so certain that it was Christ that none of
them presumed to doubt that it was he.<a href="#_ftn10" name=
"_ftnref10" id="_ftnref10">[10]</a> And because a question
indicates a doubt, no one presumed to ask, <b>Who are you?</b> "In
that day you will ask nothing of me" (16:23). For Chrysostom, it
indicates a reverence of the disciples for Christ which was greater
than usual.<a href="#_ftn11" name="_ftnref11" id=
"_ftnref11">[11]</a> They would have liked to have questioned him;
but Christ appeared to them in such grandeur and glory that they
did not dare to question him because of their amazement and
respect. It was this that particularly stopped them from
questioning him, for <b>they knew it was the Lord.</b></p>
<p>2610 Next, Jesus came and took bread and gave it to them, and we
see the meal they had, with Jesus eating with them: "You open your
hand, you satisfy the desire of every living thing" (Ps 145:16).
For he is the one who gives nourishment at the appropriate
times.</p>
<p>2611 But did Christ really eat with them? We should say that he
did, although it does not say this here. Luke (24:43) explicitly
says that he ate with them, and in Acts [1:4] we read that "while
eating with them, he charged them not to leave Jerusalem."</p>
<p>2612 But did he truly eat? We should say to this that a thing is
said to be true in two ways: true with the truth of signification,
and true with the truth of its species. A thing is true in the
first way when it corresponds to what is signified. For example, if
I want to signify something by speech, and what I signify by it is
true and agrees with the thing signified, my speech is true with
the truth of signification, although not [necessarily] true with
the truth of the species. When Christ said "I am the true vine"
(15:1), that was true, although he is not a true vine in the sense
that he has the species or nature of a vine, but he is a vine
considering what vine signifies. On the other hand, something is
said to be true with the truth of its species or kind, when it has
what belongs to the truth of its species. These things are the
principles of the species, not their subsequent effects. Thus the
utterance, "Man is an animal" is true in the first way, with the
truth of signification, because it signifies what is true. But is
not true with the truth of species unless it is spoken by the mouth
of a [human] animal using its normal organs of speech. Its truth
does not depend on the effects of the speaking, for example, that
it be heard by someone. So, applied to the act of eating: some
cases are true only with the truth of signification, as the eating
ascribed to an angel, because an angel does not have the organs for
eating. But what is signified by their eating is true, that is, the
desire they have for our salvation. But Christ's act of eating
after the resurrection was true both with the truth of
signification, because he did it to show that he had a human
nature, which he did in truth have, and his eating was true
according to its species, because he had the organs used for
eating. However, the effects consequent on eating were not present,
since the food was not transformed into his substance, since he had
a glorified and incorruptible body. It was dissolved into
pre&#8209;existing matter by the divine power. However, this effect
does not alter the truth of the species, as was said.<a href=
"#_ftn12" name="_ftnref12" id="_ftnref12">[12]</a></p>
<p>2613 The Evangelist summarizes the appearances by saying,
<b>This was now the third time that Jesus was revealed to the
disciples.</b> According to Augustine, if this <b>third time</b>
refers to the number of times, it is not true.<a href="#_ftn13"
name="_ftnref13" id="_ftnref13">[13]</a> For as was said, on the
first day Christ appeared five times, again on the eighth day when
Thomas was present, again by the Sea as recorded here, again on the
mountain in Galilee (Mt 28:16), again when they were at table (Mk
16:14), and again on the day of his ascension, when "as they were
looking on, he was lifted up" (Acts 1:9). Further, he appeared to
them many other times during the forty days, but these are not
recorded (Acts 1:3).</p>
<p>Thus the <b>third time</b> must refer to the days on which
Christ appeared. The first day he appeared was the day of the
resurrection; the second day was eight days after the resurrection,
<b>eight days later</b> (20:26); and the third day was the
appearance by the lake mentioned here. Or, one could say, this
statement can be true even if it is refereed to the number of
times: for the only times we read that he appeared to a
<i>number</i> of the disciples gathered together was on the first
day in the evening, when the doors were shut; secondly, eight days
later, when the disciples were gathered together; and thirdly, here
at the Sea. Thus, he explicitly says, <b>this was now the third
time that Jesus was revealed to the disciples.</b><br />
<br />
<br /></p>
<p align="center"><b>LECTURE 3</b></p>
<blockquote>
<p><b>15 When they had finished breakfast, Jesus said to Simon
Peter, "Simon, son of John, do you love me more than these?" He
said to him, "Yes, Lord; you know that I love you." He said to him,
"Feed my lambs." 16 A second time he said to him, "Simon, Son of
John, do you love me?" He said to him, "Yes, Lord; you know that I
love you." He said to him, "Tend my sheep" [Feed my lambs]. 17 He
said to him the third time, "Simon, son of John, do you love me?"
Peter was grieved because he said to him the third time, "Do you
love me?" And he said to him, "Lord, you know everything; you know
that I love you." Jesus said to him, "Feed my sheep."<a href=
"#_ftn14" name="_ftnref14" id="_ftnref14">[14]</a></b></p>
</blockquote>
<p>2614 The Evangelist just showed what the Lord did for the
disciples in general; here he shows him dealing with his two
especially loved disciples: first, what he did for Peter; and how
he dealt with John (v 20). He does two things with the first:
first, he lays on Peter the pastoral office; secondly, he predicts
that he will be martyred (v18).</p>
<p>He imposes the pastoral office on Peter only after an
examination. Thus, those who are to be raised to this office are
first examined, "Do not be hasty in the laying on of hands" (1 Tim
5:22). Christ examined him three times, and so this part is divided
into three parts. In the first part we see our Lord's question (v
15); Peter's answer; and the imposition of the office (v 15).
Looking at the first, we can consider three things: the time of the
examination; the tenor of the conversation; and on what Peter was
examined.</p>
<p>2615 The order of this event is given as <b>When they had
finished</b> the meal. This signifies the spiritual meal by which
the soul is refreshed with spiritual gifts, even when it is united
to the body: "I will come in to him and eat with him" (Rev 3:20).
Therefore it is appropriate that one who is raised to this office
be already refreshed with this joyous meal. Otherwise, how could he
refresh the hungry ones that come to him: "I will feast the soul of
the priests with abundance" (Jer 31:14), with that abundance
mentioned in Psalm 63 (v 5): "My soul is feasted as with marrow and
fat."</p>
<p>2616 The tenor of the conversation is seen when he says,
<b>Jesus said to Simon Peter.</b> Three things are given here which
are necessary for a prelate. First, obedience, when he says,
<b>Simon,</b> which means obedient. A prelate needs to be obedient
because one who does not know how to obey superiors does not know
how to govern inferiors: "An obedient man will speak of victory"
[Prv 21:28]. Secondly, a prelate needs knowledge, indicated by
<b>Peter</b>,which means understanding. A prelate needs
understanding for he is the appointed watchman, and one who is
blind is a poor watchman: "His watchmen are blind" (Is 56:10);
"Because you have rejected knowledge, I reject you from being a
priest to me" (Hos 4:6). Thirdly, a prelate needs grace, for he
says <b>son of John.</b> Prelates need grace because if they do not
have grace they do not have anything: "By the grace of God I am
what I am" (1 Cor 15:10); "And when they perceived the grace that
was given to me, James and Cephas and John, who were reputed to be
pillars, gave to me and Barnabas the right hand of fellowship" (Gal
2:9).</p>
<p>2617 The questions are about love; and Jesus asks, <b>Do you
love me more than these?</b> This was a suitable question, for
Peter had previously fallen, as we saw before, and it was not
appropriate that he be preferred to the others until his sin was
forgiven &#8209; which is only brought about by charity: "Love
covers a multitude of sins" (1 Pet 4:8); "Love covers all offenses"
(Prv 10:12). So it was fitting that his charity be made known by
this questioning, not indeed to him who looks into the depths of
our hearts, but to others. So Christ said, but not as one who did
not already know, <b>Do you love me more than these?</b> Now we
read that "perfect love casts out fear" (1 Jn 4:18). Thus it was
that when our Lord was about to die, Peter was afraid and denied
him; but the risen Lord restored love and banished his fear. So
Peter, who before had denied Christ because he was afraid to die,
now, after our Lord has arisen, feared nothing. Why should he be
afraid, since he now realized that death had died?</p>
<p>2618 This questioning was also appropriate for the office, since
many who assume a pastoral office use it as self&#8209;lovers: "In
the last days there will come times of stress. For men will be
lovers of self" (1 Tim 3:1). One who does not love the Lord is not
a fit prelate. A fit prelate is one who does not seek his own
advantage, but that of Christ's; and he does this through love:
"The love of Christ controls us" (2 Cor 5:14). Love also becomes
this office because it benefits others: for it is due to the
abundance of love that those who love Jesus will at times give up
the quiet of their own contemplation to help their neighbor.
Although the: Apostle said, "I am sure that neither death nor life
... will be able to separate us from the love of God" (Rom 8:39),
he added, "For I could wish that I myself were accursed and cut off
from Christ for the sake of my brethren" (Rom 9:3). Thus a prelate
should be questioned about his love.</p>
<p>2619 He adds, <b>more than these,</b> for even as the
Philosopher says in his <i>Politics</i>, it is the natural order of
things that the one who cares for and governs others should be
better.<a href="#_ftn15" name="_ftnref15" id="_ftnref15">[15]</a>
Thus he says that just as the soul is to the body that it rules,
and reason is to our lower powers, so man is related to the
irrational animals. And there ought to be a similar relation
between prelates and their subjects. Thus, according to Gregory,
the life of a pastor should be such that he is related to his
subjects as a shepherd to his sheep.<a href="#_ftn16" name=
"_ftnref16" title="" id="_ftnref16">[16]</a> So Christ says,
<b>more than these,</b> because the more Peter loves the better he
is: "Do you see him whom the Lord has chosen? There is none like
him among all the people" (1 Sam 10:24).</p>
<p>2620 But in selecting someone [to rule] is it always necessary
to choose the one who is unconditionally better, even if the laws
say that it is enough to choose one who is merely good? To answer
this two distinctions must be made. Some things are sufficient
according to human judgment which are still not sufficient
according to the divine judgment. According to human judgment, if a
person cannot be reproached for something, this is sufficient for
his election to stand. For it is obvious that it would be difficult
to have elections if they could be nullified because someone was
found who was better than the one actually chosen. So, according to
our human judgment, it is sufficient if an election is honest and a
suitable person is chosen.</p>
<p>But, so far as concerns the divine judgment, and our own
conscience, it is necessary to choose that person who is better.
Now a person can be unconditionally better; and this is the way a
holier person is said to be better, for holiness makes one good.
Yet such a person might not be better for the Church. For this
purpose, that person would be better who is better educated, more
competent, more discerning, and chosen more unanimously. But if
other things are equal, such as the benefit and welfare of the
Church, one would sin if he were to choose a person who was less
unconditionally good than another. There has to be a reason for
such a choice. This is either the honor of God and the benefit of
the Church, or some private motive. If the motive is the honor of
God and the benefit to the Church, these goods will be regarded as
linked to the one chosen, and will make him the better person, in
these respects. If there is some private motive for the choice,
such as some carnal love, the expectation of ecclesiastical
advancement, or temporal advantage, the election is a fraud and
there has been partiality.</p>
<p>2621 Now we see Peter's answer, <b>Yes, Lord; you know that I
love you.</b> This is a clear sign that he had retracted his
previous denial. And it shows that if the predestined fall, they
are always better after they are corrected. Before his denial,
Peter thought that he was better than the other apostles, saying,
"Though they all fall away because of you, I will never fall away"
(Mt 26:33). And when Jesus said to him, "You will deny me three
times," Peter went against this and even boasted that "Even if I
must die with you, I will not deny you" (Mt 26:35). But now, Peter,
having been conquered by his own weakness, does not presume to
state his love unless it is attested to and confirmed by the Lord.
He humbles himself before Christ, saying, <b>You know that I love
you</b>: "My witness is in heaven, and he that vouches for me is on
high" (Job 16:19). He also humbles himself in respect to the
apostles, for he does not say that he loves Jesus more than they
do, but simply, <b>I love you.</b> This teaches us not to rank
ourselves before others, but others before ourselves: "In humility
count others better than yourselves" (Phil 2:3).</p>
<p>2622 We can also notice, as Augustine points out, that when our
Lord asks, <b>Do you love</b> (<i>diligis</i>) <b>me</b>, Peter
does not answer with the same word, but says <b>I love</b>
<i>(amo)</i> <b>you</b>, as if they were the same.<a href="#_ftn17"
name="_ftnref17" id="_ftnref17">[17]</a> And they are the same in
reality, but there is some difference in meaning: Love <i>(amor)
is</i> a movement of our appetitive power, and if this is regulated
by our reason it is the will's act of love, which is called
"direction" (<i>dilectio</i>) &#8209; because it presupposes an act
of election, choice (<i>electio</i>). This is why the brute animals
are not said to love (<i>diligere</i>). For if the appetitive
movement is not regulated by reason, it is called <i>amor.</i></p>
<p>2623 After this examination, Christ assigns Peter his office,
saying, <b>Feed my lambs,</b> that is, my faithful, which I, the
Lamb, call lambs: "Behold, the Lamb of God" (1:29). Thus, one
should not be called a Christian who says he is not under the care
of that shepherd, that is, Peter: "They shall all have one
shepherd" (Ez 37:24); "They shall appoint for themselves one head"
(Hos 1:11). It was appropriate that this office be assigned to
Peter, the others being passed over, because, according to
Chrysostom, he was the extraordinary apostle, the voice of the
disciples, and the head of the group.<a href="#_ftn18" name=
"_ftnref18" id="_ftnref18">[18]</a></p>
<p>2624 Now we have the second examination. In order to avoid a lot
of repetition, note that Christ says three times, <b>Feed my
lambs,</b> because Peter ought to feed them three ways. First, they
are to be fed by being taught: "And I will give you shepherds after
my own heart, who will feed you with knowledge and understanding"
(Jer 3:15). Secondly, they are to be fed by example: "Set the
believers an example in speech and conduct, in love, in faith, in
purity" (1 Tim 4:12); "Upon the mountain heights of Israel," that
is, in the excellence of great men, "shall be their pasture" (Ez
34:14). Thirdly, they are to be fed by being offered temporal help:
"Woe, shepherds of Israel who have been feeding yourselves! Should
not shepherds feed the sheep?" (Ez 34:2).</p>
<p>2625 The third time Christ says to him, <b>Feed my sheep.</b>
This is because there are three types of people in the Church:
beginners, those who have made some progress, and the perfect. The
first two types are the lambs, since they are still imperfect. The
others, since they are perfect, are called sheep: "The mountains,"
that is, the perfect, "skipped like rams," and "the hills," the
others, "like lambs" (Ps 114:4). And so all prelates ought to guard
their charges as Christ's sheep and not their own. But alas! As
Augustine says in his <i>Easter Sermon</i>: "We witness the
appearance of certain unfaithful servants who have abandoned
Christ's flock and by their thefts have made gold their flock. You
hear them say, 'These are my sheep. What do you want with my sheep?
I will not let you come to my sheep.' But if we say "my sheep," and
others talk about their sheep, then Christ has lost his own
sheep."<a href="#_ftn19" name="_ftnref19" id=
"_ftnref19">[19]</a></p>
<p>2626 Note also that just as Peter was assigned his office three
times, so he was examined three times. This was because he had
denied Christ three times. As Augustine says: "A threefold
profession was required so that Peter's tongue might show as much
love as it had shown of fear, and that life gained would wrest more
words than the threat of death."<a href="#_ftn20" name="_ftnref20"
id="_ftnref20">[20]</a> Another reason for this was because Peter
was obligated to love Christ for three things. First, because his
sin was forgiven, for the one who is forgiven more loves the more
(cf. Lk 7:43). Secondly, because he was promised a great honor: "On
this rock I will build my Church" (Mt 16:18). Thirdly, because of
the office entrusted to him, as right here, when Christ entrusts
the care of the Church to him, <b>Feed</b>. "You shall love the
Lord your God with all your heart," so that you will direct your
entire intention to God, "and with all your soul," so that your
entire will might rest in God through love, "and with all your
might," so that the performance of all your actions will serve
God.</p>
<p>2627 Peter became sad because asked three times. As was seen, he
was rebuked by our Lord before the passion when he so quickly
asserted that he loved him. Now, seeing that he is questioned so
many times about his love, he is afraid he will be rebuked again
and becomes sad. Thus he says, <b>Lord, you know everything; you
know that I love you.</b> He is saying in effect: I do love you; at
least I think I do. But you know all things, and perhaps you know
of something else that will happen. And so the final commitment of
the Church is given to the humbled Peter. According to one of the
Greek doctors, this is also the reason why catechumens are
questioned three times during their baptism.<a href="#_ftn21" name=
"_ftnref21" id="_ftnref21">[21]</a><br />
<br />
<br /></p>
<p align="center"><b>LECTURE 4</b></p>
<blockquote>
<p><b>18 "Truly, truly, I say to you, when you were young, you
girded yourself and walked where you would, but when you are old,
you will stretch out your hands, and another will gird you and
carry you where you do not wish to go." 19a (This he said to show
by what death he was to glorify God.)</b></p>
</blockquote>
<p>2628 Above, our Lord entrusted the office of shepherd to Peter.
Now he foretells his martyrdom. This was pertinent because a good
shepherd should lay down his life for his sheep (10:11). It was not
granted to the young Peter to lay down his life for Christ; but
rather to the old Peter to lay down his life for his sheep. This is
what Christ foretold to him. Christ first tells of Peter's past
life; then he predicts the end of his future life (v 18). Thirdly,
the Evangelist explains our Lord's words (v 19).</p>
<p>2629 Peter's past life showed certain shortcomings, for as a
young man he was too presumptuous and self&#8209;willed. But this
is characteristic of the young, as the Philosopher says in his
<i>Rhetoric.</i><a href="#_ftn22" name="_ftnref22" id=
"_ftnref22">[22]</a>Thus we read in Ecclesiastes (11:9) a kind of
reproach: "Rejoice, O young man, in your youth, and let your heart
cheer you in the days of your youth; walk in the ways of your heart
and the sight of your eyes." Our Lord refers to this trait of Peter
and says, <b>When you were young, you girded yourself and walked
where you would.</b> He says, <b>you girded yourself</b>, that is,
you restrained yourself from certain unlawful and superfluous
things, <b>but walked where you would,</b> not allowing yourself to
be kept in check by anyone. That is why you always wanted to be in
danger for my sake. But it was not granted to you that you suffer
for me when young, <b>but when you are old</b> I will fulfill your
desire because <b>you will stretch out your hands, and another will
gird you.</b> What a wondrous prediction! It gives both the time
and the suffering. From the time these words were spoken until
Peter's death, about thirty&#8209;seven years went by. We can see
from this that Peter was quite old.</p>
<p>2630 According to Chrysostom, he says, <b>when you are old</b>,
because human affairs are different than divine affairs: in human
affairs the young are useful, and the old are not of much use; but
in divine matters virtue is not taken away by old age, rather it
sometimes becomes even stronger: "My old age is exalted in abundant
mercy" [Ps 92:10]; "As the days of your youth, so shall your old
age be" [Deut 33:25].<a href="#_ftn23" name="_ftnref23" title=""
id="_ftnref23">[23]</a> But this is to be understood only of those
who have practiced virtue in their youth, as Cicero says.<a href=
"#_ftn24" name="_ftnref24" id="_ftnref24">[24]</a> For those who
have passed their youth in idleness will become of little or no
value when old. This also teaches us that we rarely find rulers and
teachers who are useful to the Church dying young, as Origen
remarks in his explanation of Matthew (25:19): "Now after a long
time the master of those servants came."<a href="#_ftn25" name=
"_ftnref25" id="_ftnref25">[25]</a> He gives Paul as an example. In
Acts (7:58) Paul is seen as "a young man," but in Philemon (1:9) he
is "an old man." The reason for this is that people of this caliber
are so rare, that when they are found, the Lord preserves them to a
ripe old age.</p>
<p>2631 He mentions the way he will suffer when he says, <b>you
will stretch out your hands,</b> for Peter was crucified. Yet he
was crucified using ropes, not nails, so he would not die so
quickly. This is the girding spoken of by Christ.</p>
<p>Three things can be considered in the sufferings of the saints.
First, there is a natural affection: there is such a natural love
between the soul and the body that the soul never desires to be
separated from the body, nor the body from the soul: "For while we
are still in this tent, we sigh with anxiety; not that we would be
unclothed, but that we would be further clothed" (2 Cor 5:4); "My
soul is very sorrowful, even to death" (Mt 26:38). This is why
Christ says, <b>where you do not wish to go,</b> that is, by the
impulse of nature, which is so rooted in nature that even old age
could not destroy it in Peter. Yet, the desire due to grace weakens
this: "My desire is to depart and be with Christ" (Phil 1:23); "We
are of good courage, and we would rather be away from the body and
at home with the Lord" (2 Cor 5:8). Secondly, the intentions of the
persecutors and the saints are different, <b>and carry you where
you do not wish to go.</b> Thirdly, we see that we should be
prepared to suffer, but not to kill ourselves. Thus Christ says,
<b>you will stretch out your hands.</b> This clearly was the case
with Peter: for when the people wanted to rebel against Nero and
deliver Peter, he forbade it: "Christ also suffered for you,
leaving you an example" (1 Pet 2:21).</p>
<p>2632 The words <b>another will gird you</b> rightly come before
<b>and carry you</b>, the thought being that <b>another will gird
you</b> because he will <b>carry you where you do not wish to
go</b>. Lest one think this statement was lightly written, it was
written after the death of Peter. Peter was killed during Nero's
lifetime; and John wrote this Gospel after he returned from the
exile to which he had been banished during the reign of Domitian,
there being several other emperors between Nero and Domitian.</p>
<p>2633 John mentions this as something in the future, saying,
<b>This he said to show by what death he was to glorify God,</b>
for the death of the saints gives glory to Christ: "Christ will be
honored in my body, whether by life or by death" (Phil 1:20); "But
let none of you suffer as a murderer, or a thief ... yet if one
suffers as a Christian, let him not be ashamed, but under that name
let him glorify God" (1 Pet 4:15). Indeed, the greatness of the
Lord is shown by the fact that the saints brave death for his truth
and faith.<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 5</b></p>
<blockquote>
<p><b>19b And after this he said to him, "Follow me." 20 Peter
turned and saw following them the disciple whom Jesus loved, who
had lain close to his breast at the supper and had said, "Lord, who
is it that is going to betray you?" 21 When Peter saw him, he said
to Jesus, "Lord, what about this man?" 22 Jesus said to him, "If
[So] it is my will that he remain until I come, what is that to
you? Follow me!" 23 The saying spread abroad among the brethren
that this disciple was not to die; yet Jesus did not say to him
that he was not to die, but, "If [So] it is my will that he remain
until I come, what is that to you?"<a href="#_ftn26" name=
"_ftnref26" id="_ftnref26">[26]</a></b></p>
</blockquote>
<p>2634 After the Evangelist showed what our Lord had in mind for
Peter, he now tells about John. First, we see the commendation of
the disciple, John; secondly, his gospel is commended (v 25). In
regard to the first, we see the occasion for John's commendation;
and then the commendation itself, <b>the disciple whom Jesus
loved.</b></p>
<p>2635 The occasion for John's commendation was Christ's
invitation to Peter to follow him. <b>And after he said this to
him,</b> that is, after Christ told Peter about his office and
martyrdom, he <b>said to him,</b> Jesus said to Peter, <b>Follow
me.</b> For Augustine, this means follow me in martyrdom, by
suffering for me; for it is not enough just to suffer in some way,
but this must be done by following Christ, that is, by suffering
for his sake: "Blessed are you when men hate you ... on account of
the Son of man" (Lk 6:22); "Christ also suffered for you, leaving
you an example, that you should follow in his steps" (1 Pet
2:21).<a href="#_ftn27" name="_ftnref27" id=
"_ftnref27">[27]</a></p>
<p>2636 Many others who were present would also suffer for Christ,
especially James, who was the first to be killed: "He killed James
the brother of John with the sword" (Acts 12:2). Why then does
Christ say to Peter in particular, <b>Follow me</b>? The reason,
according to Augustine, was that Peter not only suffered death for
Christ, but also followed Christ even in the kind of death, that
is, death by the cross: "If any man would come after me, let him
deny himself and take up his cross and follow me" (Mt
16:24).<a href="#_ftn28" name="_ftnref28" id="_ftnref28">[28]</a>
Or, according to Chrysostom, in saying <b>Follow me,</b> Christ
means in your office as prelate, leader.<a href="#_ftn29" name=
"_ftnref29" id="_ftnref29">[29]</a> He was saying in effect: As I
have the care of the Church, received from my Father &#8209; "Ask
of me, and I will make the nations your heritage" (Ps 2:8) &#8209;
so will you be, in my place, over the whole Church.</p>
<p>2637 But after Christ's ascension, why did James hold first
place in Jerusalem? We can say that James had a special
jurisdiction over that place, but Peter had the universal authority
over the whole Church of believers.</p>
<p>2638 Now we see that John is commended: first, as to his past;
then with respect to his future (v 21). John is commended on three
points in his past.</p>
<p>2639 First, John had the privilege of having Christ's special
love. The Evangelist says, <b>Peter turned,</b> for he had begun to
follow Jesus even bodily, <b>and saw following them the disciple
whom Jesus loved.</b> Here we see that Peter, already made a
shepherd, was intent on the care of others: "And when you have
turned again, strengthen your brethren" (Lk 22:32). Now Jesus loved
John without excluding the others, for above he said, "As the
Father has loved me, so have I loved you" (15:9). But he loved John
above the others with a special love. There were three reasons for
this. First, because of his penetrating understanding: for teachers
especially love their intelligent students: "A servant who deals
wisely has the king's favor" (Prv 14:35). Secondly, because of his
purity, for he was a virgin: "He who loves purity of heart, and
whose speech is gracious, will have the king as his friend" (Prv
22:11). Thirdly, because of his youth, for we have tender feelings
for the young and the weak, and act with friendship towards them.
And this is the way Christ acted with the youthful John: "When
Israel was a child, I loved him" (Hos 11:1). We can see from this
that God especially loves those who serve him from their youth: "My
soul desires the first ripe figs" [Mic 7:1].</p>
<p>2640 But this seems to go against Proverbs (8:17): "I love those
who love me." Peter loved Christ more than the others: "Do you love
me more than these?" (21:15). Therefore, Christ should have loved
Peter more than John. I answer: it could be said that John, because
he was more loved, was happier; while</p>
<p>Peter, because he loved more, was better. But this would be a
violation of justice. Consequently, this refers to a mystery: that
is, Peter and John stand for two kinds of life, the active and the
contemplative, and the end and object of each is Christ. The active
life, which Peter signifies, loves God more than the contemplative
life (which is signified by John) because it feels more keenly the
difficulties of this present life, and more intensely desires to be
freed from them and to go to God. But God loves the contemplative
life more, because he preserves it longer: it does not come to an
end with death, as does the active life: "The Lord loves the gates
of Zion more than all the dwelling places of Jacob" (Ps 87:2).</p>
<p>2641 Some try to solve this problem using the literal sense.
They distinguish two kinds of love in Christ, according to his two
wills, his human and divine will. They say that Christ loved Peter
more with his divine love, but he loved John more with his human
love. The objection to this is that Christ's human will was
entirely conformed to his divine will; and so the more he loved one
with his divine will, so also he loved that one more with his human
will. Therefore, we should say that he loves that one the more to
whom he wills more good. He loved Peter more in the sense that he
made Peter love him [Christ] more; Christ loved John more in
another sense, that is, by giving him a keener understanding. "The
Lord will fill him with the spirit of wisdom and understanding"
[Sir 15:3]. Accordingly, Peter is better because charity is better
than knowledge (cf. 1 Cor 13:8); but John is better in keenness of
understanding. However, only God can weigh their merits: "The Lord
weighs the spirit" (Prv 16:2).</p>
<p>And so others say, and this is better, that Peter loved Christ
more in his members; and in this way he was also more loved by
Christ. For this reason the Church was entrusted to him. But John
loved Christ more in Himself, and in this way was more loved by
Christ, who entrusted his mother to John's care. Or, one could say
that Peter loved Christ more readily and fervently. While John was
more loved by being given tokens of intimate friendship, which
Christ gave him on account of his youth and purity.</p>
<p>2642 John adds, <b>who had lain close to his breast at the
supper,</b> which commends him to us on the second point, his
special intimacy with Christ. This was just explained.</p>
<p>2643 Thirdly, John is commended on account of the special
confidence he had in Christ, so that he could question Christ with
more assurance than all the others. Thus he adds that this disciple
<b>had said, Lord, who is it that is going to betray you?</b> This
was also explained before (13:25).</p>
<p>John is recalling his own privileges in order to exalt Peter.
One might suppose that because Peter had denied Christ he would not
be allowed back to his former intimacy. To reject this, John shows
that he was admitted to a greater intimacy. The one who did not
dare to question Christ at the supper, but asked John to do it, was
made head over his brethren after the passion, and is now
questioning Christ not only for himself, but also for John. We can
understand from this that those who fall into sin sometimes rise in
greater grace: "For just as you purposed to go astray from God,
return with tenfold zeal to seek him" (Bar 4:28).</p>
<p>2644 And so the Evangelist immediately shows Peter asking a
question, <b>When Peter saw him, he said to Jesus, Lord, what about
this man?</b> This concerns the future of John. First, we have
Peter's question; Christ's answer; and then the interpretation of
the answer (v 23).</p>
<p>2645 Regarding the first point, note that when our Lord said to
Peter, "Follow me" (v 19), Peter did begin to follow him with
bodily steps, and so did John. When Peter noticed John following he
asked Christ about him, saying, <b>Lord, what about this man?</b>
This was like saying: I am following you in your suffering. But
this man, will he die also? John would have asked the same question
had he dared.</p>
<p>But according to Chrysostom, Peter was questioning about the
leadership [of the Church], not about John's martyrdom.<a href=
"#_ftn30" name="_ftnref30" id="_ftnref30">[30]</a> For Peter loved
John more than all the other disciples, and they are always found
together in the Gospel and in the Acts of the Apostles. So Peter
wanted to have John as his companion in the work of preaching.
Peter says, <b>Lord, what about this man?</b> as if to say, "Let
him come with me."</p>
<p>2646 Christ's answer is given, <b>So it is my will that he
remain until I come, what is that to you?</b> Notice that the Greek
text does not have "So" but <b>If it is my will that he remain
until I come, what is that to you?</b> Yet the difference is not
too important, for whatever the expression, the meaning understood
by the apostles from the beginning was that John was not going to
die. So <b>it is my will that he remain until I come,</b> was [for
them] the same as saying, John will not die until I come.</p>
<p>But this interpretation is rejected by what follows: <b>yet
Jesus did not say to him that he was not to die, but, So it is my
will that he remain until I come, what is that to you?</b></p>
<p>2647 Those who defend the first interpretation, claim that John
added this not to exclude the first interpretation but to show that
our Lord did not convey that meaning by these words, but only by
the words, <b>So it is my will that he remain.</b> This is the
reason they say that John has not yet died.</p>
<p>There are various opinions about John's burial. All say that it
is true that he was buried in a tomb which still exists. But some
say he entered his tomb while still alive, and then left it by
divine power, transported to the region of Enoch and Elias, and he
is being kept there until the end of the world. According to this,
the meaning is: <b>So it is my will that he remain</b> alive until
the end of the world; and then, under the Antichrist, he will be
martyred along with those other two. For it is not right that he
should not die, for whatever is born dies: "It is appointed for men
to die once" (Heb 9:27).</p>
<p>Others say he entered his tomb at Ephesus alive, and he remains
there still alive, but sleeping, until the Lord comes. They base
their theory on the fact that the soil there moves up and down in
rhythm with John's breathing. Augustine rejects this by saying that
it is not as good to be alive and sleeping as to be alive and
blessed.<a href="#_ftn31" name="_ftnref31" id="_ftnref31">[31]</a>
Why then would Christ reward the disciple he loved above the others
with a long sleep and deprive him of that great good for the sake
of which the apostle wanted to be dissolved and to be with Christ
(Phil 1:23). Thus, we should not believe this. Rather, we should
say that he died and arose with his body indicated by the fact that
his body cannot be found &#8209; and remains happy with Christ, as
Christ invited him: "He who testifies to these things says, Surely
I am coming soon" (Rev 22:20).</p>
<p>2648 Augustine explains this passage mystically.<a href=
"#_ftn32" name="_ftnref32" id="_ftnref32">[32]</a> Then the word
remain means "continue on," or "persist," as in "Remain in the
city, until you are clothed with power from on high" [Lk 24:49].
Consequently, our Lord is saying about John, that is, about the
contemplative life, <b>So it is my will that he remain,</b> that
is, continue on, <b>until I come,</b> either at the end of the
world, or at the death of any contemplative; for the contemplative
life although begun here is not completed here. It remains
incomplete and continues on till Christ comes to complete it: "Then
they were ... told to rest a little longer, until the number of
their fellow servants and their brethren should be complete" (Rev
6:11); "Mary has chosen the good portion, which shall not be taken
away from her" (Lk 10:42); "Long life is in her right hand; in her
left hand are riches and honor" (Prv 3:16). Meanwhile, the active
life, completed and vivified by the example of Christ's passion,
follows him by suffering for him.</p>
<p>2649 Chrysostom understands it this way: <b>So it is my will
that he remain,</b> that is, to remain in Judea, and to preach on
this earth; and I want you [Peter] to follow me by having a concern
for the entire world, and by suffering for me; and John is to
remain <b>until I come,</b> to destroy the Jewish nation.<a href=
"#_ftn33" name="_ftnref33" id="_ftnref33">[33]</a> <b>What is that
to you?</b> means "These things are for me to decide." For we do
see from history that John did not leave Judea until Vespasian came
to Judea and took Jerusalem; then John set out for Asia.</p>
<p>2650 Then there is the interpretation of Jerome: <b>Follow
me!</b> Peter, by your martyrdom; and so, now speaking about John,
<b>it is my will that he remain,</b> without the sufferings of
martyrdom and death, <b>until I come,</b> to call him to myself
&#8209; "I will come again and take you to myself" (14:3) &#8209;
<b>what is that</b>, this privilege, <b>to you?</b> And so in the
stories about blessed John it is said that when he was ninety years
old our Lord Jesus Christ appeared to him and invited him to his
banquet.</p>
<p>2651 Then the Evangelist shows how the disciples understood
these words of our Lord. They thought that John would not die.
<b>The saying spread abroad among the brethren,</b> the disciples
&#8209; "Behold, how good and pleasant it is when brothers dwell in
unity!" (Ps 133:1) &#8209; <b>that this disciple,</b> John, <b>was
not to die.</b> But he corrects this error, saying, <b>Yet Jesus
did not say to him that he was not to die</b>: "Are you also still
without understanding?" (Mt 15:16). The rest has been
explained.<br />
<br />
<br /></p>
<p align="center"><b>LECTURE 6</b></p>
<blockquote>
<p><b>24 This is the disciple who is bearing witness to these
things, and who has written these things; and we know that his
testimony is true. 25 But there are also many other things which
Jesus did; were every one of them to be written, I suppose that the
world itself could not contain the books that would be
written.<a href="#_ftn34" name="_ftnref34" id=
"_ftnref34">[34]</a></b></p>
</blockquote>
<p>2652 Now we have the last part of this Gospel, which is a kind
of epilogue. First, the Gospel is commended; and then the vastness
of the subject treated (v 25). The Gospel is commended because of
two things: its author, and its truth. Three things are mentioned
about the author.</p>
<p>2653 First, there is the authority of the author, because
<b>This is the disciple</b> &#8209; understanding what was
mentioned before who was loved above the others, intimate with
Christ, able to question him with confidence, and to whom it was
granted to remain until Christ came. All these things refer to the
authority of the author.</p>
<p>John is said to have been loved more than the others because of
his unique charity: "By this all men will know that you are my
disciples, if you have love for one another" (13:35). None of the
other apostles speak so much of love for others as does John in his
letters. We also read that as an old man he was carried to the
church by his followers to teach the faithful. He taught only one
thing: "Little children, love one another." This is the perfection
of the Christian life.</p>
<p>2654 Secondly, John's office is mentioned, which was to give
testimony, for he says, <b>who is bearing witness to these
things</b>. This is the special office of apostles: "You shall be
my witnesses" (Acts 1:8); "You are my witnesses!" (Is 44:8).</p>
<p>2655 Thirdly, he refers to his zeal when he says, <b>and who has
written these things</b>. As an apostle he testified to the actions
of Christ to those who were present; and in his zeal he recorded
these actions in writing for those who were not with him and were
to come after him: "Take a large tablet and write upon it in common
characters" (Is 8:1); "The wisdom of the scribe depends on the
opportunity of leisure; and he who has little business may become
wise" (Sir 38:24). For it was granted to John to live until the
time when the Church was at peace; and this is the time when he
wrote all these things. John mentions such things so that we will
not think that his gospel has less authority than the other three,
seeing that he wrote after the death of all the other apostles, and
the other gospels, especially that of Matthew, had been approved by
them.</p>
<p>2656 Now John states that his Gospel is true, and he speaks in
the person of the entire Church which received it: "My mouth will
utter truth" (Prv 8:7). We should note that although many have
written about Catholic truth, there is a difference among them:
those who wrote the canonical scriptures, such as the evangelists
and apostles and the like, so constantly and firmly affirm this
truth that it cannot be doubted. Thus John says, <b>we know that
his testimony is true</b>: "If any one is preaching to you a gospel
contrary to that which you received, let him be accursed" (Gal
1:9). The reason for this is that only the canonical scriptures are
the standard of faith. The others have set forth this truth but in
such a way that they do not want to be believed except in those
things in which they say what is true.</p>
<p>2657 Now John states the incompleteness of his Gospel as
compared with the reality, because Christ not only did these things
<b>but there are also many other things which Jesus did.</b></p>
<p>2658 His statement, <b>were every one of them to be written, I
suppose that the world itself could not contain the books that
would be written,</b> can be understood in two ways. First, the
word <b>contain</b> can refer to the capacity of our minds to
understand. So the meaning is: So much could be said about Christ
that the world could not understand all that could be written: "I
have yet many things to say to you, but you cannot bear them now,"
that is, understand them (16:12). We could also regard this
statement as a deliberate exaggeration; and it then indicates the
abundance of Christ's works.</p>
<p>2659 How reconcile this? He had just said, <b>we know that his
testimony is true</b>, and then immediately resorts to hyperbole,
exceeding the truth. According to Augustine, Scripture does use
figures of speech, such as "I saw the Lord seated on a high and
lofty throne" [Is 6:1], and such statements are not false.<a href=
"#_ftn35" name="_ftnref35" id="_ftnref35">[35]</a> This is so when
hyperbole is used. The desire of the speaker is not that we accept
the literal meaning of the words, but what they were intended to
mean, that is, the great number of Christ's works. Hyperbole is not
used to explain what is obscure or doubtful, but to exaggerate or
minimize what is obvious. For example, to emphasize how plentiful
something is, one can say that there is enough for a hundred or a
thousand people. And to minimize something, one could say that
there is hardly enough for three. This is not speaking falsely,
because it is so obvious that the words contort the reality that
they show that one does not intend to lie, but to indicate that
something is great or small.</p>
<p>2660 Or, this statement could be understood to refer to the
power of Christ, who performed these signs; and the emphasis is on
<b>every one of them.</b> For to write about each and every word
and deed of Christ is to reveal the power of every word and deed.
Now the words and deeds of Christ are also those of God. Thus, if
one tried to write and tell of the nature of every one, he could
not do so; indeed, the entire world could not do this. This is
because even an infinite number of human words cannot equal one
word of God. From the beginning of the Church Christ has been
written about; but this is still not equal to the subject. Indeed,
even if the world lasted a hundred thousand years, and books
written about Christ, his words and deeds could not be completely
revealed: "Of making many books there is no end" (Eccl 12:12); The
works of God "are multiplied above number" [Ps 50:5].</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 21:6 in the <i>Summa Theologiae</i>: III, q. 44, a. 4,
ad 1.</p>
</div>
<div id="ftn2">
<p><a href="#_ftnref2" name="_ftn2" id="_ftn2">[2]</a> <i>Tract. in
Io</i>., 122, ch. 1, col. 1959; cf. <i>Catena Aurea</i>,
20:1-11.</p>
</div>
<div id="ftn3">
<p><a href="#_ftnref3" name="_ftn3" id="_ftn3">[3]</a> Ambrose.</p>
</div>
<div id="ftn4">
<p><a href="#_ftnref4" name="_ftn4" id="_ftn4">[4]</a> <i>Tract. in
Io</i>., 122, ch. 2, col. 1959-60; cf. <i>Catena Aurea</i>,
21:1-11.</p>
</div>
<div id="ftn5">
<p><a href="#_ftnref5" name="_ftn5" id="_ftn5">[5]</a> <i>XL
homiliae in Evangelista</i>; PL 76; cf. <i>Catena Aurea,</i>
21:1-11.</p>
</div>
<div id="ftn6">
<p><a href="#_ftnref6" name="_ftn6" id="_ftn6">[6]</a>
Augustine.</p>
</div>
<div id="ftn7">
<p><a href="#_ftnref7" name="_ftn7" id="_ftn7">[7]</a> <i>Tract. in
Io</i>., 122, ch. 7, col. 1962; cf. <i>Catena Aurea</i>,
21:1-11.</p>
</div>
<div id="ftn8">
<p><a href="#_ftnref8" name="_ftn8" id="_ftn8">[8]</a> St. Thomas
refers to Jn 21:12 in the <i>Summa Theologiae</i>: III, q. 53, a.
2, obj. 3.</p>
</div>
<div id="ftn9">
<p><a href="#_ftnref9" name="_ftn9" id="_ftn9">[9]</a> <i>In
Ioannem hom</i>., 87, ch. 2; PG 59, col. 475; cf. <i>Catena
Aurea</i>, 21:1-11.</p>
</div>
<div id="ftn10">
<p><a href="#_ftnref10" name="_ftn10" id="_ftn10">[10]</a>
<i>Tract. in Io</i>., 123, ch. 1, col. 1965; cf. <i>Catena
Aurea</i>, 21:1-11.</p>
</div>
<div id="ftn11">
<p><a href="#_ftnref11" name="_ftn11" id="_ftn11">[11]</a> <i>In
Ioannem hom</i>., 87, ch. 2; PG 59, col. 475; cf. <i>Catena
Aurea</i>, 21:1-11.</p>
</div>
<div id="ftn12">
<p><a href="#_ftnref12" name="_ftn12" id="_ftn12">[12]</a>
summa</p>
</div>
<div id="ftn13">
<p><a href="#_ftnref13" name="_ftn13" id="_ftn13">[13]</a>
<i>Tract. in Io</i>., 123, ch. 3, col. 1966; also <i>De consensus
evangelistarum</i>, 3, ch. 26; PL 34; cf. <i>Catena Aurea</i>,</p>
</div>
<div id="ftn14">
<p><a href="#_ftnref14" name="_ftn14" id="_ftn14">[14]</a> St.
Thomas refers to Jn 21:17 in the <i>Summa Theologiae</i>: III, q.
7, a. 3, s. c.</p>
</div>
<div id="ftn15">
<p><a href="#_ftnref15" name="_ftn15" id="_ftn15">[15]</a>
Aristotle, <i>Politics</i>.</p>
</div>
<div id="ftn16">
<p><a href="#_ftnref16" name="_ftn16" id="_ftn16">[16]</a>
Gregory.</p>
</div>
<div id="ftn17">
<p><a href="#_ftnref17" name="_ftn17" id="_ftn17">[17]</a>
<i>Tract. in Io</i>., 123, ch. 5, col. 1968; cf. <i>Catena
Aurea</i>, 21:15-17.</p>
</div>
<div id="ftn18">
<p><a href="#_ftnref18" name="_ftn18" id="_ftn18">[18]</a> <i>In
Ioannem hom</i>., 88, ch. 1; PG 59, col. 478; cf. <i>Catena
Aurea</i>, 21:15-17.</p>
</div>
<div id="ftn19">
<p><a href="#_ftnref19" name="_ftn19" id="_ftn19">[19]</a><i>Serm.
Pasch.</i>; cf. <i>Catena Aurea</i>, 21:15-17.</p>
</div>
<div id="ftn20">
<p><a href="#_ftnref20" name="_ftn20" id="_ftn20">[20]</a>
<i>Tract. in Io</i>., 123, ch. 5, col. 1967; cf. <i>Catena
Aurea</i>, 21:15-17.</p>
</div>
<div id="ftn21">
<p><a href="#_ftnref21" name="_ftn21" id="_ftn21">[21]</a> Greek
Doctor.</p>
</div>
<div id="ftn22">
<p><a href="#_ftnref22" name="_ftn22" id="_ftn22">[22]</a>
Aristotle, <i>Rhetoric</i>.</p>
</div>
<div id="ftn23">
<p><a href="#_ftnref23" name="_ftn23" id="_ftn23">[23]</a> <i>In
Ioannem hom</i>., 88; PG 59, col. 479; cf. <i>Catena Aurea</i>,
21:18-19.</p>
</div>
<div id="ftn24">
<p><a href="#_ftnref24" name="_ftn24" id="_ftn24">[24]</a>
Cicero.</p>
</div>
<div id="ftn25">
<p><a href="#_ftnref25" name="_ftn25" id="_ftn25">[25]</a>
Origen<i>, Explanation of Matthew</i>.</p>
</div>
<div id="ftn26">
<p><a href="#_ftnref26" name="_ftn26" id="_ftn26">[26]</a> St.
Thomas refers to Jn 21:21 in the <i>Summa Theologiae</i>: III, q.
83, a. 4, ad 2.</p>
</div>
<div id="ftn27">
<p><a href="#_ftnref27" name="_ftn27" id="_ftn27">[27]</a>
<i>Tract. in Io</i>., 124, ch. 1, col. 1969; cf. <i>Catena
Aurea</i>, 21:19-23.</p>
</div>
<div id="ftn28">
<p><a href="#_ftnref28" name="_ftn28" id="_ftn28">[28]</a> Ibid.,
col. 1970; cf. <i>Catena Aurea</i>, 21:19-23.</p>
</div>
<div id="ftn29">
<p><a href="#_ftnref29" name="_ftn29" id="_ftn29">[29]</a> <i>In
Ioannem hom</i>., 88, ch. 1; PG 59, col. 480.</p>
</div>
<div id="ftn30">
<p><a href="#_ftnref30" name="_ftn30" id="_ftn30">[30]</a> <i>In
Ioannem hom</i>., 88, ch. 2; PG 59, col. 480; cf. <i>Catena
Aurea</i>, 21:19-23.</p>
</div>
<div id="ftn31">
<p><a href="#_ftnref31" name="_ftn31" id="_ftn31">[31]</a>
<i>Tract. in Io</i>., 124, ch. 2, col. 1970; cf. <i>Catena
Aurea</i>, 21:19-23.</p>
</div>
<div id="ftn32">
<p><a href="#_ftnref32" name="_ftn32" id="_ftn32">[32]</a> Ibid.;
cf. <i>Catena Aurea</i>, 21:19-23.</p>
</div>
<div id="ftn33">
<p><a href="#_ftnref33" name="_ftn33" id="_ftn33">[33]</a> <i>In
Ioannem hom</i>., 88, ch. 2; PG 59, col. 480.</p>
</div>
<div id="ftn34">
<p><a href="#_ftnref34" name="_ftn34" id="_ftn34">[34]</a> St.
Thomas refers to Jn 21:25 in the <i>Summa Theologiae</i>: III, q.
42, a. 4; q. 83, a. 4, ad 2.</p>
</div>
<div id="ftn35">
<p><a href="#_ftnref35" name="_ftn35" id="_ftn35">[35]</a>
<i>Tract. in Io</i>., 124, ch. 8, col. 1976; cf. <i>Catena
Aurea</i>,21:24-25.</p>
</div>
</div>
</blockquote>
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