Chapter 20

Chapter XX.


Third, Christ's resurrection is treated in a threefold manner.

1. Now on the first day of the week etc. The Evangelist treated above of those things which pertain to the Lord's incarnation and passion; from this place to the end he treats of those things which pertain to his resurrection. Therefore in this part is treated the manifestation of Christ's resurrection. And because the solicitude of the disciples preceded this manifestation, and our instruction or the certitude of faith followed: therefore in this part there are three parts, in the first of which is described the solicitude of the disciples and women, to whom he manifested himself. In the second is described the manifestation itself, at: The disciples therefore went away. In the third, the confirmation of our faith, at: This is that disciple etc.

First, concerning the solicitude of the disciples and women.

The first part is divided; for because the Lord had redeemed both sexes and wished to manifest himself to both: there is set forth not only the solicitude of men, but also of women. Therefore first is set forth the solicitude of Mary; then of the disciples, at: Peter therefore went out etc.

2. (Verse 1). The solicitude of Mary is noted both in her vigilance in seeking and in her diligence in reporting.

She was indeed vigilant in seeking, because she came at the earliest dawn; therefore he says: Now on the first day of the week, namely the Lord's day, which is the first, that is, the first day of the week, that is, of the seven-day period, according to that passage in Luke 18: "I fast twice in the week." Sabbath is also the name of the seventh day; Exodus 20: "Remember to keep holy the Sabbath day." Mary Magdalene came early, as one anxious to see the Lord's body, and therefore she did not wait for daylight; and therefore he adds: While it was still dark, to the tomb. Chrysostom: "Mary, being wholly lovingly disposed toward the Master, because the Sabbath had passed, could not bear to rest, but came at deep dawn to the tomb, wishing to find a certain consolation from the place." And because it was early, therefore she found; Proverbs 8: "Those who watch for me early shall find me."

And she saw the stone: here is noted her diligence in reporting, in this, that she reports the opening of the tomb she had seen to the disciples; whence: And she saw the stone rolled away from the tomb. This removal of the stone was signified in Judges 16, where it is said that "Samson seized both doors of the gate with the posts and bars, and placing them on his shoulders, carried them to the top of the mountain."

3. (Vers. 2.). She ran therefore and came to Simon Peter, who above all others loved Christ, and to the other disciple, whom Jesus loved, that is, to John, who does not name himself out of humility; and she says to them: They have taken the Lord from the tomb: in the Greek my is added to express her affection. They have taken, namely indefinitely, either the Jews or the guards, and I do not know where they have placed him, which was for her a cause of greater sorrow. For since she still knew and loved him carnally, therefore, with his flesh taken away, no consolation remained.

4. (Vers. 3.). Simon Peter therefore went out. Here is noted the solicitude of the disciples, both in the swiftness of running and in the carefulness of examining, at the words: And when he had stooped down. They were therefore solicitous, because, having heard that he had been taken away, they came quickly; whence he says: Simon Peter therefore went out, and that other disciple, and they came to the tomb; this is said by anticipation, that is, they set out on the journey to come to the tomb: and they came quickly, whence he says:

5. (Vers. 4.). And they both ran together, quickly, namely, but in this swiftness unequally; whence:

And that other disciple outran Peter and came first to the tomb — therefore quickly, because they wished to apprehend: First Corinthians nine: "Those who run in a race all indeed run, but one receives the prize: so run that you may apprehend" — or because he was younger and could run faster, or because he was more fervent in seeing: but nevertheless Peter was more diligent in examining; whence there follows a disparity in the diligence of examination. For:

6. (Vers. 5.). And when he had stooped down, he saw the linen cloths lying there, yet he did not go in: and so in seeking he was swift, but in examination remiss, while Peter on the contrary; whence he says:

7. (Vers. 6.). Then Simon Peter came, following him, and entered the tomb, not content merely to look from outside, as John. And so that saying of Matthew nineteen was verified: "The last shall be first, and the first last." And he saw the linen cloths lying there, separately.

8. (Vers. 7.). And the napkin that had been over his head, not placed with the linen cloths, as though this had been done in haste: but rolled up separately in one place: the linen cloths for covering the body: above in chapter nineteen: "They took the body of Jesus and bound it in linen cloths"; the napkin for covering the face: above in chapter eleven: "And his face was bound with a napkin." And so he examined all things diligently before John, who had preceded him, but nevertheless in diligent examination he follows him; whence he says:

9. (Vers. 8.). Then therefore that other disciple also entered, who had come first to the tomb, namely by the example of Peter, and he saw the things which have been mentioned, and he believed. - But it is expounded differently according to Chrysostom and differently according to Augustine. For Chrysostom expounds: he believed, namely that He had risen; and he drew his argument from this, that if someone had taken Him away, he would not have left everything so orderly arranged, things which were more useful than the body. But Augustine expounds it differently: he believed, namely that the body had been taken away, as the woman had said; and he proves this by the following text:

10. (Vers. 9.). For he did not yet know the Scripture, that He must rise from the dead: therefore he did not believe that He had risen, but that He had been taken away. - Nevertheless, if we wish to hold the exposition of Chrysostom, the following text is continued thus: He saw and believed, that is, then for the first time he believed from seeing, because before he did not believe; for he did not yet know the Scripture.

Questions.


11. Question I. But here it is first asked: since other women had come to the tomb with Magdalene, why does John speak only of her?

Augustine responds in the third book of On the Harmony of the Evangelists: "Mary Magdalene," he says, "was far more fervent than the other women who had ministered to the Lord; on account of which John not undeservedly mentioned her alone, passing over in silence the others who were with her, as the other Evangelists attest."

12. Question II. Likewise it is asked concerning what he says: She came to the tomb in the morning.

On the contrary: In Matthew twenty-eight it is said that they came in the evening to see the sepulcher.

Augustine responds saying that "in the evening of the Sabbath" is the same as "in the night of the Sabbath"; and he proves that it ought to be understood thus by the following text: "which dawns on the first day of the week: which cannot be the case if we understand only the beginning of the night; but evening by synecdoche gives us to understand the night, which begins to end at daylight.

Others respond that this was said because in the evening they prepared themselves by buying spices, but in the morning at dawn they came, as John says.

13. Question III. Likewise, what is meant by what is said: While it was still dark, since in Mark sixteen it is said: The sun having already risen?

I respond: As Augustine says in the book On the Harmony of the Evangelists, Mary came twice: first, before she called the disciples, and afterward she returned again; and the first time she came while it was still dark; afterward, when the sun was shining.

14. Question IV. Likewise it is asked concerning what he says: She saw the stone rolled away, etc.

Would it not have been of greater power to go out with it closed? It seems so.

And it must be said that the Lord rose while the tomb was closed, and it was opened afterwards by the Angel. Chrysostom: "Jesus indeed rose while the stone and the seals remained in place. But because it was necessary for others to be assured, the tomb is opened after the resurrection, and thus what had happened is believed."

15. Question V. It is further asked: why is it that these alone ran, and not the others?

It must be said that either because it was reported to these alone; or, as Gregory says, "those ran before the rest who loved before the rest."

16. Question VI. Further, 1: since Luke says in the twenty-fourth chapter that Peter went to the tomb, speaking only of Peter, what does it mean that John here says two ran?

2. Further, what necessity was there for John here to make mention of himself?

It seems that he would have done better by keeping silent.

Augustine responds in the third book of On the Harmony of the Evangelists that Luke mentioned Peter alone because Mary Magdalene first announced it to him; and yet he himself mentions both; whence Cleophas said: Some of our own went to the tomb, etc.

To the other point that is asked: why does he make mention of himself? There is a twofold reason: the literal reason, namely, because he wished to place Peter before himself, so as to praise Peter and humble himself: because, although he himself arrived first, he entered after.

The allegorical reason is that by John the Jewish people is signified, and by Peter the elder the Gentile people is designated. John ran first but did not enter: because the Jew first received the Law but did not believe; the Gentile, however, arriving later, believed.

Second, concerning the manifestation of the resurrection.

17. The disciples therefore went away to their own homes, etc. Above he treated of the solicitude; here he treats of the manifestation: and because the manifestation was made to both sexes, therefore this part is divided into two. In the first, the manifestation made to the woman is treated; in the second, the manifestation made to the disciples, at the passage: When therefore it was evening, etc.

The manifestation made to the woman is therefore described in this order. First, the desolation of Mary is intimated; second, to the desolate one consolation is offered, at the passage: While therefore she was weeping, etc.; third, to her who refused to be consoled, the manifestation of Christ is offered, at the passage: When she had said this, she turned around, etc.; fourth, concerning the manifestation to be made public, a command is given to her, at the passage: Jesus says to her: Do not touch me; fifth, the report of the manifestation or appearance, at the passage: Mary Magdalene came.

18. (Verse 10). The intense desolation of Mary is therefore intimated, which in its restlessness did not allow her to depart from the sepulcher, even when the other disciples were departing; therefore he says: The disciples therefore went away to their own homes, "that is, where they had been dwelling" before they had come to the tomb, so that they might receive some consolation.

19. (Vers. 11.). But Mary stood at the tomb outside, "that is, before that place of the rock-hewn sepulchre," and she remained perseveringly: therefore she found: Luke eleven: "But if he shall continue knocking, I say to you, even though he will not rise and give to him because he is his friend, yet because of his importunity he will rise and give him as many loaves as he needs"; Colossians four: "Continue steadfastly in prayer, watching in it," etc. Weeping: Augustine: "The eyes which had sought the Lord and had not found him were now given over to tears, and the woman grieved more that the Lord had been taken away from the tomb than that he had been slain upon the wood."

It should be noted that Mary wept from compunction, Luke seven; she wept from compassion, above, chapter eleven: "Jesus, when he saw her weeping"; she wept from devotion, as here, concerning which the Psalm says: "My tears have been my bread day and night, while it is said to me daily: Where is your God?"

While therefore she wept. Here consolation is offered to the desolate one, both in vision and in speech, but she is consoled by neither. In vision she is consoled by the sight of the Angels

whence he says: While therefore she wept, as one desolate, she stooped down and looked into the tomb, so that she might at least receive some consolation from the sight of the place: but she received a greater one. She stooped down, through humility: Job twenty-two: "He who has been humbled shall be in glory, and he who has lowered his eyes, he himself shall be saved." Whence:

20. (Vers. 12.). And she saw two Angels in white, sitting. Therefore they sit in white, because they had come to announce the splendor of our solemnity, namely the resurrection. One at the head and another at the feet, where the body of Jesus had been laid. Gregory explains why they were positioned thus. "He, he says, was to be announced through his passion, who is God before the ages and man at the end of the ages: as it were, the Angel sits at the head, when through the Apostle John it is preached that In the beginning was the Word, etc.; and as it were at the feet, when it is said: The Word was made flesh ." And thus consolation was made for her from the vision: Luke, the last chapter: "Certain women from among us amazed us, who before dawn were at the tomb, and not finding his body, came saying that they had also seen a vision of Angels, who say that he is alive."

21. (Vers. 13.). Not only does the Lord console her by sight, but also by the speech of the Angels: whence he says: They say to her: Woman, why do you weep ? as if to say: do not weep. For it was no longer a time for weeping, but for joy, since the Lord was rising. But she refused to be consoled, recalling the cause of her grief: Because they have taken away my Lord, that is, his body, is said by synecdoche: and I do not know where they have laid him. Augustine: "This was the greater cause of grief, because she did not know where to go to console her grief." Whence she could say that verse of the Psalm: "My soul refused to be consoled" etc.; Lamentations 1: "Therefore my eye weeps and sheds tears, because my consoler has departed from me, he who converts my soul."

22. (Vers. 14.). When she had said these things. Here, to her who is unwilling to be consoled, the manifestation of Christ occurs: and first he manifests himself to the senses of the flesh, then of the mind: to the senses of the body, namely to sight through appearance and to hearing through conversation. - She first beholds Jesus, whence he says: When she had said these things, by which she was showing that she did not wish to be consoled; she turned around and saw Jesus standing. She turned because love did not allow her to stand still, but rather she looked now here, now there. Or, as Chrysostom says, "Christ, appearing silently behind her, struck the Angels with awe, and they by their movement and gesture showed that they had seen something great: and this turned the woman around." And she saw Jesus, with the eyes of the body, not of the heart: whence: And she did not know that it was Jesus.

23. (Vers. 15.). Thus he manifested himself through appearance; he also manifests himself through conversation: whence: Jesus says to her: Woman, why do you weep? as if to say: do not weep. Whom do you seek? She was seeking him whom the bride also sought in Song of Songs 3: "On my bed by night I sought him whom my soul loves"; as if to say: you ought not to seek him among the dead, because "rising from the dead, he dies no more; death shall no longer have dominion over him," Romans 6. But not yet does she recognize him through conversation: whence he says: She, supposing that he was the gardener, because she had come into the garden so early in the morning: says to him: Lord, if you have carried him away, that is, Jesus. She had made no mention of Jesus to him with whom she was speaking, and only said him; because, as Gregory says, "the force of love is accustomed to do this in the soul: that it believes no one else is ignorant of him whom it always thinks about." Tell me where you have laid him, and I will take him away. It was not enough for her to see him, unless she should take him away, according to that verse of Song of Songs 3: "I held him and would not let him go, until I brought him into the house of my mother and into the chamber of her who bore me": therefore she wished to take him away.

24. (Verse 16). Jesus says to her. He manifested himself to the exterior sense; here he manifests himself to the interior sense by calling her by name: whence: Jesus says to her: Mary. Gregory: "After he called her by the common designation of her sex and was not recognized, he calls her by name, so that she might recognize him by whom she is recognized." She, having turned, namely through the captivation of the intellect: Apocalypse 1: "I turned to see the voice that was speaking with me"; says to him: Rabboni, which is interpreted master. Having turned, not in body, because she had already turned in body before, but in heart: whence Augustine: "Then," he says, "turned in body, she supposed what was not; now turned in heart, she recognized what was." Moreover, recognizing him, she calls him master, because she was accustomed to call him thus: above in the eleventh chapter, Martha said to Mary: "The Master is here and calls for you."

25. (Verse 17). Jesus says to her. Here upon Mary, now knowing him, is enjoined the publication of the manifestation: and first he corrects her; second, he sends her to announce.

He corrects her in this that he says: Do not touch me: and he gives the reason: For I have not yet ascended to my Father.

26. But this text seems to contain falsity and doubtfulness:

1. Because the other Evangelists say that "the women approached and held his feet."

2. Likewise, what kind of reason is this: For I have not yet ascended to my Father? On the contrary, this is a reason why she ought to have touched him, because if he had ascended, she could not touch him.

On this account, this text is expounded in multiple ways. Augustine expounds it concerning the touch of the heart or of faith: whence he says: "Do not touch me, that is, do not believe in me in the way you still understand. For how did she not still believe in him carnally, she who wept for him as a man? And the following text says this: For I have not yet ascended to my Father, that is, to equality with the Father in your heart."

According to Gregory, it is understood concerning bodily touch: but the Lord does not prohibit this, as he says, "because he shrank from the touch of women, since it is written: The women approached and held his feet;" but in this he wished to show her unworthy to touch him as one not rightly believing, or not fully: and he proves this through the following text: "For I have not yet ascended to the Father. In our heart, Jesus ascends to the Father when he is believed to be equal to the Father."

According to Chrysostom, it is understood concerning bodily touch: and the Lord does not prohibit touching, but intimates that he is to be touched with greater reverence than when he was passible: and the following reason indicates this, in which the Lord says: I have not yet ascended, but nevertheless I am preparing myself for the ascension, and therefore I am not with you as before.

This can also be explained in another way: because Mary was burning to see the Lord, whence she had also searched most diligently, she wished to fall upon his feet with kisses and not let him go; but the Lord rebuked her, showing that this is not the place of enjoyment and of touching Christ, but with the Father, whence he says: Do not touch me, that is, do not wish to enjoy me by touching me here: for I have not yet ascended, where is the place of enjoyment, where you will never be frustrated; but now it is necessary to be separated bodily. Whence he sends her to announce what she had seen.

But go to my brothers, namely the Apostles, of whom it is said in the Psalm: "I will declare your name to my brothers: in the midst of the Church I will praise you"; and tell them, announce the truth of the rising Christ, which consists in the dignity of glorification, by which he was now fit to go into heaven; therefore he says: Tell them: I ascend: Ephesians four: "He who descended, he himself is the one who ascended above all the heavens." The truth of Christ's resurrection also consists in the excellence of the Divinity: whence he says: To my Father and your Father, not in the same way mine as yours: whence Gregory says: "Mine by nature, yours by grace." The truth of Christ's resurrection also consists in the excellence of the humanity, and he touches upon this when he says: My God and your God: Augustine says: "My God, under whom I too am man, your God, between whom and himself I am Mediator."

27. (Verse 18). Mary Magdalene therefore came. Here the fifth point is noted, namely the report of the manifestation made by Magdalene: whence it says: Announcing to the disciples: Because I have seen the Lord, and these things he said to me, supply: which have been said above: Chrysostom says: "She announces both the vision and the words, so that they might be instructed in both."

Questions.


28. Question I. But the question is asked here first concerning the order of this manifestation.

For if the disciples were more worthy, it seems that the Lord ought to have appeared to them first, and again that the disciples should teach the women rather than the women the disciples.

I respond: It must be said that this was done by the order of divine dispensation and by the merit of human solicitude: the order of divine dispensation: on account of which Gregory says: "Because in paradise the woman served death to the man, from the sepulcher the woman announces life to men, and she narrates the words of the life-giver, she who had narrated the words of the death-dealing serpent." The merit of human solicitude, because, when the disciples withdrew, the woman remained afflicted and desolate: and therefore she more quickly merited to be consoled and refreshed by the Lord's appearance.

29. Question II. Likewise it is asked: since Peter loved the Lord so fervently, why did he not remain at the tomb weeping, as Mary did, but departed?

And Chrysostom responds: "The female sex is in a certain way more given to compassion"; and therefore do not marvel that Mary wept bitterly at the sepulcher, while Peter felt no such compassion.

Others take the reason from the side of faith: for because the woman hoped less concerning the resurrection, therefore she grieved more over the body having been taken away; but Peter, although not fully, nevertheless in some way had confidence: whence it is said in Luke that "he went away wondering to himself."

Others take the reason from the side of love, namely because at that time she burned more vehemently than the disciples and was more fervent, therefore she was also more solicitous.

30. Question III. Likewise it is asked concerning what he says, that while Mary wept, she stooped down and looked into the tomb.

Why was she looking, since she knew he was not there?

Gregory responds: "For one who loves, to have looked once does not suffice, because the force of love multiplies the intensity of searching." And Augustine says that "because she loved vehemently, therefore she thought that neither her own nor others' eyes should easily be believed."

31. Question IV. Likewise it is asked concerning what he says, that after the departure of the disciples she saw Angels: because it is said in Luke twenty-four that the women reported to the Apostles that they had seen Angels; and then it is said that the disciples went to the tomb.

Augustine responds in the third book of On the Harmony of the Evangelists that "Luke says this by way of recapitulation; for they ran to the tomb when it had only been announced concerning the body having been taken away; and afterward the vision of the Angels occurred, which they subsequently reported."

32. Question V. Likewise there is a doubt: 1. Because in Mark sixteen it is said of one Angel only: Entering into the tomb, they saw a young man sitting on the right, covered with a white robe.

2. Likewise, Mark says Mary entered, but this one says she only looked in.

To this Augustine responds in the third book of On the Harmony of the Evangelists: "On the first day of the week, he says, that is, on the Lord's day, at dawn the women came to the tomb, as all the Evangelists narrate; and when they saw the stone taken away, before they looked more carefully, they ran and announced it to Peter and John, who ran to the tomb and afterward returned. But Mary with others stood at the tomb outside weeping, that is, before that place of the rock-hewn sepulcher, but nevertheless within that space into which they had already entered. Then they saw an Angel sitting on the right upon the stone rolled away from the tomb, of which Angel Matthew twenty-eight and Mark sixteen narrate. Then he said to them: Fear not, etc., which Matthew and Mark say. At these words Mary, while she wept, stooped down and looked into the tomb, as is said here; where she saw two Angels in white sitting, who say to her: Woman, why do you weep? And then it is to be understood that the Angels rose and stood, as Luke says, that two men stood beside them in shining garments ."

Whence the contradiction is resolved from the fact that one says what the other omits; and from the fact that Mark calls the tomb a certain space before the sepulchre enclosed by a wall, while John means the very place in which the body of Jesus lay.

33. Question VI. Likewise, there is a question about the fact that the Lord did not immediately manifest himself to the woman in his own appearance, but appeared as if he were a gardener.

Gregory responds that the reason for this was Mary's manner of seeking. "For because Mary loved and doubted, she saw and did not recognize." - Bernard, however, gives the reason that this was to inflame her more ardently: whence he says: "O delightful spectacle of loving-kindness! He himself who is sought and desired hides himself and manifests himself; he hides himself so that he may be sought more ardently, and once sought may be found with joy, and once found may be held with solicitude, and once held may not be released."

34. Question VII. Likewise, the question is asked whether Mary believed Christ to be God? - And that she did, it seems, because above in chapter eleven Martha said: You are the Christ, the Son of the living God. - And also, how would her sins have been forgiven without right faith?

But Gregory and Augustine seem to say the contrary, on the text: For I have not yet ascended to my Father, as was explained above.

The response is that Mary before the passion believed Christ to be God, yet she loved him most vehemently in the flesh: and therefore in the passion she conceived so great a sorrow that, now overwhelmed, she thought of nothing except his humanity and death, and therefore did not recall the works of his Majesty, but only the sufferings of his humanity.

35. Question VIII. Likewise, what does it mean when he says: I ascend to the Father, since the Father is everywhere?

The response is that this is understood causally, because he was making or was about to make himself believed to be equal to the Father in all things: therefore he is said to ascend, etc.

Or to the place where the Father is more manifestly revealed in his works: whence he is said to sit at the right hand, that is, among the greater goods.

Second, concerning the manifestation made to the disciples.

36. When therefore it was late that same day, etc. Above he treated the manifestation of the Lord made to the women; here he treats the manifestation made to the disciples. And there are in this part three sections according to three manifestations, which are distinguished with respect to the mode of manifesting and with respect to the reason: with respect to mode: for the first is through sight, the second through touch, the third through taste. For first he showed himself; second, he offered himself to be touched; third, he ate. - With respect to the reason also for manifesting: for the first was to remove the unbelief of all the disciples; the second, to remove the unbelief of Thomas; the third, however, for the confirmation of love in Peter. And the second manifestation begins there: And after eight days; the third, however, there: After this he manifested himself, at the beginning of the twenty-first chapter.

Concerning the first manifestation, three things are noted.

In the first manifestation, three things are determined. The first is the manifestation itself: the second, following upon the manifestation, the sending of the disciples, at the words: He said therefore to them again: Peace be to you: third, the incidental occasion of another manifestation, which was the absence of Thomas, at the words: But Thomas etc.

The manifestation itself, therefore, is described in this order.

For five things are set forth which make it clear, namely: the gathering of the disciples, the appearance of Christ, the address of the one appearing, after the address his showing of himself, after the showing the rejoicing of the disciples.

37. (Verse 19.). First, therefore, is touched upon the gathering of the disciples, which was both on account of the time, because it was late, and on account of the Jews, who were persecuting them: therefore he says: When therefore it was late that day, namely the Lord's day, on which he appeared to Magdalene, the first of the Sabbaths, because in those days the Jews were keeping the sabbath, eating unleavened bread; and the doors were shut, for their protection, whence: where the disciples were gathered together for fear of the Jews: therefore they had come together in one place with the doors shut, and through this they were worthy for the Lord to appear to them, according to that saying in Matthew eighteen: "Where two or three are gathered in my name, there am I in the midst of them." 38. When, I say, they were thus, Jesus came and

stood in the midst. Here is noted the second point, namely the appearance of the Lord: therefore he stood in the midst, so that he might be seen by all: therefore he stood in the midst, to show that he is the Mediator and Reconciler: above in chapter one: "But there has stood in the midst of you one whom you do not know," was said to the Jews. For he himself, as is said in Ephesians two, "is our peace, who has made both one."

39. Therefore it follows: And he said to them: Peace be to you. Here is noted the third point, namely the gracious address, in which address he strengthened them; whence in the last chapter of Luke: "He said to them: Peace be to you; it is I, do not be afraid." Whence Chrysostom: "By his voice he steadied their wavering mind, saying: Peace be to you: that is, do not be troubled"; in the last chapter of Philippians: "The peace of God, which surpasses all understanding, guard your hearts."

40. (Verse 20.). And when he had said this, he showed them his hands and his side. Here is noted the fourth point, namely Christ's showing of himself, in which he showed that he was the same one who had suffered, not only in spirit but also in body: and therefore he showed his hands and his side, in which there had been wounds, and scars remained: whence in the last chapter of Luke: "See my hands and my feet, that it is I myself."

41. The disciples therefore rejoiced, having seen the Lord. Here is touched upon the fifth point, namely the rejoicing of the disciples at the sight of the Lord; which joy the Lord had promised them above in chapter sixteen: "I will see you again, and your heart shall rejoice."

42. (Vers. 21.). He said therefore to them again. Here the second is touched upon, namely, consequent upon the manifestation, the mission of the disciples, in which the Evangelist indicates three things that the Lord conferred upon the disciples being sent, namely fitness, authority and power: fitness, when he granted peace: whence he says: He said therefore to them again: Peace be to you, that is, tranquility, without which no one is fit to be sent to persecutions. Whence Chrysostom: "Because they had an unconquerable battle against the Jews, therefore he says again: Peace be to you, giving consolation equal to the battle."

He also conferred authority, when he sends them: whence he says: As the Father sent me, I also send you, that is,

just as I did not come of myself, but was sent, and therefore came with authority: so I send you, giving you authority: whence Romans 10: "How shall they preach unless they are sent"? Whence also Isaiah, chapter 6, sought this authority when he said: "Here am I, Lord; send me"; on the contrary, concerning the false prophets, Jeremiah 23: "They ran, and I did not send them; I did not speak to them," etc.

He also conferred power, when he bestowed the Holy Spirit; whence he also says:

43. (Vers. 22.). When he had said this, he breathed on them. Augustine: "By breathing he signified that the Holy Spirit is not of the Father alone, but also his own." And he said to them: Receive the Holy Spirit, that is, the gift of the Holy Spirit, not for all things, but for remitting sins: and in this he conferred the power of the keys: therefore he says:

44. (Vers. 23.). Whose sins you shall forgive, they are forgiven them, that is, those whom you shall loose are loosed: and whose sins you shall retain, they are retained, that is, those whom you shall bind are bound: Matthew 16: "Whatever you shall bind upon earth shall be bound also in heaven: and whatever you shall loose upon earth shall be loosed also in heaven."

45. But Thomas, one of the twelve. Here the third is set forth, namely the incidental occasion of the third manifestation, which is described here with respect to three things, namely the absence of Thomas, the report of the disciples and his own obstinacy.

46. (Vers. 24.). His absence is touched upon, when he says: But Thomas, one of the twelve, that is, one of those specially chosen; above, chapter 6: "Have I not chosen you twelve"? Luke 6: "He chose twelve, whom he also named Apostles." Who is called Didymus, because he was doubtful, was not with them when Jesus came: and so he did not see the Lord coming, because he had withdrawn from the congregation.

47. (Vers. 25.). The other disciples therefore said to him. Here the second is touched upon, namely the report of the disciples. For they report what they had seen: We have seen the Lord. They reported this so that, hearing the testimony of those who had seen, he might believe the resurrection: but what is written above in chapter 3 was verified: "What we have seen we testify, and you do not accept our testimony."

48. Whence follows the third, namely Thomas's hardening. But he said to them: Unless I shall see in his hands, etc. His hardness is shown in this, that he does not believe through hearing, unless he himself should see, in his hands namely, the mark of the nails. His hardness is also shown in this, that he not only refused to believe through hearing, but not even through sight, unless touch were present: therefore he says: And I shall put my finger into the place of the nails and I shall put my hand into his side, which namely was pierced by a lance; I will not believe. In this he was hard: whence Chrysostom says: "Just as to believe simply, and as it happens, is a mark of easiness, so to scrutinize all around and to investigate much is a mark of a most dull mind." But this hardness was permitted by divine dispensation in the Apostle in order to remove ours; whence Gregory says: "Mary Magdalene, who believed more quickly, benefited me less than Thomas, who doubted for a long time. For he, while he touched the wounds of the flesh in the Master, healed in us the wounds of unbelief."

Questions.


49. Question I. But here the question is raised concerning the power conferred upon the disciples. For it is said: Whose sins you shall forgive, they are forgiven them, etc.

On the contrary: 1. Isaiah forty-three: I am he who blots out your iniquities for my own sake: therefore it belongs to God alone to forgive sins.

2. Likewise, Matthew nine: But that you may know that the Son of man has power on earth to forgive sins, he said to the paralytic: Arise, etc.: therefore it belongs to the same power to forgive sins and to cure the incurable. But that belongs to infinite power and to Christ-man and God alone: therefore also to forgive sins. It is therefore asked how it belongs differently to God, to Christ-man, and to the priest.

3. Likewise, concerning what is added: Whose sins you shall retain, they are retained: therefore it seems that priests can close to us the entrance of the kingdom.

I respond: It must be said that in sin two things are considered, namely guilt and the debt of punishment; to forgive guilt belongs to God alone effectively, because it belongs to him alone to give grace, which blots out guilt: meritoriously it belongs to Christ-man: but dispositively it belongs to the priest, because he does that which, once done, God forgives, namely by conferring the Sacraments. — But there is another remission with respect to punishment, and over this the priest has power, once the remission of guilt has been made, as does Christ-man; but the power of Christ-man is one of excellence and universal, while the power of the priest is ministerial and participative. And these powers are ordered, because the priest has no effect in remitting punishment except through the passion of Christ, nor again is the passion of Christ conferred upon anyone except him whose guilt God forgives.

3. To the objection that our salvation is in the hand of the priest: it must be said that this power is to be understood as operative when the key does not err. But the key errs either when it looses one whom God has not vivified, or when it binds less than one ought to be bound. Whence Gregory says: "The disciples loose the living one whom the Master had raised from the dead. For if the disciples were to loose a dead man, they would reveal a stench rather than power."

50. Question II. Likewise, there is a question concerning what he says: Receive the Holy Spirit.

For it seems that he ought not yet to have given them the Holy Spirit, because it is said above in the sixteenth chapter: If I do not go away, the Paraclete will not come to you: therefore if he had not yet ascended, he ought not yet to have given the Holy Spirit.

I respond: It must be said that the Holy Spirit is said to be received or given, not by reason of essence, but of effect. Therefore the disciples had the Holy Spirit before the passion, but for the working of their own salvation, which is through grace; they had him after the passion before the ascension for the remission of sins: they had him after the ascension for the proclamation of our faith: and therefore they were then confirmed, and the Holy Spirit descended in tongues of fire.

51. Question III. Likewise, the question is asked: to whom is it said in the plural, Receive the Holy Spirit? — It seems that it is said to many.

On the contrary: Matthew 16: I will give to you the keys of the kingdom of heaven, the Lord said to Peter: therefore it seems that the power of remitting sins was specially in Peter, but here it seems that it was in all.

And it must be said that the power of remitting or the power of loosing was given to all the Apostles: nevertheless the fullness of power was given more specially to Peter and his successors, as to the prince and head of all the Apostles. Because, therefore, he was the head, it is said in Matthew: To you I will give: but because the others were partakers of his power, therefore it is said: Receive, etc.

52. Question IV. Likewise, since the Lord said only to the eleven: Receive the Holy Spirit; whose sins you shall remit, etc.: it seems that not all priests have this power, but only those who hold the place of the Apostles, such as bishops, not simple priests.

Likewise, Gregory seems to say this, that "those who obtain the office of governance receive the authority of loosing and binding."

To this it must be said that there are two ways of binding and loosing: either in the penitential forum, or in the judicial forum. The first way belongs to presbyters by reason of their order; the second way belongs to bishops and other superiors by reason of their dignity. Whence Hugh of Saint Victor says: "One is the binding by which the ministers of the Church bind those who truly repent with the obligation of enjoined satisfaction, and another is that by which those who sin intolerably are bound with the chain of anathema."

53. Question V. Likewise the heretics object from the fact that it is first said: Receive the Holy Spirit: and afterward: Whose sins you shall remit etc., that no priest has the power of binding and loosing unless he has the Holy Spirit dwelling within him: therefore wicked priests do not absolve, nor even the Supreme Pontiff, if he is wicked. And if this is so, then our salvation is in peril.

To this there are multiple responses.

For some say that the Holy Spirit is given first, and afterward the execution of the power of loosing, because loosing or remission does not take place except in the charity of the Church; whence they say that it is not necessary that the priest have charity, but it suffices that he at least be in the Church.

Others respond that there are two ways of loosing, namely by merit and by office and by office alone. For one to loose by merit, it is necessary that he have the Holy Spirit: but for one to loose by office, it is not required. That the Lord first gives the Holy Spirit is so that one may worthily carry out the office, or to signify that without the grace of the Holy Spirit remission of sins is not given. But it is not required that this grace be in the priest, but in the Sacraments.

It can also be said in another way, that the Holy Spirit is said to be given when his gifts are given. There are therefore certain gifts that are from the Holy Spirit and with the Holy Spirit and never without him, such as charity. And there are others that are from the Holy Spirit and never with the Holy Spirit, such as servile fear. And there are others that are both from the Holy Spirit and can be with the Holy Spirit and without him, and such are characters. And because the power of confecting and binding and loosing are of this kind, they remain both in the just and in the unjust; and this was brought about by divine dispensation, so that the sin of the prelate would not prejudice the subject.

54. Question VI. Likewise there is a question about the statement that Thomas was not with the disciples when Jesus came: because in the last chapter of Luke it is said of the two disciples going to Emmaus that they returned to Jerusalem and found the eleven gathered together: and while they were narrating what they had seen, it says that Jesus stood in the midst of them: therefore if there were not eleven except with Thomas, it seems that Thomas was there at that time.

To this Augustine responds in the third book of On the Harmony of the Evangelists: "It must be understood," he says, "that Thomas had departed from there before the Lord appeared while they were speaking"; whence it is true that those disciples had found Thomas, but while they continued in conversation, Thomas went out, and the Lord entered.

Concerning the second manifestation, two things are noted.

55. And after eight days. Here the second manifestation of the Lord is treated, made for the purpose of removing the unbelief of Thomas: and two things are noted in this part — first, the manifestation: second, the edification of faith consequent upon the manifestation, at the words: Thomas answered.

In this manifestation several things are intimated to us, namely the congregation of the disciples, the appearance of the Lord, his address, and his offering of himself to be touched, that is, the perfect showing of himself to Thomas.

(Verse 26). The congregation of the disciples is touched upon when it says: After eight days, that is, after the resurrection and the first appearance: again his disciples were within, in the same house, at rest from tumult; and Thomas with them; and thus, because they were together and were within, they were disposed to see the Lord, according to that passage in Matthew 18: "Where two or three are gathered in my name, there I am in their midst."

56. Jesus came, the doors being shut, and stood in the midst. Here the second point is touched upon, namely the appearance of the Lord: whence coming he stood in the midst, so that there would be no one who did not see him.

And he said to them: Peace be to you. Here the third point is noted, namely the address of the Lord. This manner of speaking manifested him, because he had been accustomed to greet thus, wishing peace, and he had taught his disciples to greet in this way: Matthew 10: "Into whatever house you enter, first say: Peace be to this house."

57. (Verse 27). Then he says to Thomas. Here the fourth point is noted, namely his offering of himself to be touched. For since Thomas had said: "Unless I put my finger into the place of the nails," etc., therefore the Lord says to him: Put your finger here and see my hands. Because he had also said: "Unless I put my hand into his side"; therefore the Lord says to him: And bring your hand and put it into my side. And because he had also said: Unless I do this, "I will not believe"; therefore the Lord says: And be not unbelieving, but faithful: since in all things I have satisfied your will. Whence Gregory says: "It was brought about by divine dispensation that the chosen disciple was then absent when the Lord appeared to the others; but coming afterward he would hear, hearing he would doubt, doubting he would touch, touching he would believe." Habakkuk 2: "But he who is unbelieving, his soul shall not be right in himself; but my just one shall live by faith."

58. Thomas answered. Here is noted the building up of faith proceeding from the Lord's manifestation. Now our faith is established in a threefold manner from the divine manifestation: either through presence, that is, through sight; or through absence, that is, through hearing; or through the testimony of Scripture. In the first manner, therefore, faith was built up in Thomas, who believed; in the second manner, in the others, who had believed those who reported; in the third manner, in those who were going to believe through the Scriptures.

First, therefore, is noted the faith of Thomas believing through sight; second, is commended the faith of others believing through hearing; third, the faith of those who were going to believe through the testimony of Scripture.

59. (Vers. 28.). The faith of Thomas is therefore touched upon, which is indicated in his right confession: whence he says: Thomas responded and said, after so great a showing: My Lord, as to his humanity, and my God, as to his Divinity: for he is God because he created; he is Lord because he purchased us as servants; First Peter 1: "You were redeemed not with corruptible gold or silver, but with the precious blood, as of an immaculate and undefiled lamb, Christ Jesus."

60. (Vers. 29.). Jesus says to him. Here the faith of those who were built up through hearing is commended, and is preferred to the faith of Thomas, which came through presence and sight: and therefore he says: Because you have seen me, Thomas, you have believed: blessed are those who have not seen and have believed: because such faith was of greater freedom and had more of its own. Chrysostom: "When someone says: now I would wish to be in those times and to see Christ working wonders: let him consider that blessed are those who have not seen and have believed"; First Peter 1: "Whom though you have not seen, you love: in whom also now, not seeing, you believe."

61. (Vers. 30.). Many other signs indeed. Here the faith of those believing through Scripture of such manifestations is touched upon: therefore he says that manifestations of this kind were written down to establish the faith of those who could not see them. And therefore not all things were written, but those which suffice for our faith: and so he says: Many other signs indeed Jesus did in the sight of his disciples, which are not written in this book: because it is not ours to narrate all things, but to build up faith: whence he adds:

62. (Vers. 31.). But these things are written, that you may believe: Romans 15: "Whatever things were written, were written for our instruction." That you may believe, I say, that Jesus is the Son of God, that is, humanity and Divinity in Christ; Luke 1: "You shall call his name Jesus. He shall be great and shall be called the Son of the Most High"; First John 5: "Who is it that overcomes the world, if not he who believes that Jesus is the Son of God?" And because there is no standing still in faith, therefore he orders this end to the ultimate end: And that believing you may have life, because, as is said in Hebrews 11, "without faith it is impossible to please God," but those who believe possess life; First Peter 1: "Believing, you shall rejoice with joy unspeakable and glorified, obtaining the end of your faith, the salvation of your souls." In his name, that is, in the faith of his name; Acts 4: "There is no other name under heaven given to men, by which we must be saved"; First John last: "These things I write to you, that you may know that you have eternal life, you who believe in the name of the Son of God."

Questions.


63. Question I. But it is asked here concerning what he says: Jesus came, the doors being shut.

For if He came for this purpose, that He might be recognized through the touch of Thomas, it seems that in the very manner of His coming He would weaken the faith which He was establishing: because, just as a spirit cannot be touched, so neither can that which can be touched enter through closed doors; and therefore the whole thing could seem illusory.

Some respond that Christ had to show not only that He had a body in which He suffered, but also a divine body, that is, one united to the Divinity. And to show that it was divine, He came through closed doors. Whence Augustine: "Closed doors did not stand in the way of the mass of the body where the Divinity was. For He was able to enter without them being opened, He at whose birth the virginity of His Mother remained inviolate."

But others respond that by this He did not show that He had a divine body, but a glorified one: because this was not proper to Him alone, but to all glorified bodies. And Augustine's words are to be understood through the argument from the lesser, and thus Gregory expounds it: "What wonder if, through closed doors, He entered after His resurrection, He who, coming before, went forth without the womb of the Virgin being opened?" And thus he argues through the argument from the lesser.

Therefore, to the argument it must be replied that He had to prove that it was the same body in such a way that He also showed it to be glorified.

64. Question II. Likewise, it is asked concerning what He says: Put your finger here and place your hand in my side.

1. From this it seems that the body of Christ was wounded; but if so, it was not glorified.

2. Likewise, if you say that the scars remained, it seems that it does not have full glory, because that is more perfectly healed in which no traces of imperfection remain; therefore it seems that the body of Christ was not perfectly glorified. If you say that they remained only for the sake of the disciples, then it seems that they were not true but false scars.

Augustine responds in the book On Six Solutions against the Pagans: "Let those who have proposed these questions know," he says, "that Christ showed the disciples not wounds but scars, which would then be false if no wounds had preceded them; nor are they from inability to heal, since they were left by divine dispensation and the art of the best physician." Augustine gives the example of a wounded soldier who does not wish to be healed by the physician without the marks of his wounds remaining.

Moreover, the reason why they were preserved was threefold, as Victor says: "Thus," he says, "He preserved the scars of the wounds not from inability to heal, but that He might bear about forever the triumph of His victory; and to establish faith in the resurrection, that He might demonstrate that the same body which dies rises again; and that to those redeemed by His death, He might indicate how mercifully they were helped, by setting forth and showing the signs of that same death." A fourth reason could be given: for the confusion of the damned; whence Apocalypse 1: Every eye shall see Him, and those who pierced Him.

65. Question III. Likewise, concerning what he says: And put your hand into my side, etc. — Therefore the body of Christ was palpable; but, as Gregory says, "everything palpable is corruptible": therefore that body was corruptible. — If you say, as Chrysostom says, that "this was of condescension, what was being done"; then it is objected: because if to be touched is against the nature of a glorified body, then it is manifest that in this he was not showing that he had a glorified body, but rather one not glorified.

And it is answered that this argument does not hold, because by entering through closed doors he showed it to be glorious, but through touch he showed it to be the same body that had suffered.

It can nevertheless be said otherwise, that just as something is visible in two ways — in one way, because it cannot escape sight, like a stone; in another way, because, although it can escape notice, it can also affect the sense — the first is in a certain way of weakness and belongs to a non-glorious body, the second is of power and belongs to a glorious body — so to be touched because it cannot escape touch is in a certain way of weakness and of a non-glorious body; but to be touched because it arrests the pressure of the hand as something solid, which indeed can by its own power pass through the hand, this is of great power. And this was in the glorious body, and especially in the body of Christ.

66. Question IV. Likewise, it is asked concerning what he says: Be not unbelieving, but faithful.

Gregory objects: "Since Paul says in Hebrews eleven: Faith is the evidence of things not appearing: faith is of those things which cannot appear; for things that appear do not have faith but recognition: therefore if Thomas saw the Lord, he no longer had faith but knowledge."

Gregory and Augustine respond that "he saw one thing and believed another: he saw a man and confessed God: whence he says: My Lord and my God."

67. But then it is objected: 1. Because at least he saw him whom he had previously seen dead: therefore he knew the resurrection; he did not believe it.

2. Likewise, Thomas did not believe except because he saw: therefore "human reason provided the proof for his faith": therefore "his faith had no merit."

I respond: It must be said that because the Apostles knew of the deceptions of demons, they could have supposed that everything Christ was doing was from some spirit in an assumed body; and hence it was that some even doubted. And therefore I say that through that vision there was no certain knowledge, nor did they have through those showings compelling arguments which would remove the merit of faith, but only persuasive ones, which assist a weak mind not yet established in the faith.

68. Question V. Likewise, it is asked concerning what he says: Because you have seen me, Thomas, you have believed.

It seems that he ought to have said: because you have touched me, since it had not sufficed him that he should see.

To this Augustine responds in two ways: either because sight is truly understood as touch, since sight is commonly called sense; or because Thomas did not dare to touch. Whence he says: "He did not say you have touched, but you have seen, since sight is in a certain way a general sense; although it could be said that the disciple did not dare to touch."