Christ’s resurrection and manifestation to his disciples.
Vpon Easter day his body is missed in the Sepulcher, first by M. Magdalene, 3 secondly by Peter also and Iohn, the vvinding clothes yet remayning. 11 Then to M. Magdalene, after she had seen tvvo Angels, IESVS also him self appeareth. 〈◊〉 She hauing told to the Disciples, he appeareth to them also the same day, and sendeth them as him self vvas sent, giuing them the Holy Ghost to remitte and to reteine sinnes. 26 Againe vpon lovv Sunday he appeareth to them, letting Thomas see, that he might beleeue, and commending such as not seeing yet do beleeue. 30 The effect of this booke.
1And on the first day of the week, Mary Magdalen cometh early, when it was yet dark, unto the sepulchre: and she saw the stone taken away from the sepulchre.Il primo dì della settimana Maria Maddalena se ne va la mattina, che era ancor bujo, al monumento: e vede levata dal monumento la pietra.AND the first of the Sabboth, Marie Magdalene commeth early, vvhen it vvas yet darke, vnto the monument: and she savv the stone taken avvay from the monumēt.Una autem sabbati, Maria Magdalene venit mane, cum adhuc tenebræ essent, ad monumentum: et vidit lapidem sublatum a monumento. 2She ran therefore and cometh to Simon Peter and to the other disciple whom Jesus loved and saith to them: They have taken away the Lord out of the sepulchre: and we know not where they have laid him.Corre perciò a trovar Simon Pietro, e quell'altro discepolo amato da Gesù, e dice loro: Hanno portato via dal monumento il Signore, e non sappiamo, dove lo abbian messo.She ranne therfore and cōmeth to Simon Peter, and to the other disciple vvhom IESVS loued, and saith to them, They haue taken our Lord out of the monument, and vve knovv not vvhere they haue laid him.Cucurrit ergo, et venit ad Simonem Petrum, et ad alium discipulum, quem amabat Jesus, et dicit illis: Tulerunt Dominum de monumento, et nescimus ubi posuerunt eum. 3Peter therefore went out, and that other disciple: and they came to the sepulchre.Partì adunque Pietro, e quell'altro discepolo, e andaron al monumento.Peter therfore vvent forth and that other disciple, and they came to the monument.Exiit ergo Petrus, et ille alius discipulus, et venerunt ad monumentum. 4And they both ran together: and that other disciple did outrun Peter and came first to the sepulchre.E correvano ambedue insieme, ma quell'altro discepolo corse più forte di Pietro, e arrivò il primo al monumento.And both ranne together, and that other disciple did out-runne Peter, and came first to the monument.Currebant autem duo simul, et ille alius discipulus præcucurrit citius Petro, et venit primus ad monumentum. 5And when he stooped down, he saw the linen cloths lying: but yet he went not in.E chinatosi, vide posati i lenzuoli, ma non entrò dentro.And vvhen he had stouped dovvne, he savv the linnen clothes lying: but yet he vvent not in.Et cum se inclinasset, vidit posita linteamina: non tamen introivit. 6Then cometh Simon Peter, following him, and went into the sepulchre: and saw the linen cloths lying,Dietro a lui arrivò Simon Pietro, ed entrò nel monumento, e vide posati i lenzuoli.Simon Peter therfore cōmeth, folovving him, and vvent in to the monument, and savv the linnē clothes lying,Venit ergo Simon Petrus sequens eum, et introivit in monumentum, et vidit linteamina posita, 7And the napkin that had been about his head, not lying with the linen cloths, but apart, wrapped up into one place.E il fazzoletto, che era stato sulla sua testa, non posato insieme con le fasce, ma ripiegato in luogo a parte.and the napkin that had been vpon his head, not lying vvith the linnen clothes, but apart, vvrapped vp into one place.et sudarium, quod fuerat super caput ejus, non cum linteaminibus positum, sed separatim involutum in unum locum.
8Then that other disciple also went in, who came first to the sepulchre: and he saw and believed.Allora pertanto entrò anche l'altro discepolo, che era arrivato il primo al monumento: e vide, e credette.Then therfore vvent in that other disciple also vvhich came first to the monument: and he savv, and beleeued.Tunc ergo introivit et ille discipulus qui venerat primus ad monumentum: et vidit, et credidit: 9For as yet they knew not the scripture, that he must rise again from the dead.Imperocché non avevano per anco compreso dalla Scrittura, com'egli doveva risuscitare da morte.For as yet they knevv not the scripture, that he should rise againe from the dead.nondum enim sciebant Scripturam, quia oportebat eum a mortuis resurgere. 10The disciples therefore departed again to their home.Ritornarono adunque i discepoli a casa.The disciples therfore departed againe to them selues.Abierunt ergo iterum discipuli ad semetipsos. 11But Mary stood at the sepulchre without, weeping. Now as she was weeping, she stooped down and looked into the sepulchre,Maria però stava fuori del monumento piangendo. Mentre però ella piangeva, s'affacciò al monumento.But Marie stoode at the monument vvithout, vveeping. Therfore as she vvas vveeping, she stouped dovvne, & looked into the monument:Maria autem stabat ad monumentum foris, plorans. Dum ergo fleret, inclinavit se, et prospexit in monumentum: 12And she saw two angels in white, sitting, one at the head, and one at the feet, where the body of Jesus had been laid.E vide due Angeli vestiti di bianco a sedere uno al capo, l'altro a piedi, dove era posto il corpo di Gesù.and she savv tvvo Angels in vvhite, sitting, one at the head, and one at the feete, vvhere the body of IESVS had been laid.et vidit duos angelos in albis sedentes, unum ad caput, et unum ad pedes, ubi positum fuerat corpus Jesu. 13They say to her: Woman, why weepest thou? She saith to them: Because they have taken away my Lord: and I know not where they have laid him.Ed essi lo dissero: Donna, perché piangi? Rispose loro: Perché hanno portato via il mio Signore; e non so, dove l'han messo.They say to her, Vvomā, vvhy vveepest thou? She saith to them, Because they haue taken avvay my Lord, and I knovv not vvhere they haue put him.Dicunt ei illi: Mulier, quid ploras ? Dicit eis: Quia tulerunt Dominum meum: et nescio ubi posuerunt eum. 14When she had thus said, she turned herself back and saw Jesus standing: and she knew not that it was Jesus.E detto questo, si voltò indietro, e Gesù in piedi: ma non conobbe, che era Gesù.Vvhen she had said thus, she turned backvvard, and savv IESVS standing: and she knevv not that it is IESVS.Hæc cum dixisset, conversa est retrorsum, et vidit Jesum stantem: et non sciebat quia Jesus est.
15Jesus saith to her: Woman, why weepest thou? Whom seekest thou? She, thinking that it was the gardener, saith to him: Sir, if thou hast taken him hence, tell me where thou hast laid him: and I will take him away.Gesù le disse: Donna, perché piangi? chi cerchi tu? Ella pensandosi, che fosse il giardiniere, gli disse: Signore, se tu lo hai portato via, dimmi, dove lo hai posto; ed io lo prenderò.IESVS saith to her, Vvomā, vvhy vveepest thou? vvhom seekest thou? She thinking that it vvas the gardiner, saith to him, Sir, if thou hast caried him avvay, tel me vvhere thou hast laid him: & I vvil take him avvay.Dicit ei Jesus: Mulier, quid ploras ? quem quæris ? Illa existimans quia hortulanus esset, dicit ei: Domine, si tu sustulisti eum, dicito mihi ubi posuisti eum, et ego eum tollam. 16Jesus saith to her: Mary. She turning, saith to him: Rabboni (which is to say, Master).Le disse Gesù: Maria. Ella rivolgisi gli disse: Rabboni (che vuol dir Maestro).IESVS saith to her, Marie. She turning saith to him, Rabbóni (vvhich is to say, Maister.)Dicit ei Jesus: Maria. Conversa illa, dicit ei: Rabboni (quod dicitur Magister). 17Jesus saith to her: Do not touch me: for I am not yet ascended to my Father. But go to my brethren and say to them: I ascend to my Father and to your Father, to my God and to your God.Le disse Gesù: Non mi toccare: perché non sono ancora asceso al Padre mio: ma va' a' miei fratelli, e lor dirai: Ascendo al Padre mio, e Padre vostro, Dio mio, e Dio vostro.IESVS saith to her, Do not touche me, for I am not yet ascended to my Father: but goe to my brethren, and say to them, I ascend to my Father and your Father, my God and your God.Dicit ei Jesus: Noli me tangere, nondum enim ascendi ad Patrem meum: vade autem ad fratres meos, et dic eis: Ascendo ad Patrem meum, et Patrem vestrum, Deum meum, et Deum vestrum. 18Mary Magdalen cometh and telleth the disciples: I have seen the Lord; and these things he said to me.Andò Maria Maddalena a raccontare a' discepoli: Ho veduto il Signore, e mi ha detto questo, e questo.Marie Magdalene commeth and telleth the disciples, That I haue seen our Lord, and thus he said vnto me.Venit Maria Magdalene annuntians discipulis: Quia vidi Dominum, et hæc dixit mihi. 19Now when it was late the same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came and stood in the midst and said to them: Peace be to you.Giunta adunque la sera di quel giorno, il primo della settimana ed essendo chiuse le porte, dove erano congregati i discepoli per paura de' Giudei, venne Gesù, e si stette in mezzo, e disse loro: Pace a voi.Therfore vvhen it vvas late that day, the first of the Sabboths, and the doores vvere shut, vvhere the disciples vvere gathered together for feare of the Ievves, IESVS came and stoode in the middes, and saith to them, Peace be to you.Cum ergo sero esset die illo, una sabbatorum, et fores essent clausæ, ubi erant discipuli congregati propter metum Judæorum: venit Jesus, et stetit in medio, et dixit eis: Pax vobis.
20And when he had said this, he shewed them his hands and his side. The disciples therefore were glad, when they saw the Lord.E detto questo, mostrò loro le sue mani, e il costato. Si rallegrarono per tanto i discepoli al vedere il Signore.And vvhen he had said this, he shevved them his handes and side. The disciples therfore vvere glad vvhen they savv our Lord.Et cum hoc dixisset, ostendit eis manus et latus. Gavisi sunt discipuli, viso Domino. 21He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you.Disse loro di nuovo Gesù: Pace a voi. Come mandò me il Padre, anch'io mando voi.He said therfore to them againe, Peace be to you. As my Father hath sent me, I also doe send you.Dixit ergo eis iterum: Pax vobis. Sicut misit me Pater, et ego mitto vos. 22When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost.E detto questo, soffiò sopra di essi, e disse: Ricevete lo Spirito santo.Vvhen he had said this, he breathed vpon them: and he saith to them, Receiue ye the Holy Ghost:Hæc cum dixisset, insufflavit, et dixit eis: Accipite Spiritum Sanctum: 23Whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained.Saran rimessi i peccati a chi li rimetterete; e saran ritenuti a chi li riterrete.VVHOSE SINNES YOV SHAL FORGIVE, THEY ARE FORGIVEN THEM: AND VVHOSE YOV SHAL RETEINE, THEY ARE RETEINED.quorum remiseritis peccata, remittuntur eis: et quorum retinueritis, retenta sunt. 24Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came.Ma Tommaso uno de' dodici, soprannominato Didimo, non si trovò con essi al venir di Gesù.But Thomas one of the Tvvelue, vvho is called Didymus, vvas not vvith them vvhē IESVS came.Thomas autem unus ex duodecim, qui dicitur Didymus, non erat cum eis quando venit Jesus. 25The other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in his hands the print of the nails and put my finger into the place of the nails and put my hand into his side, I will not believe.Gli disser però gli altri discepoli: Abbiam veduto il Signore. Ma egli disse loro: Se non veggo nelle mani di lui la fessura de' chiodi, e non metto il mio dito nel luogo de' chiodi, e non metto la mia mano nel suo costato, non credo.The other disciples therfore said to him, Vve haue seen our Lord. But he said to them, Vnles I see in his handes the print of the nailes, and put my finger into the place of the nailes, and put my hand into his side: I vvil not beleeue.Dixerunt ergo ei alii discipuli: Vidimus Dominum. Ille autem dixit eis: Nisi videro in manibus ejus fixuram clavorum, et mittam digitum meum in locum clavorum, et mittam manum meam in latus ejus, non credam.
26And after eight days, again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst and said: Peace be to you.Otto giorni dopo di nuovo erano i discepoli in casa, e Tommaso con essi. Venne Gesù, essendo chiuse le porte, ei si pose in mezzo, e disse loro: pace a voi.And after eight daies, againe his disciples vvere vvithin: and Thomas vvith them. IESVS commeth the doores being shut, and stoode in the middes, and said, Peace be to you.Et post dies octo, iterum erant discipuli ejus intus, et Thomas cum eis. Venit Jesus januis clausis, et stetit in medio, et dixit: Pax vobis. 27Then he said to Thomas: Put in thy finger hither and see my hands. And bring hither thy hand and put it into my side. And be not faithless, but believing.Quindi dice a Tommaso: metti qua il tuo dito, e osserva le mani mie, e accosta la tua mano, e mettila nel mio costato: e non essere incredulo, ma fedele.Then he saith to Thomas, Put in thy finger hither, and see my handes, and bring hither thy hand, and put it into my side: & be not incredulous but faithful.Deinde dicit Thomæ: Infer digitum tuum huc, et vide manus meas, et affer manum tuam, et mitte in latus meum: et noli esse incredulus, sed fidelis. 28Thomas answered and said to him: My Lord and my God.Rispose Tommaso, e dissegli: Signor mio, e Dio mio.Thomas ansvvered, & said to him, My Lord, & my God.Respondit Thomas, et dixit ei: Dominus meus et Deus meus. 29Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen and have believed.Gli disse Gesù: perché hai veduto, o Tommaso, hai creduto: beati coloro, che non hanno veduto, e hanno creduto.IESVS saith to him, Because thou hast seen me, Thomas, thou hast beleeued: blessed are they that haue not seen & haue beleeued.Dixit ei Jesus: Quia vidisti me, Thoma, credidisti: beati qui non viderunt, et crediderunt. 30Many other signs also did Jesus in the sight of his disciples, which are not written in this book.Vi sono anche molti altri segni fatti da Gesù in presenza de' suoi discepoli, che non sono registrati in questo libro.Many other signes also did IESVS in the sight of his disciples, vvhich are not vvrittē in this booke.Multa quidem et alia signa fecit Jesus in conspectu discipulorum suorum, quæ non sunt scripta in libro hoc. 31But these are written, that you may believe that Jesus is the Christ, the Son of God: and that believing, you may have life in his name.Questi poi sono stati registrati, affinchè crediate, che Gesù è il Cristo Figliuolo di Dio: e affinchè credendo i ottenghiate la vita nel nome di lui.And these are vvritten, that you may beleeue tht IESVS is CHRIST the sonne of God: and that beleeuing, you may haue life in his name.Hæc autem scripta sunt ut credatis, quia Jesus est Christus Filius Dei: et ut credentes, vitam habeatis in nomine ejus.
20:1
Calmet
As our Saviour had been interred in great haste, the holy women who had before accompanied Jesus in all his journeys, brought perfumes to embalm his sacred body again, in a manner more proper, than Nicodemus and Joseph of Arimathea had been able to do before. St. John makes mention of Mary Magdalene only, because it was his intention to give a particular relation of all that she did: but we learn from the other evangelists, that there were three holy women at the sepulchre together, viz. Mary Magdalene, Mary, the mother of James, and Salome. (Calmet)
St. Chrysostom
Christ rose again, leaving the stone and seals still lying on the sepulchre. But as this was to be believed by others also, after the resurrection, the tomb was opened, and thus the belief of what had taken place, propagated. This it was that struck Magdalene; for as soon as she saw the stone rolled from the sepulchre, without entering, or even looking into it, she immediately ran, in the ardour of her affection, to carry the news to the disciples. (St. Chrysostom, hom. lxxxiv. in Joan.)
20:5
Witham
He saw the linen cloths lying. St. Chrysostom takes notice, that Christ's body being buried with myrrh, the linen would stick as fast to the body as pitch, so that it would be impossible to steal, or take away the body without the linen cloths. (Witham)
20:8
St. Augustine
He saw and believed. He did not yet believe that Jesus was risen from the dead, because he was still ignorant that he was to rise from the dead. For although the apostles had so often heard their divine Master speak in the most plain terms of his resurrection, still being so much accustomed to parables, they did not understand, and imagined something else was meant by these words. (St. Augustine, tract. 120. in Joan.)
20:14
St. Chrysostom
It may be asked, why Magdalene, after putting the question to the angels, turns round, without waiting for the answer. No doubt, as soon as she had spoken, the heavenly messengers perceived their Lord behind Mary, and by their looks and actions, gave her to understand that they beheld their Lord. This caused her immediately to look behind her. (St. Chrysostom, hom. lxxxv. in Joan.)
20:15
St. Gregory
If thou hast taken him away. Thinking him, as the evangelist remarks, to be the gardener, how comes it, that without saying whom she sought, she asks if he had taken him away? Because such was the ardour of her love, that she could not imagine any one could think of any other but him, of whom her own mind was so full. (St. Gregory, hom. xxv. in Evan.)
20:16
Witham
Jesus saith to her, Mary. Magdalene, now in grief and tears, knew not Jesus, till he called upon her by her name, and with his usual voice: then with joy, she cried out, Rabboni, Master. And Jesus saith to her, touch me not, etc. The meaning of which words seems to be: I am not yet leaving thee, nor ascending to the Father, so that thou mayest have time enough to embrace my feet afterwards; now go to my disciples, etc. (Witham)
St. Chrysostom
Magdalene, having inquired where he had placed him, appears to have turned towards the angels, to inquire the cause of the awe and reverence she had observed in them. Upon this, Jesus calls upon her by name, and she, turning again towards him, discovers him by his voice. (St. Chrysostom, hom. lxxxv. in Joan.)
20:17
Calmet
I will not leave you again; be not in a hurry to touch me; you shall all have this pleasure. I will remain with you some time, before my ascension. Announce my resurrection to my apostles. You shall see me again. This is the interpretation most modern commentators put upon this place. Others suppose, that Magdalene imagined he was risen from the dead to live with men as before, like Lazarus. He addresses these words to her to disabuse her of this notion. (Calmet)
20:19
Witham
And the doors were[Ver. 19. 29. Cum fores essent clausae: januis clausis, ton thuron kekleismenon. See St. Ambrose, in Psal. cxviii.; St. Augustine, tract. 121. in Joan. De Agone Christiano, John 24. 4. 6. p. 257. Epist. ad Volusianum. t. 3. p. 405, where he says, demus Deum aliquid posse, quod nos fateamur investigare non posse. In talibus rebus tota ratio facti est potentia facientis. See St. Cyril on this place, lib. xii. p. 1092, 1103, and 1107. St. Chrysostom, hom. lxxxv. p. 315. Lat. Ed. and hom. lxxxvii. Ed. Ben. p. 520, to gar outo lepton kai kouphon os kekleismenon eiselthein ton thuron. etc. See St. Jerome, ad Eustochium in Epitaph. Paulae. t. 4. p. 685. and lib. i. cont. Jovin. t. 4. p. 178; St. Leo, serm. i. de Resurr.; St. Epiphanius, her. lxiv. p. 593. Ed. Petav. etc.] shut, or being shut; and remaining still shut, his glorified body entered by penetration through the doors, as he did at his resurrection. Maldonatus takes notice, that Calvin was the first that denied this, against the belief of all the ancient Fathers and interpreters, who call this a miracle of divine power. (Witham)
Challoner
The same power which could bring Christ's whole body, entire in all its dimensions, through the doors, can, without the least question, make the same body really present in the sacrament; though both the one and the other be above our comprehension. (Challoner)
Bristow
Therefore it is a want of faith to limit the power of Christ, by the ordinary rules of place, and to deny that he can be in the blessed Sacrament, and on so many altars as he pleaseth. We do not still join with the Ubiquists or Brentiani, who, quite contrary to the Zuinglians, maintain, that the humanity of Jesus Christ is in every place where his divinity is. This is contrary to faith. (Bristow)
20:21
Witham
As the Father hath sent me. The word mission, when applied to our Saviour Christ, sometimes signifies his eternal procession from the Father, and sometimes his mission, as he was sent into the world to become man, and the Redeemer of mankind: the first mission agrees with him, as the eternal Son of God; the second, as man, or as both God and man. The mission which Christ here gives his apostles, is like this latter mission, with this great difference, that graces and divine gifts were bestowed on Christ, even as man, without measure: and the apostles had a much lesser share in both these missions. See St. Augustine, lib. 4:de Trin. ch. XIX. XX. tom. 4. p. 829. and seq. (Witham)
St. Chrysostom
Jesus Christ here shews his commission, and so giveth power to his apostles to forgive sins, as when he gave them commission to preach and baptize throughout the world, he made mention of his own power. Hence, whosoever denies the apostles, and their successors, the right of preaching, baptizing, and remitting sins, must consequently deny that Christ, as man, had the power to do the same. St. Cyprian, in the 3rd century, ep. lxxiii. says: "for the Lord, in the first place, gave to St. Peter, on whom he built his Church, super quem aedificavit Ecclesiam, the power that what he loosed on earth, should be loosed also in heaven. And after his resurrection, he speaks also to his apostles, saying, as the Father sent me, etc. whose sins you shall forgive," etc. Why, on this occasion, passing over the other apostles, does Jesus Christ address Peter alone? Because he was the mouth, and chief of the apostles. (St. Chrysostom, de Sacerd. lib. 2:chap. 1.)
20:22
Witham
Receive ye the Holy Ghost. It was said, (John 7:39.) that the Spirit was not yet given, because Jesus was not glorified. The sense must needs be, that the holy Spirit was not given in that solemn manner, nor with so large an effusion of spiritual gifts and graces, till the day of Pentecost, after Christ's ascension: but the just, at all times, from the beginning of the world, were sanctified by the grace of the Holy Ghost, as no doubt the apostles were, before this time. Now at this present, he gave them the power of forgiving sins. (Witham)
St. Chrysostom
Some say, that our Saviour did not then confer the Holy Ghost on his disciples, but only prepared them for the receiving of the Holy Ghost. But surely we may understand, that even then they received some portion of spiritual grace, the power, not indeed of raising the dead, and working other miracles, but of forgiving sins. (St. Chrysostom, hom. lxxxv. in Joan.)
St. Cyril of Alexandria, speaking of the remission of sins, promised in this text, asks, "How then, or why, did Christ impart to his disciples a power, which belongs to the divinity alone? It seemed good to him, that they, who had within themselves his divine Spirit, should likewise possess the power of forgiving sins, and of retaining such as they judged expedient; that Holy Spirit, according to his good pleasure, forgiving and retaining, through the ministry of men." (In Joan. lib. xii. John 1.)
20:23
Whose sins you shall forgive,[Ver. 23. Whose sins you shall forgive, etc. See St. Cyril, lib. xii. in Joan. p. 1101, metanoousi sugginoskontes. St. Chrysostom, hom. lxxxvi. p. 517. nov. Ed., Magna est sacerdotum dignitas, quorum remiseritis peccata, etc. See also lib. iii. de sacerd. t. 1. p. 383. nov. Ed. Ibid., noli esse incredulus, sed fidelis, kai me ginou apistos, alla pistos.] etc. These words clearly express the power of forgiving sins, which, as God, he gave to his apostles, and to their successors, bishops and priests, to forgive sins in his name, as his ministers, and instruments, even though they are sinners themselves. For in this, they act not by their own power, nor in their own name, but in the name of God, who as the principal cause, always remitteth sins. This is generally allowed to be done by God's ministers in the sacrament of baptism, as to the remission of original sin; and the Catholic Church has always held the same of God's ministers, in the sacrament of penance. (See the Protestant Common Prayer Book, in the Visitation of the Sick.)
Witham
Whose sins you shall retain, they are retained: by which we see, that to priests is given a power to be exercised, not only by forgiving, but also by retaining; not only by absolving and loosing, but also by binding, by refusing, or deferring absolution, according to the dispositions that are found in sinners, when they accuse themselves of their sins. From hence must needs follow an obligation on the sinner's part, to declare, and confess their sins in particular, to the ministers of God, who are appointed the spiritual judges, and physicians of their souls. A judge must know the cause, and a physician the distemper: the one to pronounce a just sentence, the other to prescribe suitable remedies. (Witham)
Challoner
See here the commission, stamped by the broad seal of heaven, by virtue of which, the pastors of Christ's Church absolve repenting sinners upon their confession. (Challoner)
20:24
Witham
Thomas ... was not with them. Yet no doubt the like power of forgiving sins was given to him, either at this time or afterwards. See St. Cyril. (Witham)
20:25
Witham
I will not believe. St. Cyril thinks, that the grief and trouble St. Thomas was under, might partly excuse his want of belief: however, we may take notice with St. Gregory, the his backwardness in believing, was permitted for the good of Christians in general, that thereby they might be more convinced of Christ's resurrection. (Witham)
St. Gregory the Great
The doubts of St. Thomas are of greater advantage to the strengthening of our faith, than the ready belief of the rest of the apostles. For when he proceeded to touch, to assure his faith, our minds, laying aside every, even the least doubt, are firmly established in faith. (St. Gregory the Great)
20:27
Put in thy finger hither. Christ, to shew he knew all things, made use of the very same words in which St. Thomas had expressed his incredulous dispositions. Our blessed Redeemer would have the mark of the spear, and the prints of the nails to remain in his glorified body, to convince them it was the same body: and that they might be for ever marks of his victory and triumph over sin and the devil. The evangelist does not say, that St. Thomas went and touched Christ's body, though it is very probable he did as he was ordered. But how could a body that entered in, when the doors were shut, be felt, or be palpable? St. Chrysostom[2] answers, that Christ at that time permitted his body to be palpable, and to resist another body, to induce St. Thomas to believe the resurrection; and that when he pleased, his body could not be felt. In like manner, his body was either visible or invisible, as he had a will it should be. In fine, he could eat in their sight, though he stood not in need of any nourishment. See St. Augustine. Be not incredulous, but faithful. In the Greek, be not an unbeliever, but a believer.
Witham
My Lord, and my God; that is, I confess thee to be my Lord, and my God; and with the Greek article, to be him, that is, the Lord, and the God. (Witham)
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The doors were shut.... The same power which could bring Christ’s whole body, entire in all its dimensions, through the doors, can without the least question make the same body really present in the sacrament; though both the one and the other be above our comprehension.
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That is, the first day of the weeke, as some interprete it, taking Sabboth (as sometime it is) for a weeke. This is our Sunday, called Dies Dominion, because of our Lords resurrection. See the marg. annot. Lu•. 24, 1.
In the liturgy The Gospel vpō Saturday 〈◊〉 Easter weeke.
EASTER DAY.
Concordance Mt. 28, 1.
Concordance Mr. 16, 1.
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Concordance Lu, 24, 1.
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Concordance Luc. 24. 12.
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In the liturgy The Gospel vpō Thursday • Easter weeke.
The Sepulchres of Martyrs (saith S. Hierom ep. 17) we do honour euery where, & putting their holy ashes to our eles, if we may, we touch it also with our mouth: and be there some that thinke the monumēt wherein our Lord was laid, is to be neglected: where the Diuel and his Angels, as often as they are cast out of the possessed before the said monument, tremble and roare as if they stoode before the iudgement seate of Christ?
Concordance Mt. 28, 1.
Concordance Mr. 16, 5.
Concordance Luc. 24, 4.
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In the liturgy The Gospel vpō Dominica in albis or Lovv Sunday.
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19. The doores vvere shut.) Such Heretikes as deny Christs body to be or that it can be in the B. Sacrament, for that it is in heauen, and can not be in two places at once, nor without the natural maner of the quantitie, The being of Christs body in the B Bacramēt without space or quātitie correspondēt there vnto, is proued by other examples I Scripture. space or place agreable to the condition of his humanitie, be inuincible refuted by Christs entering into the Disciples, the doores shut: and by that that his true natural body, whole and perfect in al his limmes, length, bredth, and thicknes, distincte and diuers from the substance and corpulence of the wood, was in the same proper place that the wood was in, and passed through the same: as he also came out of his mothers wombe, the clausure not sturred: and passed through the stone, out of his Sepulcher. By al which the Heretikes being plainely reproued, and conuinced of infidelitie, they boldly deny the plaine Scriptures, or so fondly shift them selues from the euidēce thereof, that their impudencie is specially to be marked in this point.
Some say, Heretical shifts to auoid plaine Scripture. that he came in at the window: some, that the doore opened of it self to let him in: some, that to come in, the doores being shut, signifieth no more, but that he came in late in the euening, at what time men vse to shut their doores: and such other flightes to defend falshod, against ••presse Scriptures, aud against the Apostles testimonie, who therfore tooke him to be a Spirit, because they saw him stand sodenly in the middes of them, al the house being close shut. And the Fathers al confesse that he went in, the doores being shut. See S. Ambrose li. 10 in Lucam. c. •4. S. Augustine ep. •. ad Volusi•n. & li. 22 de ciuit. c. 8, & S. Cyril, in Io. li. 12, c. 53? & S. Hiero. li. 1 cont. Iouinianum c. 21. we know it is the natural course od Gods ordinance, that euery body should haue but one and his owne proper place fitted to the lineaments, quantitie, termes and limites of the same: August. ep. 37. without which naturally the bodies were no where, Christ can dispose of his owne body & others aboue nature. and consequently not at al, as S. Augustine saith ad Dardanum. but that God supernaturally and miraculously can not by his omnipotencie dispose otherwise of his owne body, then the natural forme or quantitie or qualitie thereof require, Mat. 19. that is great incredulitie, seing we must beleeue that he can doe so with any other body of mere men or other creatures, Aug. li. 2• c. 8. de ciu. Dei. the Scripture being plaine that he can make a camel passe through a nedles eie, continuing in his natural figure and quantitie stil: and S. Augustine telleth of a woman whose ring fel from her girdle, both being fast and whole: and Rupertus of a Religious man, whose girdle fast buckled fel downe before him from his body. De off. Eccl.
Therfore it is to much vnfaithfulnes, Vbiquetaries of Brentiani. by rules of place to embarte Christ of his wil or wisedom to be in the Sacrament how him self list, and on as many altars or places as he liketh. We detest for al that, the wicked heresie of certaine Protestants, holding quite contrarie to the Zuinglians, that Christ according to his Humanitie is in euery place where the Diuinitie is: which is both against faith, and the common rules of nature and diuinitie.
Concordance Mr. 16, 14. Lu. 24, 36.
Concordance 1. Cor. 15, 5.
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21. As my Father.) As when he gaue them commission to preach and baptize through the world, Christ sheweth his commission & so giueth the Apostles power to remit sinnes. he made mention to his owne power therein: so here before he institute the Sacrament of Penance, and giue them authoritie to remitte sinnes, lest the wicked should aske afterward, by what right they do such great functions, he sheweth his Fathers commission giuen to him self, and then in plaine termes most amply imparteth the same to his Apostle: that whosoeuer deny the Apostles & their successors, the Priests of Gods Church, to haue right to remitte sinnes, should deny consequently Christ as man to haue authoritie to doe the same.
Though he gaue them his peace hard before, yet novv entering to a nevv diuine action, to prepare their hartes to grace and attention, he blesseth them againe.
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22. He breathed.) He giueth the Holy Ghost in and by an external signe, to his Apostles, Augu. q. no. Test. q. 93 Cōt. ep. Parmen. li. 2, c. 11. not visibly and to al such purposes as afterward at whitsuntide, The holy Ghost is here purposely giuen to the Apostle, to remit sinnes. but for the grace of the Sacrament of Orders, as S. Augustine saith, and that none make doubt of the Priests right in remission of sinnes, seing the Holy Ghost is purposly giuen them to doe this same. In which case if any be yet cōtentious, he must deny the Holy Ghost to be God, and not to haue power to remitte sinnes. It is not absurd (saith S. Cyril) that they forgiue sinnes, Cyril. li. 12 •. 56 in Io. vvhich haue the Holy Ghost. For vvhen they remitte or reteine, the Holy Ghost remitteth reteineth in them; and that they doe tvvo vvaies, first in Baptisme, and then in Penance. As S. Ambrose also (li. 1 c. 7• de poenitentia) restlling the Nouatians (a Sect of old Heretikes which pretending Gods glorie as our new Sectaries do, denied that Priests could remitte sinnes in the Sacrament of Penance) asketh, vvhy it should be more dishonour to God, or more impossible or inconuenient for men, to forgiue sinnes by Penance then by Baptisme, seing it is the Holy Ghost that doeth it, by the Priests office and ministerie in both.
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23. Whose sinnes.) Power to offer Sacrifice which is the principal function and acte of Priesthod, was giuen them at the institution of the B. Sacrament: the second and next special facultie of Priesthod, The Sacrament of PENANCE instituted. consisting in remitting sinnes, is here bestowed on them. And withal the holy Sacrament of Penance implying Contrition, Confession, and Satisfaction in the Penitent, and absolution on the Priests part, is instituted, for in that, that expresse power and commission is giuen to Priests to remitte or reteine al sinnes; and in that, that Christ promiseth, whose sinnes soeuer they forgiue, they be of God forgiuen also: and vvhose sinne they reteine, they be reteined before God: it folovveth necessarily, Men are bound to confesse, al their mortal sinnes, and that in particular. that vve be bound to submit our selues to their iudgment for release of our sinnes. For, this vvonderful povver vvere giuen them in vaine, if none vvere bound to seeke for absolution at their handes. Neither can any rightly seeke for absolution of them, vnles they confesse particularly at least al their mortal offences, vvhether they be cōmitted in minde, hart, vvil and Cypr. de laps. nu. 11. congitation onely, or in vvord, and vvorke, for, Gods priests being in this Sacrament of Penauce cōstituted in Christs steede as iudges in causes of our conscience, can not rightly rule our cases vvithout ful and exacte cognition and knovvledge of al our sinnes, and the necessarie circumstances and Hiero. in 16 Mat. differences of the same, which can not othervvise be had of them being mortal men, then by our simple, sincere, and distincte vtterance to them of our sinnes, vvith humble contrite hart, To reteine sinnes. ready to take and to doe penance according to theire iniunction. For that authoritie to reteine sinnes, consisteth specially in enioyning satisfaction and penitential vvorkes of praying, fasting, almes, and such like. Al vvhich Gods ordinance whosoeuer condemneth or contemneth, as Heretikes doe, or neglecteth, as some carelesse Catholikes may perhaps doe: let them be assured they can not be saued. Neither must any such Christian man pretend or looke to haue his sinnes after Baptisme, remitted by God onely, without this Sacrament: (which was the old Heresie of the Nouatians Ambr. li. 1. de poenit. c. 2. Socrat. li. 7 Ec. hist. c. 25.) more then any may hope to be saued or haue his original or other sinnes before Baptisme, The necessitie of this Sac•• ment. forgiuen by God without the same Sacramēt. Let no man deceiue himself, Hiero. ad Demetriadem. c. •, to. 1. this is the second table or borde after shipvvracke, as S. Hierom calleth it. Whosoeuer take not hold of it, shal perish without al doubt, because they contemne Gods counsel and order for their saluation. And therfore S. Augustine (ep. 180) ioyning both together, saith it is a pitiful case, when by the absence of Gods Priests, men depart this life, aut non regenerati, aut ligati. that is, either not regenerated by Baptisme, or fast bound, and not absolued by the Sacrament of penance and reconciliation ⸬ because they shal be excluded from eternal life, and destruction folovveth them. And S. Victor (li. 2 de persecut, Vandalica) telleth the miserable lamētation of the people, when their Priests were banished by the Arian Heretikes. Who (say they) shal baptize these infants? Who shal minister penāce vnto vs, & loose vs from the bandes of sinnes &c? And therfore S. Cyprian very often (namely ep. 54) calleth it great cruelty, & such as Priests shal answer for at the later day, to suffer any man that is poenitent of his sinnes, to depart this life without this reconciliation and absolution: Mat. 18. because (saith he) the Lavvmaker him self (Christ) hath graunted, The Heretikes wrastling against plaine Scripture. that things bound in earth, should also be bound in heauen: and that those things might there be loosed, vvhich vvere loosed before here in the Church. And it is a world to see, how the Heretikes wrastle with this so plaine a commission of remitting sinnes, referring it to preaching, to denouncing Gods threates vpon sinners, and to we can not tel what els. though to our English Protestants this authoritie seemeth so cleere, that in their order of visiting the sicke, See the cō munion booke. their Ministers acknowledge & chalenge the same, The English Ministers heare confessions, and absolue. vsing a formal absolution according to the Churches order, after the special cōfession of the partie. But to conclude the matter, let euery one that list to see the true meaning of Christs wordes, and the Priests great power and dignitie giuen them by the same wordes and other, marke wel these wordes of S. Chrysostome. Li. 3 de Sacerd. For, saith he, they that dvvel on the earth, and conucrsein it, to them is commission giuen to dispense those things that are in heauen. Priests power to forgiue sinnes, is aboue the power of Angels or worldly Princes. to them is it giuen to haue the povver vvhich God vvould not to be giuen neither to Angels nor Archangels, for, neither to them vvas it said, whatsoeuer you shal binde in earth, shal be bound in heauen: and vvhatsoeuer you shal loose in earth, shal be loosed in heauen. The earthly Princes in deede haue also povver to binde, but the bodies onely: but that bond of Priests vvhich I speake of, toucheth the very soule is self and reacheth euen to the heauens: in so much that vvhatsouer the Priests shal doe beneath, the self same God doth ratifie aboue, and the sentence of the seruants the Lord doth confirme, for in deede vvhat els is this, then that the povver of al heauenly things is graunted them of God? Whose sinnes so euer, saith he, you shal reteine, they are reteined. What povver (I beseche you) can be greater then this one? The Father gaue al povver to the Sonne: but I see the same povver altogether deliuered by the Sonne vnto them. And as this concerneth the Priests high authoritie to absolue, so therevpon concerning confession also to be made vnto them, the ancient Fathers speake in this sort. S. Cyprian de Lapsis nu. 11. They (saith he) that haue greater faith and feare of God, though they did not fall in persecution, yet because they did onely thinke it in their minde, this very cogitation they confesse to Gods Priests sorovvfully and plainely, Confession to Priests. opening their conscience, vttering and discharging the burden of their minde, and seeking holesome medicine for their vvoundes though but smal and litle. And a litle after. Let euery one (my brethren) I beseeche you, confesse, his sinne, vvhiles he is yet aliue, vvhiles his confession may be admitted, vvhiles satisfaction and remission made by the Priests is acceptable before God. S. Cyril (or as some thinke, Origen) li. 2 in Leuit. calleth it a great part of penance, when a man is ashamed, and yet openeth his sinnes to our Lords Priest. See also Tertul. li. de Poenit. S. Hiero. in c. 10 Ecclesiastae. S. Basil. in Regulis br•u. quaest. 229. Who compare sinners that refuse to confesse, to them that haue some disease in their secrete partes, and are ashamed to shew it to the Physicion or Surgeon, that might cure it. Where they must needes meane secrete confession to be made to them that may absolue. And S. Leo ep. 80 most plainely (as before S. Cyril) expresly nameth Priests. Secrete or auricular Confession. That confession is sufficient vvhich is made first to God, then to the Priest also. And againe, It is sufficient that guiltines of mens consciences be vttered to the Priests onely by the secrecie of confession. S. Hierome in 16 Mat. saith, that Priests loose or binde, audita peccatorum varietate, hauing heard the varietie and differences of sinnes. S. Paulinus writeth. of S. Ambrose, In vita D. Ambr. prope finē. that as often as any confessed his sinne vnto him for too receiue penance, he so vvept for compassion, that thereby he caused the penitent to weepe also. He addeth moreouer, that this holy Doctor was so secrete in this case, that no man knew the sinnes confessed, but God and him self. And S. Augustine ho. 49 de 50 homilijs to. 10. saith thus, Doe penance such as is done in the Church, Mt. 18. Let no man say, I doe it secretly, I doe it to God. in vaine then vvas it said, Whatsoeuer you shal loose in earth, shal be loosed in heauen. See S. Ambrose de poenitentia. through out. S. Cyprian de Lapsis, the booke de vera & falsa panit. in S. Augustine, beside al antiquitie which is ful of these speaches concerning absolution, and confession.
In the liturgy The Gospel vpō S. Thomas the Apostles day, Decemb. 21.
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LOVV SVNDAY.
See the annotation on the 19 verse of this Chapter.
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They are more happy that beleeue without sensible argumēt or sight, then such as be induced by sense or reason to beleeue.
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Concordance Io. 21, 25.
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St Dionysius of Alexandria † AD 265 Containing Various Sections of the Works 5.1
… For the evangelists have given different descriptions of the parties who came to the sepulchre one after another, and all have declared that they found the Lord risen already. It was “in the end of the Sabbath,” as Matthew has said; it was “early, when it was yet dark,” as John writes;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
“The first day of the week” (that is, the Lord’s day) “cometh Mary Magdalene, very early in the morning, and seeth the stone taken away from the sepulcher.” (
St Jerome † AD 420 The Letters of St. Jerome 120
(4) How can Matt. xxviii. 9 (Saturday evening) be reconciled with
St Augustine of Hippo † AD 430 Letters of St. Augustin 36.8
… For the day now known as the Lord’s day was then called the first day of the week, as is more plainly seen in the Gospels; for the day of the Lord’s resurrection is called by Matthew μία σαββάτων , and by the other three evangelists ἡ μία (τῶν) σαββάτων ,
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.24
… which is to say, Master. Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. Mary Magdalene came and told the disciples that she had seen the Lord, and that He had spoken these things unto her.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 22.1
1. “To the end,” for His own resurrection, the Lord Jesus Christ Himself speaketh.
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Tatian † AD 180 The Diatessaron 53
… and lo, he goeth before [6] you into Galilee; and there ye shall see him, where he said unto you: lo, I have [7] told you. And they remembered his sayings; and they departed in haste from the [8] tomb with joy and great fear, and hastened and went; and perplexity and fear [9] encompassed them; and they told no man anything, for they were afraid.
St Gregory of Nyssa † AD 395 Letters 17
… them) was not stripped from that body any more than it was from that soul, but while it was in Paradise along with the soul, and paved an entrance there in the person of the Thief for all humanity, it remained by means of the body in the heart of the earth, and therein destroyed him that had the power of Death (wherefore His body too is called “the Lord
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
… This then was what moved Mary. For being entirely full of loving affection towards her Master, when the Sabbath was past, she could not bear to rest, but came very early in the morning, desiring to find some consolation from the place. But when she saw the place, and the stone taken away, she neither entered in nor stooped down, but ran to the disciples,
St Augustine of Hippo † AD 430 On Marriage and Concupiscence 1.34
… But why, after all, might he not say, “Bringing me into captivity,” and at the same time mean us to understand his flesh? Was it not spoken by one concerning Jesus, when His flesh was not found in the sepulchre: “They have taken away my Lord, and I know not where they have laid Him”?
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Tatian † AD 180 The Diatessaron 53
… and perplexity and fear [9] encompassed them; and they told no man anything, for they were afraid. And Mary hastened, and came to Simon Cephas, and to that other disciple whom Jesus loved, and said unto them, They have taken our Lord from the sepulchre, and I [10] know not where they have laid him.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… or our Saviour Himself, Come unto me all ye that labour and are heavy laden, and I will give you rest; or, Arise, let us go hence, shining brightly, glittering above snow, whiter than milk, shining above the sapphire stone; let us not resist or delay. Let us be like Peter and John, and let us hasten;
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… for He knoweth those to whom He appeareth first. Keep the feast of the Resurrection; come to the aid of Eve who was first to fall, of Her who first embraced the Christ, and made Him known to the disciples. Be a Peter or a John; hasten to the Sepulchre, running together, running against one another, vying in the noble race.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 8
Everywhere we find these two Apostles in great harmony together. “To him Simon Peter beckoned.” ( John xiii. 24 .) These two also “came together to the sepulchre. (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
… Thus everywhere doth the truth-loving nature of his disposition shine forth. When then she came and said these things, they hearing them, draw near with great eagerness to the sepulcher,
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Tatian † AD 180 The Diatessaron 53
… and they told no man anything, for they were afraid. And Mary hastened, and came to Simon Cephas, and to that other disciple whom Jesus loved, and said unto them, They have taken our Lord from the sepulchre, and I [10] know not where they have laid him. And Simon went out, and that other disciple, [11] and came to the sepulchre.
St Jerome † AD 420 Against Jovinianus 1.26
… And what Peter, who had had a wife, did not dare ask, he requested John to ask. And after the resurrection, when Mary Magdalene told them that the Lord had risen,
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Tatian † AD 180 The Diatessaron 53
… And Simon went out, and that other disciple, [11] and came to the sepulchre. And they hastened both together: and that disciple [12] outran Simon, and came first to the sepulchre;
St John Chrysostom † AD 407 Homilies on First Corinthians 7
… How then have we “known? Unto us,” he saith, “God hath revealed them by His Spirit;” not by the wisdom which is without; for this like some dishonored handmaid hath not been permitted to enter in, and stoop down and look into (see St.
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Tatian † AD 180 The Diatessaron 53
… And Simon went out, and that other disciple, [11] and came to the sepulchre. And they hastened both together: and that disciple [12] outran Simon, and came first to the sepulchre; and he looked down, and saw the [13] linen laid; but he went not in.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 62
And he conceals not Peter’s good deeds, but relates both the confession, which he openly made when all were silent, and his entering into the tomb,
St Jerome † AD 420 The Letters of St. Jerome 46.5
… Does the Lord’s sepulchre seem less worthy of veneration? As often as we enter it we see the Saviour in His grave clothes, and if we linger we see again the angel sitting at His feet, and the napkin folded at His head.
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Tatian † AD 180 The Diatessaron 53
… And Simon went out, and that other disciple, [11] and came to the sepulchre. And they hastened both together: and that disciple [12] outran Simon, and came first to the sepulchre; and he looked down, and saw the [13] linen laid; but he went not in. And Simon came after him, and entered into the [14] [Arabic, p. 201] sepulchre, and saw the linen laid;
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Tatian † AD 180 The Diatessaron 53
… and he looked down, and saw the [13] linen laid; but he went not in. And Simon came after him, and entered into the [14] [Arabic, p. 201] sepulchre, and saw the linen laid; and the scarf with which his head was bound was not with the linen, but wrapped and laid aside in a certain place. [15]
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 85
… For he himself having gotten before Peter, and having seen the linen clothes, enquired not farther, but withdrew; but that fervent one passing farther in, looked at everything carefully, and saw somewhat more, and then the other too was summoned to the sight.
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Tatian † AD 180 The Diatessaron 53
… but he went not in. And Simon came after him, and entered into the [14] [Arabic, p. 201] sepulchre, and saw the linen laid; and the scarf with which his head was bound was not with the linen, but wrapped and laid aside in a certain place. [15] Then entered that disciple which came first to the sepulchre, and saw, and believed. [16]
St John Chrysostom † AD 407 To My Lady 4
… nevertheless it held its ground amongst some people, after the seals (of the sepulchre were broken) after the manifest appearance of the truth. For the multitude did not know the prediction of the resurrection (and no wonder), inasmuch as even his disciples did not understand it; for we read “they did not know that He must rise again from the dead.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.24
… Then John entered also, and saw in like manner, and believed what Mary had told him, namely, that the Lord had been taken away from the sepulchre. “For as yet they knew not the Scripture, that He must rise again from the dead. Then the disciples went away again unto their own home. But Mary stood without at the sepulchre weeping,”
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Tatian † AD 180 The Diatessaron 53
… 201] sepulchre, and saw the linen laid; and the scarf with which his head was bound was not with the linen, but wrapped and laid aside in a certain place. [15] Then entered that disciple which came first to the sepulchre, and saw, and believed. [16] And they knew not yet from the scriptures that the Messiah was to rise from among [17] the dead.
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Tatian † AD 180 The Diatessaron 53
… Jesus said unto her, Mary. She turned, and said unto him in Hebrew, Rabboni; which is, being [24] interpreted, Teacher. Jesus said unto her, Touch me not; for I have not ascended yet unto my Father: go to my brethren, and say unto them, I ascend unto my Father and your Father, and my God and your God.
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… and if you be a Joseph of Arimathæa, beg the Body from him that crucified Him, make thine own that which cleanses the world. If you be a Nicodemus, the worshipper of God by night, bury Him with spices. If you be a Mary, or another Mary, or a Salome, or a Joanna, weep in the early morning. Be first to see the stone taken away,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.11
… That He hangs upon the Cross—this, thou Arian, thou regardest; that He gives the kingdom of God—this, thou regardest not. That He tasted of death, thou readest, but that He also invited the robber into paradise, to this thou givest no heed. Thou dost gaze at the women weeping by the tomb, but not upon the angels keeping watch by it.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
… They waited for the others, perhaps, and besides they were yet at the height of their amazement. These then went their way: but she stood at the place, for, as I have said, even the sight of the tomb tended greatly to comfort her. At any rate, thou seest her, the more to ease her grief, stooping down,
St Jerome † AD 420 Against the Pelagians 1.27
27. In another place you maintain that “All are governed by their own free choice.” What Christian can bear to hear this? For if not one, nor a few, nor many, but all of us are governed by our own free choice, what becomes of the help of God? And how do you explain the text, “A man’s goings are ordered by the Lord”? And “A man’s way is not in himself”; and
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Tatian † AD 180 The Diatessaron 53
[18] But Mary remained at the tomb weeping: and while she wept, she looked [19] down into the tomb;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
… At any rate, thou seest her, the more to ease her grief, stooping down, and desiring to behold the place where the body lay. And therefore she received no small reward for this her great zeal. For what the disciples saw not, this saw the woman first, Angels
20:13
Tatian † AD 180 The Diatessaron 53
[18] But Mary remained at the tomb weeping: and while she wept, she looked [19] down into the tomb; and she saw two angels sitting in white raiment, one of them toward his pillow, and the other toward his feet, where the body of Jesus had been [20] laid.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 14
… He says in the Song of Songs, On my bed I sought Him whom my soul loved . At what season? By night on my bed I sought Him Whom my soul loved: Mary , it says, came while it was yet dark. On my bed I sought Him by night, I sought Him, and I found Him not . And in the Gospels Mary says, They have taken away my Lord, and I know not where they have laid Him
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 30
… as to the women who are related to have gone to the sepulchre after the resurrection, and to have sought Him without finding, as Mary Magdalene, who is related to have come to the sepulchre before it was light, and not finding Him, to have said, weeping, to the angels who were there, “They have taken away the Lord, and I know not where they have laid Him”
St Augustine of Hippo † AD 430 City of God 14.2
… For as the whole is used for the part in the words of Mary Magdalene in the Gospel, “They have taken away my Lord, and I know not where they have laid Him,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.24
… “They say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid Him.”
20:14
Tatian † AD 180 The Diatessaron 53
… and while she wept, she looked [19] down into the tomb; and she saw two angels sitting in white raiment, one of them toward his pillow, and the other toward his feet, where the body of Jesus had been [20] laid. And they said unto her, Woman, why weepest thou? She said unto them, [21] They have taken my Lord, and I know not where they have left him.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
Ver. 14 . “And when she had thus said, she turned herself back.”
St Augustine of Hippo † AD 430 Letters of St. Augustin 95.7
… He gave at that time the clearest evidence of the ease with which He exercised this power, both by showing Himself in another form to the two disciples, and by His appearing, not as a spirit, but in His true body, to the disciples in the upper chamber, although the doors were shut.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
83. Consequently, in the four evangelists we find mention made of ten distinct appearances of the Lord to different persons after His resurrection. First, to the women near the sepulchre.
20:15
Tatian † AD 180 The Diatessaron 53
… And they said unto her, Woman, why weepest thou? She said unto them, [21] They have taken my Lord, and I know not where they have left him. She said that, and turned behind her, and saw Jesus standing, and knew not that it was [22] Jesus.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
Ver. 15 . “Woman, why weepest thou? whom seekest thou?”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 50.9
… But we, too, might have supposed, had not the real state of his mind been revealed in the Gospel, that the care of the poor might have induced him so to speak. Not so. What then? Hearken to a true witness: “This he said, not that he cared for the poor; but because he was a thief, and had the money bag, and bare
20:16
Tatian † AD 180 The Diatessaron 53
… She said that, and turned behind her, and saw Jesus standing, and knew not that it was [22] Jesus. Jesus said unto her, Woman, why weepest thou? whom seekest thou? And she supposed him to be the gardener, and said, My lord, if thou hast taken him, [23] tell me where thou hast laid him, that I may go and take him.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
… For as He was at one time known to the Jews, and at another time unperceived though present; so too in speaking, He, when He chose, then made Himself known; as also when He said to the Jews, “Whom seek ye?” they knew neither the Countenance nor the Voice until He chose. And this was the case here. And He named her name only,
20:17
St Ignatius of Antioch † AD 108 Epistle to the Tarsians 5
And that He Himself is not God over all, and the Father, but His Son, He [shows when He] says, “I ascend unto my Father and your Father, and to my God and your God.”
Tatian † AD 180 The Diatessaron 53
… Jesus said unto her, Woman, why weepest thou? whom seekest thou? And she supposed him to be the gardener, and said, My lord, if thou hast taken him, [23] tell me where thou hast laid him, that I may go and take him. Jesus said unto her, Mary. She turned, and said unto him in Hebrew, Rabboni; which is, being [24] interpreted, Teacher.
St Irenaeus of Lyons † AD 202 Against Heresies 5.31
… but go to the disciples, and say unto them, I ascend unto My Father, and unto your Father.”
Tertullian † AD 220 Against Praxeas 25
… But not so ; Jesus saith unto her, “Touch me not, for I am not yet ascended to my Father; but go to my brethren” (and even in this He proves Himself to be the Son; for if He had been the Father, He would have called them His children , (instead of His brethren ), “and say unto them, I ascend unto my Father and your Father, and to my God and your God.”
Tertullian † AD 220 Against Praxeas 28
… How blind, to be sure, is the man who fails to perceive that by the name of Christ some other God is implied, if he ascribes to the Father this name of Christ! For if Christ is God the Father, when He says, “I ascend unto my Father and your Father, and to my God and your God,”
St Hippolytus † AD 235 Against the Heresy of One Noetus 6
… And this, indeed, is said by Christ Himself, as when in the Gospel He confessed Him to be His Father and His God. For He speaks thus: “I go to my Father and your Father, and to my God and your God.”
Origen † AD 254 Origen's Commentary on the Gospel of John 6.37
… And having by His passion destroyed His enemies, He who is strong in battle and a mighty Lord required after His mighty deeds a purification which could only be given Him by His Father alone; and this is why He forbids Mary to touch Him, saying,
Origen † AD 254 Origen's Commentary on the Gospel of John 10.21
… shall all be made alive, but every one in his own order, Christ the first fruits, then they that are Christ’s at His coming, and then the end.” It belongs to the resurrection that one should be on the first day in the paradise of God, and it belongs to the resurrection when Jesus appears and says, “Touch Me not; for I am not yet ascended to My Father,”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 26
… “Thus saith the Lord to Christ my Lord?” Or when he reads: “I came not down from heaven to do mine own will, but the will of Him that sent me?” Or when he finds it written: “Because He who sent me is greater than I?” Or when he considers the passage: “I go to my Father, and your Father; to my God, and your God?”
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
It is evident that there is one God, the Father Almighty, according as it is believed throughout the whole world; and His only Son Jesus Christ our Saviour, begotten of Him before the ages. But we cannot and ought not to say that there are two Gods, for the Lord Himself said, I will go unto My Father and your Father, unto My God and your God
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 1.33
… From the words, I ascend unto My Father and your Father, to My God and your God
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.8
8. Among their other sins the heretics often employ as an argument the words of the Lord, I ascend unto My Father and your Father, and My God and your God
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.10
10. You credit with the weight of irresistible authority, heretic, that saying of the Lord, I ascend to My Father and your Father, and My God and your God
St Athanasius of Alexandria † AD 373 History of Arian Opinions 1
(3.) Nor again, in confessing three realities and three Persons, of the Father and the Son and the Holy Ghost according to the Scriptures, do we therefore make Gods three; since we acknowledge the Self-complete and Ingenerate and Unbegun and Invisible God to be one only , the God and Father (
St Ephrem the Syrian † AD 373 Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh 3
… From amongst Thy fold there is the voice of sorrowfulness; O Thou that makest all rejoice, let Thy flock rejoice! as for our murmur, O my Master, in it reject us not: our mouth murmurs since it is sinful. Let Thy day, O Lord, give us all manner of joy, with the flowers of peace, let us keep Thy passover. In the day of Thy Ascension we are lifted up:
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.7
7. But lest any one from simplicity or perverse ingenuity should suppose that Christ is but equal in honour to righteous men, from His saying, I ascend to My Father, and your
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 11.18
… nor has He who was begotten any thing wanting. Perfect is He who begat, Perfect that which was begotten: God was He who begat, God He who was begotten; God of all Himself, yet entitling the Father His own God. For He is not ashamed to say, I ascend unto My Father and your Father, and to My God and your God
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 29
But in opposition to all these, do you reckon up for me the expressions which make for your ignorant arrogance, such as “My God and your God,”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 30
VII. As your third point you count the Word Greater; and as your fourth, To My God and your God.
St Gregory of Nyssa † AD 395 Against Eunomius 2.8
… This first-born, then, hath also brethren, concerning whom He speaks to Mary, saying, “Go and tell My brethren, I go to My Father and your Father, and to My God and your God
St Gregory of Nyssa † AD 395 Against Eunomius 12.1
… but go to My brethren and say unto them, I ascend unto My Father and your Father, and to My God and your God
St Ambrose of Milan † AD 397 On the Holy Spirit 3.11
74. But they are refuted by the acts of the pious, and by the course of the Scriptures. For Mary worshipped Christ, and therefore is appointed to be the messenger of the Resurrection to the apostles,
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 1.14
90. Moreover, God’s Son discovers the difference between generation and grace when He says: “I go up to My Father and your Father, to My God and your God.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 4.2
25. But if thou shouldst seek Him amongst earthly beings, even as Mary of Magdala sought Him, take heed lest He say to thee, as unto her: “Touch Me not, for I am not yet ascended unto My Father.”
St Ambrose of Milan † AD 397 Concerning Repentance 1.8
38. The Lord said indeed to Mary Magdalene, “Touch Me not,”
St Jerome † AD 420 The Letters of St. Jerome 39.6
… If you prostrate yourself in grief at your daughter’s tomb you too will hear the chiding of the angel, “Why seek ye the living among the dead?” It was because Mary Magdalene had done this that when she recognized the Lord’s voice calling her and fell at His feet, He said to her: “Touch me not, for I am not yet ascended to my Father;”
St Jerome † AD 420 The Letters of St. Jerome 59
(4) How is John xx. 17 , “touch me not,” to be reconciled with Matt. xxviii. 9 , “they came and held him by the feet”? In the one case, Jerome replies, Mary Magdalen failed to recognize the divinity of Jesus; in the other the women recognized it. Accordingly they were admitted to a privilege which was denied to her.
St Jerome † AD 420 The Letters of St. Jerome 120
(5) How can Matt. xxviii. 9 be reconciled with
St Jerome † AD 420 The Perpetual Virginity of Blessed Mary 17
… I say spiritual because all of us Christians are called brethren, as in the verse, “Behold, how good and how pleasant it is for brethren to dwell together in unity.” And in another psalm the Saviour says, “I will declare thy name unto my brethren.” And elsewhere,
St Augustine of Hippo † AD 430 On the Holy Trinity 1.9
… and so, being taken up with the creature and the “fashion” which I have taken upon me, you do not perceive the equality which I have with the Father. Hence, too, is this: “Touch me not; for I am not yet ascended to my Father.”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.3
… But the resurrection of the body of the Lord is shown to belong to the mystery of our own inner resurrection, where, after He had risen, He says to the woman, “Touch me not, for I am not yet ascended to my Father;”
St Augustine of Hippo † AD 430 A Treatise on Faith and the Creed 9
… Such statements [are meant] as the following: “For the Father is greater than I;” and, “The head of the woman is the man, the Head of the man is Christ, and the Head of Christ is God;” and, “Then shall He Himself be subject unto Him that put all things under Him;” and, “I go to my Father and your Father, my God and your God,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.10
… [It is in this Gospel also that] He withdraws Himself from Mary with some deep mystical intention after His resurrection, and says to her, “Touch me not; for I am not yet ascended to my Father.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 93.4
… that by Him reconciled, ye may be able to see God after the Spirit.” Whence He saith to the woman who represents the Church, when she fell at His Feet after His Resurrection, “Touch Me not, for I am not yet ascended to the Father.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 26.3
… What is “touched,” except “believed”? Whence also He said to that woman that wished to throw herself at His feet after His resurrection: “’Touch me not; for I am not yet ascended to the Father.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 3.2
2. Therefore it was that He forbade Mary to touch Him, and said to her, “Touch me not; for I am not yet ascended unto the Father.” What is this? He gave Himself to be handled by the disciples, and did He shun Mary’s touch? Is not He the same that said to the doubting disciple, “Reach hither thy fingers, and feel the scars”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 7.1
… although he in his guile had war in his heart, as was treated of in the third Psalm. Now as we find in the Gospels that the disciples of our Lord Jesus Christ are called sons, so in the same Gospels we find they are called brethren also. For the Lord on the resurrection saith, “Go and say to My brethren.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.22
… and say whether to leave the regions below and ascend into heaven was possible for Him to whom it was easy when still on earth, ever to continue in heaven. But what is that which He Himself says: “I ascend unto my Father.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 2.30
It is evident that there is one God, the Father Almighty, according as it is declared over the whole world; and his only-begotten Son Jesus Christ, our Lord, God, and Saviour, begotten of him before the ages. But we ought not to say that there are two Gods, since the Lord himself has said ‘I go unto my Father and your Father, and unto my God and your God.’
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
“The man Who died rose on the third day, and, when Mary was eager to lay hold of His holy limbs, He objected and cried ‘Touch me not. For I am not yet ascended to my Father; but go to my brethren and say unto them, I ascend unto my Father and your Father and to my God and your God.’
Pope St Leo I the Great † AD 461 Sermons 74
… Hence comes that which the Lord said after His Resurrection, when Mary Magdalene, representing the Church, hastened to approach and touch Him: “Touch Me not, for I have not yet ascended to My Father
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.8
… Wherefore He said, I ascend unto My Father and your Father
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.18
… Others took place actually and naturally, as changing from place to place without trouble and passing in through closed gates. Others have the character of simulation , as, He made as though He would have gone further . Others are appropriate to the double nature, as, I ascend unto My Father and your Father, and My God and your God
Pseudo-Clement The Second Epistle of the Same Clement 15
… And not only so; but also, when our Lord was risen from the place of the dead, and Mary came to the place of sepulture, she ran and fell at the feet of our Lord and worshipped Him, and would have taken hold of Him. But He said to her: “Touch Me not; for I am not yet ascended to My Father.”
20:18
Tatian † AD 180 The Diatessaron 53
[31] And then came Mary Magdalene, and announced to the disciples that she had seen our Lord, and that he had said that unto her.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
Ver. 18 . “She therefore departeth, bearing these tidings to the disciples.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.24
… “Then, accordingly, said He unto them, Be not afraid: go, tell my brethren that they go into Galilee, and there shall they see me.” “Then came Mary Magdalene, and told the disciples that she had seen the Lord, and that He had spoken these things unto her;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.23
… Which sentence if we reconsider, a question may arise. For were His disciples nowise made sorrowful when He was led to the Passion, when on the tree hanged, when dead? So much were they made sorrowful, that Mary Magdalene, who first saw Him, rejoicing told them as they were mourning what she had seen.
20:19
Polycrates of Ephesus † AD 196 Polycrates, Bishop of Ephesus 1
… Those who in our own times have revived the observance of the Jewish Sabbath, show us how much may be said on their side,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
… not a single day pass, but having brought them to a state of longing, by their knowledge that He was risen, and by what they heard from the woman, when they were thirsting to see Him, and were greatly afraid, (which thing itself especially made their yearning greater,) He then, when it was evening, presented Himself before them, and that very marvelously.
St Jerome † AD 420 The Letters of St. Jerome 48.21
21. Christ Himself is a virgin; and His mother is also a virgin; yea, though she is His mother, she is a virgin still. For Jesus has entered in through the closed doors,
St Jerome † AD 420 The Letters of St. Jerome 108.24
… for our Lord after raising the daughter of the ruler of the synagogue commanded food to be given her. And Lazarus who had been dead four days is described as sitting at meat with Him, the object in both cases being to shew that the resurrection was real and not merely apparent. And if from our Lord’s entering in through closed doors
St Jerome † AD 420 Against Jovinianus 1.36
… The substance of our resurrection bodies will certainly be the same as now, though of higher glory. For the Saviour after His descent into hell had so far the selfsame body in which He was crucified, that He showed the disciples the marks of the nails in His hands and the wound in His side. Moreover, if we deny the identity of His body because
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.15
… Are we again without the knowledge of the way of peace, who study to preserve the unity of the Spirit in the bond of peace? and yet do you possess that knowledge, who resist the discourse which Christ held with His disciples after His resurrection, of so peaceful a nature that He began it with the greeting, "Peace be unto you;"
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… “Then, when it was late on the first day of the week, and when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus, and stood in the midst, and saith unto them, Peace be unto you. And when He had so said, He showed unto them His hands and His side.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 1.2
… and the hills live by faith, because the mountains receive peace. By the mountains themselves it was said to the Church, “Peace be with you;” and the mountains themselves in proclaiming peace to the Church did not divide themselves against Him from whom they received peace,
20:20
St Irenaeus of Lyons † AD 202 Against Heresies 5.7
1. In the same manner, therefore, as Christ did rise in the substance of flesh, and pointed out to His disciples the mark of the nails and the opening in His side
St Irenaeus of Lyons † AD 202 Against Heresies 5.31
2. If, then, the Lord observed the law of the dead, that He might become the first-begotten from the dead, and tarried until the third day “in the lower parts of the earth;” then afterwards rising in the flesh, so that He even showed the print of the nails to His disciples,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
… The chief cause was, that the woman beforehand had wrought great faith in them; besides, He showed His countenance to them clear and mild. He came not by day, in order that all might be collected together. For great was the amazement; for neither did He knock at the door but all at once stood in the midst, and showed His side and His hands.
St Jerome † AD 420 Against Jovinianus 1.36
… Let us then who believe in Christ follow His example. And if we knew Him after the flesh, let us no longer know Him according to the flesh. The substance of our resurrection bodies will certainly be the same as now, though of higher glory. For the Saviour after His descent into hell had so far the selfsame body in which He was crucified, that
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… “Then were the disciples glad when they saw the Lord. Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Ghost: Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.”
20:21
Tatian † AD 180 The Diatessaron 54
… and that repentance unto the forgiveness of sins be preached [12] in his name among all the peoples; and the beginning shall be from Jerusalem. And [13] ye shall be witnesses of that. And I send unto you the promise of my Father. And [14] when the disciples heard that, they were glad.
Tatian † AD 180 The Diatessaron 55
[4] [Arabic, p. 209] Then said Jesus unto them, I have been given all authority in heaven [5] and earth; and as my Father hath sent me, so I also send you.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 72.7
… And after the resurrection, also, He speaks to the apostles, saying, “As the Father hath sent me, even so I send you. And when He had said this, He breathed on them, and saith, unto them, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 75.11
… For after His resurrection, sending forth His disciples, He speaks to them, and says, “As the Father hath sent me, even so send I you. And when He had said this, He breathed on them, and said to them, Receive ye the Holy Ghost. Whose soever sins ye remit, they shall be remitted unto them; and whose soever sins ye retain, they shall be retained.”
St Cyprian of Carthage † AD 258 On the Unity of the Church 4
… Receive ye the Holy Ghost: Whose soever sins ye remit, they shall be remitted unto him; and whose soever sins ye retain, they shall be retained;”
St Gregory of Nyssa † AD 395 Against Eunomius 2.14
… But as many as are born of the Spirit are called the children of God . So also when the Lord by breathing upon His disciples had imparted to them the Holy Spirit, John says, “Of His fulness have all we received
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 75
… “As the Father hath sent Me, so send I you.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
… For what He said before the Crucifixion, that “I will see you again, and your heart shall rejoice, and your joy no man taketh from you” ( c. xvi. 22 ), this He now accomplished in deed; but all these things led them to a most exact faith. For since they had a truceless war with the Jews, He continually repeated the, “Peace be unto you,”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 3.18
Chapter 18— 23. "As my Father hath sent me," says our Lord, "even so send I you. And what He had said this, He breathed on them, and saith unto them, Receive ye the Holy Ghost. Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained."
20:22
Tatian † AD 180 The Diatessaron 54
… and the beginning shall be from Jerusalem. And [13] ye shall be witnesses of that. And I send unto you the promise of my Father. And [14] when the disciples heard that, they were glad. And Jesus said unto them again, [15] Peace be with you: as my Father hath sent me, I also send you.
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, LII 1
… And as He was the son of David, so was He also the Lord of David. And as He was from Abraham, so did He also exist before Abraham. And as He was the servant of God, so is He the Son of God, and Lord of the universe. And as He was spit upon ignominiously, so also did He breathe the Holy Spirit into His disciples.
Tertullian † AD 220 Five Books in Reply to Marcion 4
Sprinkled, by speaking words of presage, those
Origen † AD 254 Origen De Principiis 1.3.2
… Psalm , when he says, “And take not Thy Holy Spirit from me;” and by Daniel, where it is said, “The Holy Spirit which is in thee.” And in the New Testament we have abundant testimonies, as when the Holy Spirit is described as having descended upon Christ, and when the Lord breathed upon His apostles after His resurrection, saying, “Receive the Holy Spirit;”
Origen † AD 254 Origen De Principiis 1.3.7
… Our Saviour also, after the resurrection, when old things had already passed away, and all things had become new, Himself a new man, and the first-born from the dead, His apostles also being renewed by faith in His resurrection, says, “Receive the Holy Spirit.”
Origen † AD 254 Origen Against Celsus 7.51
… important truths.” But he does not know how great is the difference between those things and the clear and certain teaching of those who say to us, “Thine incorruptible spirit is in all things, wherefore God chasteneth them by little and little that offend;” and of those who, among their other instructions, teach us that words, “Receive ye the Holy Ghost,”
Origen † AD 254 Origen's Commentary on Matthew 12.11
… For in this place these words seem to be addressed as to Peter only, “Whatsoever thou shalt bind on earth shall be bound in heaven,” etc.; but in the Gospel of John the Saviour having given the Holy Spirit unto the disciples by breathing upon them said, “Receive ye the Holy Spirit,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 74.16
… whose soever sins ye remit they are remitted unto them, and whose soever sins ye retain they are retained.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 29
… For He was promised by Joel the prophet, but given by Christ. “In the last days,” says the prophet, “I will pour out of my Spirit upon my servants and my handmaids.” And the Lord said, “Receive ye the Holy Ghost: whose sins ye remit, they shall be remitted; and whose ye retain, they shall be retained.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 1.12
… This is what the Lord spoke to the Jews, as man; but to the disciples shewing His Godhead and His majesty, and intimating that He was not inferior but equal to the Spirit, He gave the Spirit and said, ‘Receive ye the Holy Ghost,’ and ‘I send Him,’ and ‘He shall glorify Me,’ and ‘Whatsoever He heareth, that He shall speak
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 1
… For it was necessary that while that stood, these things should be performed. So that it was none of these, my beloved, who went up. But if thou wouldest hear the true matter, and be kept from Jewish fables, behold our Saviour who went up, and ‘breathed upon the face, and said to His disciples, Receive ye the Holy Ghost
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 11
… how blessed will it not be, my brethren! who will not, at that time, be engaged, praying rightly? For the walls of every adverse power, yea even of Jericho especially, falling down, and the gift
St Basil the Great † AD 379 De Spiritu Sancto 16
… for, it is said, “Jesus was led up of the Spirit into the wilderness to be tempted.” He was inseparably with Him while working His wonderful works; for, it is said, “If I by the Spirit of God cast out devils.” And He did not leave Him when He had risen from the dead; for when renewing man, and, by breathing on the face of the disciples,
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.12
12. The fellowship of this Holy Spirit He bestowed on the Apostles; for it is written, And when He had said this, He breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained
St Ambrose of Milan † AD 397 On the Holy Spirit 1.4
… “and as the Son is one, Who according to the tenour of the Old Testament was offended by Adam, seen by Abraham, worshipped by Jacob; so, too, the Holy Spirit is one, who energized in the prophets, was breathed upon the apostles,
St Ambrose of Milan † AD 397 On the Holy Spirit 1.14
… “For with Thee is the fount of Life, and in Thy light we shall see light,” which means that with Thee, O God the Father Almighty, Who art the Fount of Life, in Thy Son Who is the Light, we shall see the light of the Holy Spirit. As the Lord Himself shows, saying: “Receive ye the Holy Spirit,”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.18
137. Let us now see whether the Spirit forgives sins. But on this point there can be no doubt, since the Lord Himself said: “Receive ye the Holy Spirit. Whosesoever sins ye forgive they shall be forgiven.”
St Ambrose of Milan † AD 397 Concerning Repentance 1.2
… But in truth none do Him greater injury than they who choose to prune His commandments and reject the office entrusted to them. For inasmuch as the Lord Jesus Himself said in the Gospel: “Receive ye the Holy Spirit: whosesoever sins ye forgive they are forgiven unto them, and whosesoever sins ye retain, they are retained,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… 1 .) And how was it, if the Spirit had not yet come, that He said, “Receive ye the Holy Ghost?” (
St John Chrysostom † AD 407 Homilies on Second Corinthians 6
… For, that prophets wrought, but this they could not: for none can remit sins but God only; nor did the prophets bestow that life without the Spirit. But this is not the marvel only, that it giveth life, but that it enabled others also to do this. For He saith, “Receive ye the Holy Ghost.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 51
… as He saith Himself, “If I by Beelzebub cast out devils, by whom do your children cast them out?” ( Matt. xii. 27 .) And this He said, signifying that before the Crucifixion not all cast out devils by the Spirit, but that some did so by the power received from Him. So when He was about to send them, He said, “Receive ye the Holy Ghost” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 75
… But why said He, “I will ask the Father”? Because had He said, “I will send Him,” they would not have so much believed and now the object is that He should be believed. For afterwards He declares that He Himself sendeth Him, saying, “Receive ye the Holy Ghost” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 86
Ver. 22, 23 . “He breathed on them, and said, Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained.”
St Jerome † AD 420 The Letters of St. Jerome 120
(9) How is the statement of John xx. 22 that Jesus breathed on his apostles the Holy Ghost to be reconciled with that of Luke ( Luke xxiv. 49: Acts i. 4 ) that He would send it to them after His ascension?
St Augustine of Hippo † AD 430 City of God 13.24
… They are encouraged in this supposition by the fact that the Lord Jesus after His resurrection breathed on His disciples, and said, “Receive ye the Holy Spirit.”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.20
… Neither can we say that the Holy Spirit does not also proceed from the Son, for the same Spirit is not without reason said to be the Spirit both of the Father and of the Son. Nor do I see what else He intended to signify, when He breathed on the face of the disciples, and said, “Receive ye the Holy Ghost.”
St Augustine of Hippo † AD 430 On the Holy Trinity 13.10
14. Since those also which are called our deserts, are His gifts. For, that faith may work by love, “the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us.” And He was then given, when Jesus was glorified by the resurrection. For then He promised that He Himself would send Him, and He sent Him;
St Augustine of Hippo † AD 430 On the Holy Trinity 15.26
46. But the reason why, after His resurrection, He both gave the Holy Spirit, first on earth,
St Augustine of Hippo † AD 430 Against the Epistle of Manichæus, Called Fundamental 10
… And since that glorification was twofold, as regards man and as regards God, twice also was the Holy Spirit given: once, when, after His resurrection from the dead, He breathed on the face of His disciples, saying, "Receive ye the Holy Ghost;"
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.32
… but He that cometh after me is mightier than I, whose shoes I am not worthy to bear; He shall baptize you with the Holy Ghost, and with fire.’ Christ gave the Holy Spirit, as it is written, ‘He breathed on them, and saith unto them, Receive ye the Holy Ghost,’
St Augustine of Hippo † AD 430 The Correction of the Donatists 11
… For when He had said to His disciples "Receive the Holy Ghost," immediately added, Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained."
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 1.18
… For if by the “breath” the Holy Ghost could not be signified, the Lord would not, when He “breathed upon” His disciples after His resurrection, have said, “Receive ye the Holy Ghost.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.1
… The explanation, however, is this. We ought to suppose Judas to have been more fully taken possession of by the devil now, just as on the other hand, in the instance of the good, those who had already received the Holy Spirit on that occasion, subsequently to His resurrection, when He breathed upon them and said, “Receive ye the Holy Ghost,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.10
… [It is in this Gospel also that] He withdraws Himself from Mary with some deep mystical intention after His resurrection, and says to her, “Touch me not; for I am not yet ascended to my Father.” It is here, too, that He imparts the Holy Spirit to the disciples by breathing on them
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.19
… forgives sins by the Holy Ghost, just as by the Holy Ghost He casts out devils, may be understood by this, that after His Resurrection from the dead, when He had said to His disciples, “Receive ye the Holy Ghost,” He immediately subjoined, “Whosesoever sins ye remit, they shall be remitted unto them, and whosesoever sins ye retain, they shall be retained.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.23
… whosesoever sins ye remit they are remitted unto them;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.9
… Wouldest thou make thyself my physician? Together with me, seek the Physician. For that the Lord might show this more plainly, that sins are forgiven by the Holy Spirit, which He hath given to His faithful ones, and not by men’s deserts, after He had risen from the dead, He saith in a certain place, “Receive ye the Holy Ghost;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 32.6
… But after His resurrection, when He first appeared to His disciples, He said to them: “Receive ye the Holy Ghost.” Of this giving then it is said, “The Spirit was not given, because Jesus was not yet glorified. And He breathed upon their faces,”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 74.2
… For close on the back of His resurrection from the dead He breathed on them and said, “Receive ye the Holy Spirit.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 99.7
… Why, then, should we not believe that the Holy Spirit proceedeth also from the Son, seeing that He is likewise the Spirit of the Son? For did He not so proceed, He could not, when showing Himself to His disciples after the resurrection, have breathed upon them, and said, “Receive ye the Holy Spirit.”
Pope St Leo I the Great † AD 461 Letters 9
… On it, as blessed John the Evangelist bears witness when all the disciples were gathered together in one place, and when, the doors being shut, the Lord entered to them, He breathed on them and said: “Receive the Holy Ghost: whose sins ye have remitted they are remitted to them: and whose ye have retained, they shall be retained
Pope St Leo I the Great † AD 461 Letters 28
… For to that end He talked with His disciples, and dwelt and ate with them, He allowed Himself to be handled with diligent and curious touch by those who were affected by doubt, He entered when the doors were shut upon the Apostles, and by His breathing upon them gave them the Holy Spirit
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 3
… And that this might be the case, they themselves prayed for them, for as yet the Holy Spirit had not descended upon any of them, but they had only been baptized in the name of the Lord Jesus. Moreover, our Lord after His resurrection, when He had breathed upon His apostles, and had said to them, “Receive ye the Holy Ghost,”
Early Popes (Pseudo-Isidorian Decretals) Of the seats of the bishops 1
… Whence the Saviour Himself says in the Gospel, “Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven.” And elsewhere: “Receive ye the Holy Ghost. Whose soever sins ye remit, are remitted unto them; and whose soever sins ye retain, they are retained.”
20:23
Tatian † AD 180 The Diatessaron 54
… And [13] ye shall be witnesses of that. And I send unto you the promise of my Father. And [14] when the disciples heard that, they were glad. And Jesus said unto them again, [15] Peace be with you: as my Father hath sent me, I also send you. And when he had said this, he breathed on them, and said unto them, Receive ye the Holy Spirit: [16]
Tertullian † AD 220 On Modesty 2
… Every sin is dischargeable either by pardon or else by penalty: by pardon as the result of chastisement, by penalty as the result of condemnation. Touching this difference, we have not only already premised certain antithetical passages of the Scriptures, on one hand retaining, on the other remitting, sins;
Tertullian † AD 220 On Modesty 21
… Hence the power of loosing and of binding committed to Peter had nothing to do with the capital sins of believers; and if the Lord had given him a precept that he must grant pardon to a brother sinning against him even “seventy times sevenfold,” of course He would have commanded him to “bind”—that is, to “retain”
St Cyprian of Carthage † AD 258 The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics 1
Victor of Gor said: Since sins are not remitted
St Basil the Great † AD 379 The Letters 217
LXXIV. If, however, each man who has committed the former sins is made good, through penitence, he to whom is com mitted by the loving-kindness of God the power of loosing and binding
St John Chrysostom † AD 407 Treatise Concerning the Christian Priesthood 3.5
… whereas this binding lays hold of the soul and penetrates the heavens; and what priests do here below God ratifies above, and the Master confirms the sentence of his servants. For indeed what is it but all manner of heavenly authority which He has given them when He says, “Whose sins ye remit they are remitted, and whose sins ye retain they are retained?”
St John Chrysostom † AD 407 Homilies on Second Corinthians 6
… 22 .) Wherefore? Because without the Spirit it might not be? [Yes,] but God, as showing that It is of supreme authority, and of that Kingly Essence, and hath the same power [with Himself,] saith this too. Whence also He adds, “Whosesoever sins ye remit, they are remitted; and whosesoever sins ye retain, they are retained.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 14
… The sacrifice does not disperse into ashes, or into smoke, or into steamy savor, it makes the things placed there bright and splendid. How again can the rites which we celebrate be other than heavenly? For when He says, “Whose soever sins ye retain they are retained, whose soever sins ye remit, they are remitted” (
St Augustine of Hippo † AD 430 On the Holy Trinity 15.26
… And when He had risen from the dead, and had appeared to His disciples, “He breathed upon them, and said, Receive the Holy Ghost,”
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 1.11
… for when by the breathing of our Lord the Holy Spirit was given to the disciples, He then went on to say, "Baptize all nations in the name of the Father, and of the Son, and of the Holy Ghost." Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 5.21
… And therefore He gives remission of sins either of Himself, or through the members of that dove to whom He says, "Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.1
… and whosesoever sins ye retain, they are retained,"
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.3
… and whosesoever sins ye retain, they are retained."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 6.14
… And in what the Lord says, "Go therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," He did not permit any to baptize except the good, inasmuch as He did not say to the bad, "Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained."
St Augustine of Hippo † AD 430 On Baptism, Against the Donatists 7.12
23. The answer is: This power is not given to murderers either, that is, to those who hate their brothers. For it was not said to such as these, "whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained."
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.61
… For if he has also narrated some other matters of a tenor resembling those which are inserted in this discourse, these are sayings which he has recalled for notice in other connections, and on occasions different from the present: just as John
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 49.9
… this more plainly, that sins are forgiven by the Holy Spirit, which He hath given to His faithful ones, and not by men’s deserts, after He had risen from the dead, He saith in a certain place, “Receive ye the Holy Ghost;” and when He had said, “Receive ye the Holy Ghost,” He subjoined immediately, “Whosesoever sins ye remit, they are remitted unto them;”
20:24
Tatian † AD 180 The Diatessaron 54
[17] But Thomas, one of the twelve, called Thama, was not there with the disciples [18] when Jesus came. The disciples therefore said unto him, We have seen our Lord. But he said unto them, If I do not see in his hands the places of the nails, and put on them my fingers, and pass my hand over his side, I will not believe.
St Irenaeus of Lyons † AD 202 Against Heresies 1.18.3
… Jeroboam also, who received the ten sceptres (tribes), and the ten courts of the tabernacle, and the columns of ten cubits [high], and the ten sons of Jacob who were at first sent into Egypt to buy corn, and the ten apostles to whom the Lord appeared after His resurrection,—Thomas
20:25
Tatian † AD 180 The Diatessaron 54
[17] But Thomas, one of the twelve, called Thama, was not there with the disciples [18] when Jesus came.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 3.20
… At any rate, He did so to Thomas who had protested that he would not believe unless he handled His wounds. His words are, Unless I shall see in His hands the print of the nails, and put my finger into the place of the nails, and thrust my hand into His side, I will not believe
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… hasten to the Sepulchre, running together, running against one another, vying in the noble race. And even if you be beaten in speed, win the victory of zeal; not Looking into the tomb, but Going in. And if, like a Thomas, you were left out when the disciples were assembled to whom Christ shews Himself, when you do see Him be not faithless;
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 62.4
4. By such an impediment was our Apostle Thomas held back, who as to the Lord Christ, the resurrection that is of Christ, would not believe even his own eyes only. “Unless,” says he, “I put my fingers into the places of the nails and wounds, and unless I put my hand into His side, I will not believe.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 1.3
… And how does he add, “That ye also may have fellowship with us”? Those saw, we have not seen, and yet we are fellows; because we hold the faith in common. For there was one who did not believe even upon seeing, and would needs handle, and so believe, and said, “I will not believe except I thrust my fingers into the place of the nails, and touch His scars.”
20:26
Tatian † AD 180 The Diatessaron 54
… And he said to Thomas, Bring hither thy finger, and behold my hands; and bring hither [21] thy hand, and spread it on my side: and be not unbelieving, but believing. Thomas [22] answered and said unto him, My Lord and my God. Jesus said unto him, Now since thou hast seen me, thou hast believed: blessed are they that have not seen me, and have believed.
St Irenaeus of Lyons † AD 202 Fragments from the Lost Writings of Irenaeus, LII 1
… And as He was saddened, so also did He give joy to His people. And as He was capable of being handled and touched, so again did He, in a non-apprehensible form, pass through the midst of those who sought to injure Him, and entered without impediment through closed doors.
Origen † AD 254 Origen Against Celsus 2.62
… And hence it was, that when His disciples were together, and Thomas with them, there “came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith He to Thomas, Reach hither thy finger,”
Origen † AD 254 Origen Against Celsus 2.63
… But it is recorded in the Acts, that “being seen during forty days,” He expounded to His disciples “the things pertaining to the kingdom of God.” And in the Gospels
St Cyprian of Carthage † AD 258 On the Unity of the Church 12
… For the Lord, when He would urge unanimity and peace upon His disciples, said, “I say unto you, That if two of you shall agree on earth touching anything that ye shall ask, it shall be given you by my Father which is in heaven. For wheresoever two or three are gathered together in my name, I am with them;”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 3.20
… He, indeed, who would be recognised as having suffered wounds must needs produce the body in which those wounds were received. I ask at what point in the walls of that closed house the Lord bodily entered. The Apostle has recorded the circumstances with careful precision; Jesus came when the doors were shut, and stood in the midst
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
And why doth He not appear to him straightway, instead of “after eight days”?
St Jerome † AD 420 The Letters of St. Jerome 108.24
24. And now do you in your turn answer me these questions. How do you explain the fact that Thomas felt the hands of the risen Lord and beheld His side pierced by the spear?
St Augustine of Hippo † AD 430 Letters of St. Augustin 137.8
… justly assuming from it the name of humanity, while amply giving to it the name of Godhead. The body of the infant Jesus was brought forth from the womb of His mother, still a virgin, by the same power which afterwards introduced His body when He was a man through the closed door into the upper chamber.
St Augustine of Hippo † AD 430 The Harmony of the Gospels 3.25
… Then saith He to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. Thomas answered and said unto Him, My Lord and my God. Jesus saith unto Him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed.”
20:27
St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 3
… When, for instance, He came to those who were with Peter, He said to them, “Lay hold, handle Me, and see that I am not an incorporeal spirit.” “For a spirit hath not flesh and bones, as ye see Me have.” And He says to Thomas, “Reach hither thy finger into the print of the nails, and reach hither thy hand, and thrust it into My side;”
Tatian † AD 180 The Diatessaron 54
[19] And after eight days, on the next First-day, the disciples were assembled again within, and Thomas with them. And Jesus came, the doors being shut, and stood [20] [Arabic, p. 206] in the midst, and said unto them, Peace be with you.
Tertullian † AD 220 A Treatise on the Soul 17
… Now, not even to His apostles was His nature ever a matter of deception. He was truly both seen and heard upon the mount; true and real was the draught of that wine at the marriage of (Cana in) Galilee; true and real also was the touch of the then believing Thomas.
St Hippolytus † AD 235 Fragments from Other Writings of Hippolytus hippolytus-bishop-and-martyr-i
… handle me, and see: for a spirit hath not bone and flesh, as ye see me have.”
Origen † AD 254 Origen Against Celsus 2.61
Jesus accordingly, having called Thomas, said, “Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side: and be not faithless, but believing.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 2.7
… “The Lord said to Thomas, Reach hither thy finger, and behold my hands: and be not faithless, but believing. Thomas answered and said unto Him, My Lord and my God. Jesus saith unto him, Because thou hast seen me, thou hast believed: blessed are they who have not seen, and yet have believed.”
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.26
… but if you would now see the scars, learn from Thomas. ‘Reach hither thy hand and thrust it into My side, and reach hither thy finger and behold My hands
St Gregory of Nyssa † AD 395 On the Making of Man 25.12
… Dost thou seek for those who have come to death by wounds and bloodshed? does any feebleness of life-giving power hinder the grace in them? Behold Him Whose hands were pierced with nails: behold Him Whose side was transfixed with a spear; pass thy fingers through the print of the nails; thrust thy hand into the spear-wound
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
… Is it unseemly? Why is it unseemly, that the corruptible which shared the toil and death, should share also the crowns? For were it unseemly, it would not have been created at the beginning, Christ would not have taken the flesh again. But to show that He took it again and raised it up, hear what He saith: “Reach hither thy fingers” (
St Jerome † AD 420 The Letters of St. Jerome 108.24
… and reach hither thy hand and thrust it into my side: and be not faithless but believing,”
St Jerome † AD 420 To Pammachius against John of Jerusalem 28
… “The Lord after His resurrection showed the prints of the nails in His hands, pointed to the wound of the spear in His side, and when the Apostles doubted because they thought they saw a phantom, gave them reply, ‘Handle Me and see, for a spirit hath not flesh and blood as ye see Me have’; and specially to Thomas,
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 62.5
… Thomas by these “pairs” did not wish to be in doubt. “Let me see, let me touch, let me put in my fingers.” “‘Behold,’ saith the Lord, ‘put in thy fingers along My Side, and be not unbelieving.’
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 66
… Whatever of Him, therefore, he denied, he denied Himself, he denied the Christ, he denied the Lord his God. For Thomas also, his fellow-disciple, when he exclaimed, “My Lord and my God,” did not handle the Word, but only His flesh; and laid not his inquisitive hands on the incorporeal nature of God, but on His human body.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 101.5
5. For I think that His words, “But I will see you again, and your heart shall rejoice, and your joy no man taketh from you,” are not to be referred to the time of His resurrection, and when He showed them His flesh to be looked at and handled;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 77.4
… Howbeit, even our Lord Jesus Christ Himself willed Himself to be sought after with hands, when to His doubting disciple He showed the scars.
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… ‘the first fruits of them that sleep,’ as being ‘the first born from the dead,’ and He, after His resurrection, wishing to show that that which was risen was the same as that which had undergone death, when the disciples were doubting, called Thomas to Him, and said, ‘Come hither handle me and see for a spirit hath not flesh and blood as ye see me have.’”
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.27
… Handle Me and see , the Lord said to His own disciples when they were thinking that they saw a spirit, that it is I Myself, and that I am not changed : for a spirit hath not flesh or bones, as ye see Me have . And when He had said this He shewed them His hands and His side, and stretched them forward for Thomas to touch
20:28
St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 3
… Wherefore Thomas also says to Him, “My Lord, and my God.”
Tatian † AD 180 The Diatessaron 54
… And Jesus came, the doors being shut, and stood [20] [Arabic, p. 206] in the midst, and said unto them, Peace be with you. And he said to Thomas, Bring hither thy finger, and behold my hands; and bring hither [21] thy hand, and spread it on my side: and be not unbelieving, but believing.
Tertullian † AD 220 An Answer to the Jews 7
… No king, with Him, finds greater favour, no barbarian lesser joy; no dignities or pedigrees enjoy distinctions of merit; to all He is equal, to all King, to all Judge, to all “God and Lord.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 13
… and if, whereas this word can be true of no man, “I and the Father are one,” Christ alone declared this word out of the consciousness of His divinity; and if, finally, the Apostle Thomas, instructed in all the proofs and conditions of Christ’s divinity, says in reply to Christ, “My Lord and my God;”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 30
… And let us therefore believe this, since it is most faithful that Jesus Christ the Son of God is our Lord and God; because “in the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God.” And, “The Word was made flesh, and dwelt in us.” And, “My Lord and my God.”
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 59
… Amen ?’ Let them therefore confess, even they who previously denied that the Crucified was God, that they have erred; for the divine Scriptures bid them, and especially Thomas, who, after seeing upon Him the print of the nails, cried out ‘My Lord and my God
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 61
2. But if they are in doubt whether He is God at all, let them reverence Thomas, who handled the Crucified and pronounced Him Lord and God
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 40
… and so formed and transformed by it, that from us too a sweet odour may be smelled. Let us cleanse our touch, our taste, our throat, not touching them over gently, nor delighting in smooth things, but handling them as is worthy of Him, the Word That was made flesh for us; and so far following the example of Thomas,
St Ambrose of Milan † AD 397 On the Holy Spirit 3.15
108. Lastly, you have read that the Father is both Lord and God: “O Lord my God, I will call upon Thee, hear Thou me.” You find the Son to be both Lord and God, as you have read in the Gospel, that, when Thomas had touched the side of Christ, he said, “My Lord and my God.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
Ver. 28 . “My Lord, and my God,” He saith,
St Augustine of Hippo † AD 430 On the Holy Trinity 4.3
… for a spirit hath not flesh and bones, as ye see me have.” And one of the disciples also, handling His scars, exclaimed, “My Lord and my God!”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 29.2
… Hence you must also make His resurrection spectral and illusory and false; for if there was no true death, there could not be a real resurrection. Hence also the marks which He showed to His doubting disciples must have been false; and Thomas was not assured by truth, but cheated by a lie, when he exclaimed, "My Lord, and my God."
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.2
… It was not enough for their eyes that they had seen Him, unless their hands also were applied to His limbs, and the scars of His recent wounds were touched; that that disciple who was in doubt, might cry out suddenly when he had touched and recognised the scars, “My Lord and my God.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 49.2.4
… “For we are” all “one body.” But are they better that hear, we worse to whom it hath been told? Not so saith The Life Itself, Our Shepherd Himself. For He rebuketh a certain disciple of His, doubting and desiring to handle His scars, and when he had handled the scars and had cried out, saying, “My Lord and my God,”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 3.15
… then the Lord appeared in the midst of His disciples when the doors were shut, and wished to make clear to the Apostles the reality of His body, when the Apostle Thomas felt His flesh and handled His side and examined His wounds—what was it that he declared, when he was convinced of the reality of the body shown to him? “My Lord,” he said, “and my God.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 6.19
… the Christ the Son of the living God, who art come into the world.” So Peter, owing to the Holy Spirit’s revelation, while externally he beheld the Son of man, yet proclaimed Him to be the Son of God, saying, “Thou art the Christ, the Son of the living God.” So Thomas when he touched the flesh, believed that he had touched God saying, “My Lord and my God.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 83
Thus too, the thrice blessed Thomas, when he had put his hand on the flesh of the Lord, called Him Lord and God, saying “My Lord and my God.”
20:29
Tatian † AD 180 The Diatessaron 54
… And Jesus came, the doors being shut, and stood [20] [Arabic, p. 206] in the midst, and said unto them, Peace be with you. And he said to Thomas, Bring hither thy finger, and behold my hands; and bring hither [21] thy hand, and spread it on my side: and be not unbelieving, but believing. Thomas [22] answered and said unto him, My Lord and my God.
Tertullian † AD 220 On the Resurrection of the Flesh 34
… only let the same hope flow on from them to us! For if to them who saw, and therefore believed, such fruit then accrued to the operations of the flesh and the soul, how much more to us! For more “blessed,” says Christ, “are they who have not seen, and yet have believed;”
Origen † AD 254 Origen's Commentary on the Gospel of John 10.27
… But, they say, those are more blessed who have not seen and yet believe, than those who have seen and have believed, and for this they quote the saying to Thomas at the end of the Gospel of John,
Eusebius of Caesarea † AD 339 The Church History of Eusebius 1.13.9
9. “Blessed art thou who hast believed in me without having seen me.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.5
… What shall I say of holy David who bewailed the death of three sons, and, what was even worse than this, his daughter’s incestuous connection? How could he be unblessed from whom the Author of blessedness Himself sprung, Who has made many blessed? For: “Blessed are they who have not seen yet have believed.”
St Ambrose of Milan † AD 397 On the Decease of His Brother Satyrus 2.60
… it is sown a natural body, it shall rise a spiritual body.” Thou also, then, art sown as are other things, why wonderest thou if thou shalt rise again as shall others? But thou believest as to them, because thou seest; thou believest not this, because thou seest it not: “Blessed are they that have not seen, and yet have believed.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 40
… But (if we had), many would still be careless of a life of virtue, and it might be thought that each for this, and not for the kingdom of heaven’s sake, aimed at virtue. There would be many false prophets: for then “they which are approved” would not be very “manifest.” ( 1 Cor. xi. 19 .) As, “blessed are they that have not seen and yet have believed” (
St John Chrysostom † AD 407 Homilies on First Corinthians 6
And that this is the truth, hear what He saith unto Thomas (St.
St John Chrysostom † AD 407 Homilies on Colossians 12
In that sight many have been partakers, and those who have not so been, Christ the rather calls blessed, saying, “Blessed are they that have not seen, and yet have believed” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 24
… The grosser sort the miracles attracted, but the better reasoners His prophecies and doctrines; and so they who were taken by His teaching were more steadfast than those attracted by His miracles. And Christ also called them “blessed,” saying, “Blessed are they that have not seen, and yet have believed.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 35
… but this, saith one, is the True Saviour, who affordeth the true salvation, not that which is but for a time. This proceeded from pure faith. And in both ways are they admirable; because they believed, and because they did so without signs, (whom Christ also calleth “blessed,” saying, “Blessed are they that have not seen, and yet have believed,”) (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
Ver. 29 . “Because thou hast seen Me, thou hast believed; blessed are they who have not seen, and yet have believed.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.2
2. Let no one then, Brethren, say that our Lord Jesus Christ doeth not those things now, and on this account prefer the former to the present ages of the Church. In a certain place indeed the same Lord prefers those who “do not see, and yet believe,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 62.4
… And yet as designing to call to His supper others, against the excuse of “the five pairs of oxen,” He said, “Blessed they who do not see, and believe.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 93.3
… Whence it was that when that disciple who had said that he would not believe, unless he touched with the hands His Scars, after he had handled the Lord’s Body, cried out as though awaking from sleep, “My Lord and my God;” the Lord said to him, “Because thou hast seen Me, thou hast believed; blessed are they that have not seen, and yet have believed.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 16.4
… “Blessed are they that have not seen, and yet have believed.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 24.6
… For it was done that they might see it, but it was written that we might hear it. What the eyes were able to do in their case, that faith does in our case. We perceive, namely, with the mind, what we could not with the eyes: and we are preferred before them, because of us it is said, “Blessed are they who see not, and yet believe.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 79
… For it forms the very encomium of faith when that which is believed is not seen. For what greatness is there in believing what is seen, as in those words of the same Lord, when, in reproving a disciple, He said, “Because thou hast seen, thou hast believed; blessed are they that see not, and yet believe.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 95.2
… And since the cry of unbelievers usually is, How can we believe what we do not see? so the righteousness of unbelievers just required this very definition, “Because I go to the Father, and ye shall see me no more.” For blessed are they who see not, and yet do believe.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 8.6
… seeing that they know not so useful and necessary a step thereof. “Out of the mouth,” then “of babes and sucklings Thou hast made perfect praise,” Thou, our Lord, declaring first by the Apostle, “Except ye believe, ye shall not understand;” and saying by His own mouth, “Blessed are they that have not seen, and shall believe.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.5
… For when he had handled the scars, he cried out, “My Lord, and my God.” Yet the Lord was showing that form, and that flesh, which they had seen upon the Cross, which had been laid in the sepulchre. He stayed with them forty days.…But what was said to Thomas handling? “Because thou hast seen, thou hast believed; blessed are they that see not, and believe.”
Pope St Leo I the Great † AD 461 Sermons 74
… Hence our Lord said to him who seemed to doubt of Christ’s Resurrection, until he had tested by sight and touch the traces of His Passion in His very Flesh, “because thou hast seen Me, thou hast believed: blessed are they who have not seen and yet have believed
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 1.8
… And we do not speak of the Spirit as from the Son : but yet we call Him the Spirit of the Son. For if any one hath not the Spirit of Christ, he is none of His , saith the divine apostle. And we confess that He is manifested and imparted to us through the Son. For He breathed upon His Disciples, says he, and said, Receive ye the Holy Spirit
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Tatian † AD 180 The Diatessaron 54
[23] And many other signs did Jesus before his disciples, and they are they which [24] are not written in this book: but these that are written also are that ye may believe in Jesus the Messiah, the Son of God; and that when ye have believed, ye may have in his name eternal life.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
Ver. 30 . “And many other signs truly did Jesus.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 49.1
… Yet He deigned both to create and to raise again; to create all, to resuscitate some. For though the Lord Jesus did many such acts, yet all of them are not recorded; just as this same St. John the evangelist himself testifies, that Christ the Lord both said and did many things that are not recorded;
20:31
Tatian † AD 180 The Diatessaron 54
[23] And many other signs did Jesus before his disciples, and they are they which [24] are not written in this book:
St Irenaeus of Lyons † AD 202 Against Heresies 3.16.5
… but Him who was born it knew as Jesus Christ the Son of God, and that this same suffered and rose again, as John, the disciple of the Lord, verifies, saying: “But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have eternal life in His name,”
Tertullian † AD 220 Against Praxeas 21
… and he that believeth not the Son shall not see life, but the wrath of God abideth on him.” Whom, indeed, did He reveal to the woman of Samaria? Was it not “the Messias which is called Christ?” And so He showed, of course, that He was not the Father, but the Son; and elsewhere He is expressly called “the Christ, the Son of God,”
Tertullian † AD 220 Against Praxeas 25
… Or as the Son to the Father, and as the Word to God? Wherefore also does this Gospel, at its very termination, intimate that these things were ever written, if it be not, to use its own words, “that ye might believe that Jesus Christ is the Son of God?”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 3.24.7
… The three Gospels already mentioned having come into the hands of all and into his own too, they say that he accepted them and bore witness to their truthfulness; but that there was lacking in them an account of the deeds done by Christ at the beginning of his ministry.
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.41
… some clear and cogent motive must underlie every effectual performance. And so the Evangelist has been obliged to reveal his motive in writing. Let us see what is the purpose which he confesses;— But these things are written that ye may believe that Jesus is the Christ, the Son of God
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 87
Ver. 31 . “That believing ye might have life in His Name.”
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St John Chrysostom † AD 407 Hom. lxxxv
The Sabbath being now over, during which it was unlawful to be there, Mary Magdalene could rest no longer, but came very early in the morning, to seek consolation at the grave: The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre.
St Augustine † AD 430 de Con. Evang. iii. 24
Mary Magdalene, undoubtedly the most fervent in love, of all the women that ministered to our Lord; so that John deservedly mentions her only, and says nothing of the others who were with her, as we know from the other Evangelists.
St Augustine † AD 430 Tr. cxx
Una sabbati is the day which Christians call the Lord’s day, after our Lord’s resurrection. Matthew calls it prima sabbati.
St Bede † AD 735
Una sabbati, i. e. one day after the sabbath.
Theophylact † 1107
Or thus: The Jews called the days of the week sabbath, and the first day, one of the sabbaths, which day is a type of the life to come; for that life will be one day not cut short by any night, since God is the sun there, a sun which never sets. On this day then our Lord rose again, with an incorruptible body, even as we in the life to come shall put on incorruption.
St Augustine † AD 430 de Con. Evang. iii. 24.
What Mark says, Very early in the morning, at the rising of the sun (Mark 16:1), does not contradict John’s words, when it was yet dark. At the dawn of day, there are yet remains of darkness, which disappear as the light breaks in. We must not understand Mark’s words, Very early in the morning, at the rising of the sun, ἡλίου ἀνατεέλαντος to mean that the sun was above the horizon, but rather what we ourselves ordinarily mean by the phrase, when we want any thing to be done very early, we say at the rising of the sun, i. e. some time before the sun is risen.
St Gregory the Great † AD 604 Hom. in Ev. xxii.
It is well said, When it was yet dark: Mary was seeking the Creator of all things in the tomb, and because, she found Him not, thought He was stolen. Truly it was yet dark when she came to the sepulchre. And seeth the stone taken away from the sepulchre.
St Augustine † AD 430 Con. Evang. iii. 24
Now took place what Matthew only relates, the earthquake, and rolling away of the stone, and fright of the guards.
St John Chrysostom † AD 407 Hom. lxxxv. 4
Our Lord rose while the stone and seal were still on the sepulchre. But as it was necessary that others should be certified of this, the sepulchre is opened after the resurrection, and so the fact confirmed. This it was which roused Mary. For when she saw the stone taken away, she entered not nor looked in, but ran to the disciples with all the speed of love. But as yet she knew nothing for certain about the resurrection, but thought that His body had been carried off.
The Gloss
And therefore she ran to tell the disciples, that they might seek Him with her, or grieve with her: Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved.
St Augustine † AD 430 Tr. cxx
This is the way in which he usually mentions himself. Jesus loved all, but him in an especial and familiar way. And saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid Him.
St Gregory the Great † AD 604 iii. Mor. ix.
She puts the part for the whole; she had come only to seek for the body of our Lord, and now she laments that our Lord, the whole of Him, is taken away.
St Augustine † AD 430 Tr. cxx
Some of the Greek copies have, taken away my Lord, which is more expressive of love, and of the feeling of an handmaiden. But only a few have this reading.
St John Chrysostom † AD 407 Hom. lxxxv
The Evangelist does not deprive the woman of this praise, nor leaves out from shame, that they had the news first from her. As soon as they hear it, they hasten to the sepulchre.
St Gregory the Great † AD 604 xxii. in Evang.
But Peter and John before the others, for they loved most; Peter therefore went forth, and that other disciple, and came to the sepulchre.
Theophylact † 1107
But how came they to the sepulchre, while the soldiers were guarding it? an easy question to answer. After our Lord’s resurrection and the earthquake, and the appearance of the angel at the sepulchre, the guards withdrew, and told the Pharisees what had happened.
St Augustine † AD 430 Tr. cxx
After saying, came to the sepulchre, he goes back and tells us how they came: So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre; meaning himself, but he always speaks of himself, as if he were speaking of another person.
St John Chrysostom † AD 407 Hom. lxxxv
On coming he sees the linen clothes set aside: And he slooping down, and looking in, saw the linen clothes lying. But he makes no further search: yet went he not in. Peter on the other hand, being of a more fervid temper, pursued the search, and examined every thing: Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about His head, not lying with the linen clothes, but wrapped together in a place by itself. Which circumstances were proof of His resurrection. For had they carried Him away, they would not have stripped Him; nor, if any had stolen Him, would they have taken the trouble to wrap up the napkin, and put it in a place by itself, apart from the linen clothes; but would have taken away the body as it was. John mentioned the myrrh first of all, for this reason, i. e. to shew you that He could not have been stolen away. For myrrh would make the linen adhere to the body, and so caused trouble to the thieves, and they would never have been so senseless as to have taken this unnecessary pains about the matter. After Peter however, John entered: Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed.
St Augustine † AD 430 Tract. cxxii
i. e. That Jesus had risen again, some think: but what follows contradicts this notion. He saw the sepulchre empty, and believed what the woman had said: For as yet they knew not the Scripture, that He must rise again from the dead. If he did not yet know that He must rise again from the dead, he could not believe that He had risen. They had heard as much indeed from our Lord, and very openly, but they were so accustomed to hear parables from Him, that they took this for a parable, and thought He meant something else.
St Gregory the Great † AD 604 Hom. xxii. in Evang.
But this account of the Evangelist1 must not be thought to be without some mystical meaning. By John, the younger of the two, the synagogue; by Peter, the elder, the Gentile Church is represented: for though the synagogue was before the Gentile Church as regards the worship of God, as regards time the Gentile world was before the synagogue. They ran together, because the Gentile world ran side by side with the synagogue from first to last, in respect of purity and community of life, though a purity and community of understanding2 they had not. The synagogue came first to the sepulchre, but entered not: it knew the commandments of the law, and had heard the prophecies of our Lord’s incarnation and death, but would not believe in Him who died. Then cometh Simon Peter, and enteredinto the sepulchre: the Gentile Church both knew Jesus Christ as dead man, and believed in Him as living God. The napkin about our Lord’s head is not found with the linen clothes, i. e. God, the Head of Christ, and the incomprehensible mysteries of the Godhead are removed from our poor knowledge; His power transcends the nature of the creature. And it is found not only apart, but also wrapped together; because of the linen wrapped together, neither beginning nor end is seen; and the height of the Divine nature had neither beginning nor end. And it is into one place: for where there is division, God is not; and they merit His grace, who do not occasion scandal by dividing themselves into sects. But as a napkin is what is used in labouring to wipe the sweat of the brow, by the napkin here we may understand the labour of God: which napkin is found apart, because the suffering of our Redeemer is far removed from ours; inasmuch as He suffered innocently, that which we suffer justly; He submitted Himself to death voluntarily, we by necessity. But after Peter entered, John entered too; for at the end of the world even Judæa shall be gathered in to the true faith.
Theophylact † 1107
Or thus: Peter is practical and prompt, John contemplative and intelligent, and learned in divine things. Now the contemplative man is generally beforehand in knowledge and intelligence, but the practical by his fervour and activity gets the advance of the other’s perception, and sees first into the divine mystery.
The Latin text
Chrysostomus in Ioannem
Quia iam transierat sabbatum in quo impediebatur a lege, non potuit Maria Magdalene quiescere, sed venit profundo diluculo, consolationem quamdam a loco sepulturae invenire volens; unde dicitur una autem sabbati Maria Magdalene venit mane, cum adhuc tenebrae essent, ad monumentum
Augustinus de Cons. Evang
Venit quidem Maria Magdalene, sine dubio ceteris mulieribus quae domino ministraverant plurimum dilectione ferventior, ut non immerito Ioannes solam commemoraret, tacitis eis qui cum illa fuerant, sicut alii testantur
Augustinus in Ioannem
Una autem sabbati est, quem iam diem dominicum propter domini resurrectionem mos Christianus appellat, quem Matthaeus primam sabbati nominavit
Beda
Dicitur ergo una sabbati, hoc est altera sive prima die post sabbatum
Theophylactus
Vel aliter. Hebdomadae dies Iudaei sabbatum nominabant, unam autem ex sabbati diebus primam. Futuri autem saeculi exemplar est haec dies, quoniam futuri saeculi una dies est nequaquam nocte interpolata: Deus enim ibi sol est, qui numquam occidit. In hac igitur die dominus resurrexit, incorruptibilitatem corporis assumens, sicut nos in futuro saeculo incorruptione induemur
Augustinus de Cons. Evang
Quod autem Marcus dicit: valde mane oriente iam sole, non repugnat ei quod hic dicitur: cum adhuc tenebrae essent: die quippe surgente aliquae reliquiae tenebrarum tanto magis extenuantur, quanto magis oritur lux. Nec sic accipiendum est quod ait Marcus: valde mane orto iam sole, tamquam sol ipse iam videretur super terram; sed potius, sicut dicere solemus eis quibus volumus significare temporius aliquid faciendum, orto iam sole dicitur, idest de proximo adveniente in has partes
Gregorius in Evang
Congrue autem dicitur cum adhuc tenebrae essent. Maria enim auctorem omnium quem carne viderat, mortuum quaerebat in monumento: et quia hunc minime invenit, furatum credidit. Adhuc ergo erant tenebrae cum venit ad monumentum. Sequitur et vidit lapidem revolutum a monumento
Augustinus
Iam ergo factum erat quod solus Matthaeus commemorat de terraemotu et lapide revoluto, conterritisque custodibus
Chrysostomus
Surrexit quidem dominus, lapide et signaculis sepulchro iniacentibus. Quia vero oportebat et alios certificari, aperitur monumentum post resurrectionem, et ita creditur quod factum est. Hoc denique et Mariam movit: videns enim lapidem sublatum, non intravit neque prospexit, sed ad discipulos ex multo amore cum velocitate cucurrit. Nondum autem de resurrectione noverat aliquid manifestum, sed putabat translationem corporis esse factam
Glossa
Et ideo cucurrit nuntiare discipulis, ut aut secum quaererent, aut secum dolerent; et hoc est quod sequitur cucurrit ergo, et venit ad Simonem Petrum, et ad alium discipulum quem diligebat Iesus
Augustinus in Ioannem
Ita se commemorare solet quod eum diligebat Iesus, qui utique omnes, sed ipsum prae ceteris et familiarius diligebat. Sequitur et dixit eis: tulerunt dominum de monumento, et nescimus ubi posuerunt eum
Gregorius Moralium
Hoc autem dicens, totum pro parte insinuat; solum quippe corpus domini quaesitura venerat: et quasi totum dominum sublatum deplorat
Augustinus
Nonnulli autem codices Graeci habent tulerunt dominum meum; quod videri dictum potest propensiore caritatis vel famulatus affectu. Sed hoc in pluribus codicibus quos in promptu habemus, non invenimus
Chrysostomus
Evangelista vero non privavit mulierem hac laude, nec verecundum existimavit quod ab ea prius addiscerent. Audientes ergo illi, cum multo studio monumento insistunt
Gregorius in Evang
Illi autem prae ceteris cucurrerunt, qui prae ceteris amaverunt, videlicet Petrus et Ioannes; unde sequitur exiit ergo Petrus et ille alius discipulus, et venerunt ad monumentum
Theophylactus
Sed si quaeras quomodo astantibus custodibus venerunt ad monumentum, rudis questio: quoniam postquam dominus resurrexit, et una cum terraemotu affuit Angelus in sepulchro, recesserunt custodes, annuntiantes Pharisaeis
Augustinus
Cum autem iam dixisset venerunt ad monumentum, regressus est, ut narraret quomodo venerunt, atque ait currebant autem duo simul: et ille alius discipulus praecucurrit citius Petro, et venit prior ad monumentum, ubi ostendit quod ipse prior venerit, sed tamquam de alio cuncta narrat
Chrysostomus in Ioannem
Veniens autem considerat linteamina posita; unde sequitur et cum se inclinasset, vidit posita linteamina. Nihil tamen ipse plus perscrutatur, sed desistit; et hoc est quod subditur non tamen introivit. Petrus vero ut fervidus introiens universa inspexit diligenter, et amplius vidit; unde sequitur venit ergo Simon Petrus sequens eum, et introivit in monumentum, et vidit linteamina posita, et sudarium quod fuerat super caput eius, non cum linteaminibus positum, sed separatim involutum in unum locum: quod erat resurrectionis signum. Neque enim, si quidem eum transtulissent, corpus eius denudassent; neque si furati essent, huius rei fuissent solliciti, ut levarent sudarium et involverent et ponerent in unum locum seorsum a linteaminibus, sed simpliciter ut se habebat suscepissent corpus. Ideo enim Ioannes praemiserat quoniam sepultus est cum myrrha, quae conglutinat corpori linteamina, ut non decipiaris ab his qui dicunt eum furto sublatum esse. Non enim ita insensatus esset qui furaretur, ut circa rem superfluam tantum studium consumeret. Post Petrum autem et Ioannes introivit; unde sequitur tunc ergo introivit et ille discipulus qui venerat primus ad monumentum, et vidit et credidit
Augustinus in Ioannem
Nonnulli putant hoc Ioannem credidisse quod Iesus resurrexerit; sed quod sequitur, hoc non indicat. Vidit ergo inane monumentum, et credidit quod dixerat mulier; nam sequitur nondum enim sciebant Scripturam quia oportebat eum a mortuis resurgere. Non ergo eum credidit resurrexisse quem nesciebat oportere resurgere. Quando autem ab ipso domino audiebant, quamvis apertissime diceretur, consuetudine tamen audiendi ab illo parabolas, non intelligebant, et aliquid aliud eum significare credebant
Gregorius in Evang
Haec autem tam subtilis Evangelistae descriptio a mysteriis vacare credenda non est. Per Ioannem iuniorem synagoga, per seniorem vero Petrum Ecclesia gentium designatur: quia etsi ad Dei cultum est prior synagoga quam Ecclesia gentium, ad usum tamen saeculi prior est multitudo gentium quam synagoga. Cucurrerunt autem simul, quia ab ortus sui tempore usque ad occasum pari et communi via, etsi non pari et communi sensu, gentilitas cum synagoga decucurrit. Venit synagoga prior ad monumentum, sed minime intravit: quia legis quidem mandata percepit, prophetias de incarnatione ac passione dominica audivit; sed credere in mortuum noluit; venit autem Simon Petrus, et introivit in monumentum: quia secuta posterior Ecclesia gentium, Christum Iesum et cognovit carne mortuum, et viventem credidit Deum. Sudarium autem capitis domini cum linteaminibus non invenitur: quia caput Christi Deus, et divinitatis incomprehensibilia sacramenta ab infirmitatis nostrae cognitione disiuncta sunt, eiusque potentia creaturae transcendit naturam. Non solum autem separatim, sed involutum inveniri dicitur: quia lintei quo involvitur, nec initium nec finis aspicitur. Celsitudo autem divinitatis nec coepit esse nec desinit. Bene autem additur in unum locum: quia in scissura mentium Deus non est: et illi eius gratiam habere merentur qui se ab invicem per sectarum scandala non dividunt. Sed quia solet per sudarium laborantium sudor detergi, potest et sudarii nomine intelligi labor Dei. Sudarium ergo quod super caput eius fuerat, seorsum invenitur, quia ipsa redemptoris nostri passio longe a nostra passione disiuncta est: quoniam ipse sine culpa pertulit quod nos cum culpa toleramus; ipse sponte morti succumbere voluit, ad quam nos venimus inviti. Postquam autem intravit Petrus, ingressus est et Ioannes: quia in fine mundi ad redemptoris fidem etiam Iudaea colligetur
Theophylactus
Vel aliter. Intellige Petrum activum et promptum; Ioannem vero contemplativum et docilem rerum divinarum habuisse peritiam. Plerumque autem praevenit contemplativus notitia et docilitate; sed activus instantia fervoris et sedulitate praecedit illius acumen, et prius inspicit divinum mysterium
20:10
St Gregory the Great † AD 604 Hom. xxv. in Evang.
Mary Magdalene, who had been the sinner in the city, and who had washed out the spots of her sins by her tears, whose soul burned with love, did not retire from the sepulchre when the others did: Then the disciples went away again unto their own home.
St Augustine † AD 430 Tr. cxxi. 1
i. e. To the place where they were lodging, and from which they had ran to the sepulchre. But though the men returned, the stronger love of the woman fixed her to the spot. But Mary stood without at the sepulchre weeping.
St Augustine † AD 430 de Con. Ev. iii. xxiv. 69
i. e. Outside of the place where the stone sepulchre was, but yet within the garden.
St John Chrysostom † AD 407 Hom. lxxxvi
Be not astonished that Mary wept for love at the sepulchre, and Peter did not; for the female sex is naturally tender, and inclined to weep.
St Augustine † AD 430 Tr. cxxi. 1
The eyes then which had sought our Lord, and found Him not, now wept without interruption; more for grief that our Lord had been removed, than for His death upon the cross. For now even all memorial of Him was taken away.
St Augustine † AD 430 de Con. Ev. iii. xxiv. 69
She then saw, with the other women, the Angel sitting on the right, on the stone which had been rolled away from the sepulchre, at whose words it was that she looked into the sepulchre. (Mat. 28:5.)
St John Chrysostom † AD 407 Hom. lxxxvi
The sight of the sepulchre itself was some consolation. Nay, behold her, to console herself still more, stooping down, to see the very place where the body lay: And as she wept, she stooped down, and looked into the sepulchre.
St Gregory the Great † AD 604 Hom. xxv. ut supr.
For to have looked once is not enough for love. Love makes one desire to look over and over again.
St Augustine † AD 430 Tr. cxxi
In her too great grief she could believe neither her own eyes, nor the disciples’. Or was it a divine impulse which caused her to look in?
St Gregory the Great † AD 604 Hom. xxv.
She sought the body, and found it not; she persevered in seeking; and so it came to pass that she found. Her longings, growing the stronger, the more they were disappointed, at last found and laid hold on their object. For holy longings ever gain strength by delay; did they not, they would not be longings. Mary so loved, that not content with seeing the sepulchre, she stooped down and looked in: let us see the fruit which came of this persevering love: And seeth two Angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.
St John Chrysostom † AD 407 Hom. lxxxvi. 1
As her understanding was not so raised as to be able to gather from the napkins the fact of the resurrection, she is given the sight of Angels in bright apparel, who sooth her sorrow.
St Augustine † AD 430 Tr. cxxi
But why did one sit at the head, the other at the feet? To signify that the glad tidings of Christ’s Gospel was to be delivered from the head to the feet, from the beginning to the end. The Greek word Angel means one who delivers news.
St Gregory the Great † AD 604 Hom. xxv. in Evang. c. 1, 14
The Angel sits at the head when the Apostles preach that in the beginning was the Word: he sits, as it were, at the feet, when it is said, The Word was made flesh. By the two Angels too we may understand the two testaments; both of which proclaim alike the incarnation, death, and resurrection of our Lord. The Old seems to sit at the head, the New at the feet.
St John Chrysostom † AD 407 Hom. lxxxvi
The Angels who appear say nothing about the resurrection; but by degrees the subject is entered on. First of all they address her compassionately, to prevent her from being overpowered by a spectacle of such extraordinary brightness: And they say unto her, Woman, why weepest thou? The Angels forbad tears, and announced, as it were, the joy that was at hand: Why weepest thou? As if to say, Weep not.
St Gregory the Great † AD 604 Hom. fin.
The very declarations of Scripture which excite our tears of love, wipe away those very tears, by promising us the sight of our Redeemer again.
St Augustine † AD 430 Tr. cxxi
But she, thinking that they wanted to know why she wept, tells them the reason: She saith unto them, Because they have taken away my Lord. The lifeless body of her Lord, she calls her Lord, putting the part for the whole; just as we confess that Jesus Christ the Son of God was buried, when only His flesh was buried. And I know not where they have placed Him: it was a still greater grief, that she did not know where to go to console her grief.
St John Chrysostom † AD 407 Hom. lxxxvi
As yet she knew nothing of the resurrection, but thought the body had been taken away.
St Augustine † AD 430 de Con. Evang. iii. xxiv
Here the Angels must be understood to rise up, for Luke describes them as seen standing.
St Augustine † AD 430 Tr. cxxi
The hour was now come, which the Angels announced, when sorrow should be succeeded by joy: And when she had thus said, she turned herself back.
St John Chrysostom † AD 407 Hom. l
But why, when she is talking to the Angels, and before she has heard any thing from them, does she turn back? It seems to me that while she was speaking, Christ appeared behind her, and that the Angels by their posture, look, and motion, shewed that they saw our Lord, and that thus it was that she turned back.
St Gregory the Great † AD 604 Hom. xxv.
We must observe that Mary, who as yet doubted our Lord’s resurrection, turned back to see Jesus. By her doubting she turned her back, as it were, upon our Lord. Yet inasmuch as she loved, she saw Him. She loved and doubted: she saw, and did not recognise Him: And saw Jesus standing, and knew not that it was Jesus.
St John Chrysostom † AD 407 Hom. lxxxvi
To the Angels He appeared as their Lord, but not so to the woman, for the sight coming upon her all at once, would have stupified her. She was not to be lifted suddenly, but gradually to high things.
St Gregory the Great † AD 604 Hom. xxv.
Jesus saith unto her, Woman, why weepest thou? He asks the cause of her grief, to set her longing still more. For the mere mentioning His name whom she sought would inflame her love for Him.
St John Chrysostom † AD 407 Hom. lxxxvi 1
Because He appeared as a common person, she thought Him the gardener: She, supposing Him to be the gardener, saith unto Him, Sir, if Thou have borne Him hence, tell me where Thou hast laid Him, and I will take Him away. i. e. If thou hast taken Him away from fear of the Jews, tell me, and I will take Him again.
Theophylact † 1107
She was afraid that the Jews might vent their rage even on the lifeless body, and therefore wished to remove it to some secret place.
St Gregory the Great † AD 604 Hom. xxv.
Perhaps, however, the woman was right in believing Jesus to be the gardener. Was not He the spiritual Gardener, who by the power of His love had sown strong seeds of virtue in her breast? But how is it that, as soon as she sees the gardener, as she supposes Him to be, she says, without having told Him who it was she was seeking, Sir, if Thou hast borne Him hence? It arises from her love; when one loves a person, one never thinks that any one else can be ignorant of him. Our Lord, after calling her by the common name of her sex, and not being recognised, calls her by her own name: Jesus saith unto her, Mary; as if to say, Recognise Him, who recognises thee. Mary, being called by name, recognises Him; that it was He whom she sought externally, and He who taught her internally to seek: She turned herself, and saith unto Him, Rabboni; which is to say, Master.
St John Chrysostom † AD 407 Hom. lxxxvi. 1
Just as He was sometimes in the midst of the Jews, and they did not know Him till He pleased to make Himself known. But why does she turn herself, when she had turned herself before? It seems to me that when she said, Where thou hast laid Him, she turned to the Angels, to ask why they were astonished. Then Christ, calling her, discovered Himself by His voice, and made her turn to Him again.
St Augustine † AD 430 Tr. cxxi
Or she first turned her body, but thought Him what He was not; now she was turned in heart, and knew who He was. Let no one however blame her, because she called the gardener, Lord, and Jesus, Master. The one was a title of courtesy to a person from whom she was asking a favour; the other of respect to a Teacher from whom she was used to learn to distinguish the divine from the human. The word Lord is used in different senses, when she says, They have taken away my Lord, and when she says, Lord, if Thou have borne Him away.
St Gregory the Great † AD 604 Hom. xxv.
The Evangelist does not add what she did upon recognising Him, but we know from what our Lord said to her: Jesus saith unto her, Touch Me not. Mary then had tried to embrace His feet, but was not allowed. Why not? The reason follows: For I am not yet ascended to My Father.
St Augustine † AD 430 Tr. cxxi. 3
But if standing upon the earth, He is not touched, how shall He be touched sitting in heaven? And did He not before His ascension offer Himself to the touch of the disciples: Handle Me and see, for a spirit hath not flesh and bones? (Luke 24:39) Who can be so absurd as to suppose that He was willing that disciples should touch Him before He ascended to His Father, and unwilling that women should till after? Nay, we read of women after the resurrection, and before He ascended to His Father, touching Him, one of whom was Mary Magdalene herself, according to Matthew. Either then Mary here is a type of the Gentile Church, which did not believe in Christ till after His ascension: or the meaning is that Jesus is to be believed in, i. e. spiritually touched, in no other way, but as being one with the Father. He ascends to the Father mystically, as it were, in the mind of him who hath so far advanced as to acknowledge that He is equal to the Father. But how could Mary believe in Him otherwise than carnally, when she wept for Him as a man?
St Augustine † AD 430 i. de Trin
Touch is as it were the end of knowledge1; and He was unwilling that a soul intent upon Him should have its end, in thinking Him only what He seemed to be.
St John Chrysostom † AD 407 Hom. lxxxvi. 2
Mary wished to be as familiar with Christ now, as she was before His Passion; forgetting, in her joy, that His body was made much more holy by its resurrection. So, Touch Me not, He says, to remind her of this, and make her feel awe in talking with Him. For which reason too He no longer keeps company with His disciples, viz. that they might look upon Him with the greater awe. Again, by saying I have not yet ascended, He shews that He is hastening there. And He who was going to depart and live no more with men, ought not to be regarded with the same feeling that He was before: But go to My brethren, and say unto them, I ascend unto My Father, and your Father; and to My God, and your God.
St Hilary † AD 367 de Trin.
Heretics, among their other impieties, misinterpret these words of our Lord’s, and say, that if His Father is their Father, His God their God, He cannot be God Himself. But though He remained in the form of God, He took upon Him the form of a servant; and Christ says this in the form of a servant to men. And we cannot doubt that in so far as He is man, the Father is His Father in the same sense in which He is of other men, and God His God in like manner. Indeed He begins with saying, Go to My brethren. But God can only have brethren according to the flesh; the Only-Begotten God, being Only-Begotten, is without brethren.
St Augustine † AD 430 Tr. cxxi
He does not say, Our Father, but, My Father and your Father: Mine therefore and yours in a different sense; Mine by nature, yours by grace. Nor does He say, Our God, but, My God—under Him I am man—and your God; between you and Him I am Mediator.
St Augustine † AD 430 de Con. Evang. iii. xxiv. 69
She then went away from the sepulchre, i. e. from that part of the garden before the rock which had been hollowed out, and with her the other women. But these, according to Mark, were seized with trembling and amazement, and said nothing to any man: Mary Magdalene came and told the disciples that she had seen the Lord, and that He had spoken these things unto her.
St Gregory the Great † AD 604 Hom. xxv.
So the sin of mankind is buried in the very place whence it came forth. For whereas in Paradise the woman gave the man the deadly fruit, a woman from the sepulchre announced life to men; a woman delivers the message of Him who raises us from the dead, as a woman had delivered the words of the serpent who slew us.
St Augustine † AD 430 de Con. Evang. iii. 25
While she was going with the other women, according to Matthew, Jesus met them, saying, All hail. (Matt 28:9) So we gather that there were two visions of Angels; and that our Lord too was seen twice, once when Mary took Him for the gardener, and again, when He met them by the way, and by this repeating His presence confirmed their faith. And so Mary Magdalen came and told the disciples, not alone, but with the other women whom Luke mentions.
St Bede † AD 735
Mystically, Mary, which name signifies, mistress, enlightened, enlightener, star of the sea, stands for the Church, which is also Magdalen, i. e. towered, (Magdalen being Greek for tower,) as we read in the Psalms, Thou hast been a strong tower for me. (Ps. 61:3) In that she announced Christ’s resurrection to the disciples, all, especially those to whom the office of preaching is committed, are admonished to be zealous in setting forth to others whatever is revealed from above.
The Latin text
Gregorius in Evang
Maria autem Magdalene, quae fuerat in civitate peccatrix, amando veritatem laverat lacrymis maculas criminis, cuius mentem magna vis amoris accenderat, quae a monumento domini, etiam discipulis recedentibus, non recedebat; dicitur enim abierunt ergo iterum discipuli ad semetipsos
Augustinus in Ioannem
Idest, ubi habitabant, et unde ad monumentum cucurrerant. Viris autem redeuntibus, infirmiorem sexum in eodem loco fortior figebat affectus; unde sequitur Maria autem stabat ad monumentum foris plorans
Augustinus de Cons. Evang
Idest, ante illum saxei sepulchri locum; sed tamen intra illud spatium quo iam ingressae fuerant: hortus quippe illic erat
Chrysostomus in Ioannem
Ne mireris autem quod Maria amare flebat ad sepulchrum, Petrus vero nihil tale passus est: compassibile enim est muliebre genus et natura flebile
Augustinus in Ioannem
Oculi igitur qui dominum quaesierant et non invenerant, lacrymis vacabant, amplius dolentes, quod fuerat ablatus de monumento quam quod fuerat occisus in ligno: quoniam magistri tanti, cuius vita subtracta fuerat, nec memoria remanebat
Augustinus de Cons. Evang
Viderat autem cum aliis mulieribus Angelum sedentem a dextris super lapidem revolutum a monumento, ad cuius verba cum fleret, prospexit in monumentum
Chrysostomus
Magnum enim ad mitigationem est monumentum apparens. Vide denique eam, ut plus requiesceret, et inclinantem se, et volentem locum videre ubi iacuit corpus; unde sequitur dum ergo fleret, inclinavit se, et prospexit in monumentum
Gregorius in Evang
Amanti enim semel aspexisse non sufficit, quia vis amoris intentionem multiplicat inquisitionis
Augustinus in Ioannem
Nimium enim dolebat, nec suis nec discipulorum oculis facile putabat esse credendum: an potius divino instinctu in animo eius effectum est ut prospiceret?
Gregorius
Quaesivit enim corpus, et minime invenit; perseveravit ut quaereret: unde et contingit ut inveniret, actumque est ut desideria dilata crescerent, et crescentia caperent quod invenissent. Sancta enim desideria dilatione crescunt; si autem dilatione deficiunt, desideria non fuerunt. Ista itaque, quae sic amat, quae se ad monumentum quod prospexerat, iterum inclinat: videamus quo fructu vis amoris in ea ingeminat opus inquisitionis; sequitur enim et vidit duos Angelos in albis sedentes, unum ad caput, et unum ad pedes, ubi positum fuerat corpus Iesu
Chrysostomus
Quia enim non erat excelsa mulieris mens ut ex sudariis perciperet resurrectionem, Angelos videt in laeto habitu, ut et ipsa a passione mitigetur
Augustinus
Quid est autem quod unus ad caput, et alter ad pedes sedebat? An, quoniam qui Graece Angeli dicuntur, Latine sunt nuntii, isto modo Christi Evangelium, velut a capite usque ad pedes, ab initio usque in finem signabant esse nuntiandum?
Gregorius
Vel ad caput sedet Angelus cum per apostolos praedicatur, quia in principio erat verbum; et quasi ad pedes sedet, cum dicitur: verbum caro factum est. Possumus etiam per duos Angelos duo testamenta agnoscere, quae dum pari sensu incarnatum et mortuum ac resurrexisse dominum nuntiant quasi testamentum prius ad caput et testamentum posterius ad pedes sedet
Chrysostomus
Angeli autem apparentes nihil de resurrectione dicunt; sed paulatim in eum qui de resurrectione est intrant sermonem. Quia enim mulier ultra consuetudinem praeclarum habitum viderat, ne turbetur, audivit compassionis vocem; unde sequitur dicunt ei illi: mulier, quid ploras? Angeli lacrymas prohibebant, et futurum quodammodo gaudium nuntiabant: ita enim dixerunt quid ploras? Ac si dicerent: plorare noli
Gregorius
Ipsa enim sacra eloquia, quae nos in lacrymas amoris excitant, easdem lacrymas consolantur, dum nobis redemptoris nostri speciem repromittunt
Augustinus
At illa eos putans interrogasse nescientes, causas prodit lacrymarum; unde sequitur dicit eis: quia tulerunt dominum meum. Dominum suum vocat domini sui corpus exanime, a toto partem significans; sicut omnes confitemur Iesum Christum filium Dei sepultum, cum sola eius sepulta sit caro. Sequitur et nescio ubi posuerunt. Haec erat causa maioris doloris, quia nesciebat quo iret ad consolandum dolorem
Chrysostomus in Ioannem
Nondum autem de resurrectione aliquid noverat, sed adhuc translationem imaginabatur
Augustinus de Cons. Evang
Hic intelligendi sunt surrexisse Angeli, ut etiam stantes viderentur, sicut Lucas eos visos esse commemorat
Augustinus in Ioannem
Sed hora iam venerat qua id quod nuntiatum quodammodo fuerat ab Angelis flere prohibentibus, gaudium succederet flentibus; unde sequitur haec cum dixisset, conversa est retrorsum
Chrysostomus
Sed quare ad Angelos loquens, et nondum ab eis aliquid audiens, convertitur retrorsum? Mihi videtur quod haec ea dicente, Christus post eam apparuit, et Angeli considerantes dominatorem, et figura et inspectione et motu confestim ostenderunt quoniam dominum viderunt; et hoc est quod mulierem converti retrorsum fecit
Gregorius
Notandum etiam quod Maria, quae adhuc de domini resurrectione dubitabat, conversa retrorsum est ut videret Iesum, quia videlicet per eamdem dubitationem suam quasi tergum in domini faciem miserat, quem resurrexisse minime credebat. Sed quia amabat et dubitabat, videbat et non agnoscebat eum; unde sequitur et vidit Iesum stantem, et non sciebat quia Iesus esset
Chrysostomus
Angelis enim ut dominator apparuit, mulieri vero non ita, ne eam ex prima visione stupefaceret: non enim oportebat eam repente ad excelsa reducere, sed paulatim. Sequitur dicit ei Iesus: mulier, quid ploras? Quem quaeris?
Gregorius
Interrogatur doloris causa, ut augeatur desiderium; quatenus cum nominaret quem quaereret, in amorem eius ardentius aestuaret
Chrysostomus
Et quia in communi figura apparuit, aestimavit eum hortulanum esse; unde sequitur illa aestimans quia hortulanus esset, dicit ei: domine, si tu sustulisti eum, dicito mihi ubi posuisti eum, et ego eum tollam; hoc est: si propter timorem Iudaeorum levasti eum, dicito mihi, et ego eum accipiam
Theophylactus
Timebat enim ne Iudaei etiam in corpus saevirent exanime; et ideo volebat in alio loco incognito illud transponere
Gregorius
Forsitan autem nec errando haec mulier erravit, quae Iesum hortulanum credidit. An non ei spiritualiter hortulanus erat, qui in eius pectore per amoris sui vim semina virtutum virentia plantabat? Sed quid est quod viso eo quem hortulanum credidit, cui necdum dixerat quem quaerebat, ait: domine, si tu sustulisti eum? Sed vis amoris hoc agere solet in animo, ut quem ipse semper cogitat, nullum alium credat ignorare. Postquam autem eam dominus communi vocabulo appellavit ex sexu, et agnitus non est, vocat ex nomine; unde sequitur dicit ei Iesus: Maria; ac si dicat: recognosce eum a quo recognosceris. Maria ergo, quia vocatur ex nomine, recognoscit auctorem: quia et ipse erat qui quaerebatur exterius, et ipse qui eam interius, ut quaereret, docebat; unde sequitur conversa illa dicit ei: Rabboni (quod dicitur magister)
Chrysostomus in Ioannem
Sicut enim Iudaeis quandoque immanifestus erat et praesens; ita et loquens cum volebat, seipsum notum faciebat. Qualiter autem conversam dicit, cum Christus ad eam loqueretur? Mihi videtur quod dicente ea ubi posuisti eum, conversa est ad Angelos, ut interrogaret cur stupefacti essent. Deinde Christus vocans eam, convertit eam ad seipsum, et per vocem manifestum seipsum fecit
Augustinus in Ioannem
Vel quia prius conversa corpore, quod non erat putavit, nunc corde conversa quod erat agnovit. Nemo autem calumnietur mulierem, quod hortulanum dixerit dominum, et Iesum magistrum: ibi enim honorabat hominem a quo beneficium postulabat; hic recolebat doctorem, a quo discernere humana et divina discebat. Aliter ergo dominum dixit: sustulerunt dominum meum; aliter autem: domine, si tu sustulisti eum
Gregorius
Iam vero ab Evangelista non subditur quid mulier fecit, sed ex eo innuitur quod audivit; sequitur enim dicit ei Iesus: noli me tangere: in his namque verbis ostenditur, quod Maria amplecti voluit eius vestigia quem recognovit. Sed cur tangi non debeat, ratio quoque additur cum subiungitur nondum enim ascendi ad patrem meum
Augustinus
Sed si stans in terra non tangitur, sedens in caelo quomodo ab homine tangetur? Qui certe antequam ascenderet, discipulis suis se obtulit tangendum, dicens: palpate, et videte, quia spiritus carnem et ossa non habet, ut Lucas testatur. Quis autem tam sit absurdus ut dicat, eum a discipulis quidem, antequam ascendisset ad patrem, se voluisse tangi, a mulieribus autem noluisse, nisi cum ascendisset ad patrem? Sed leguntur etiam feminae post resurrectionem, antequam ad patrem ascenderet, tetigisse Iesum, in quibus erat etiam ipsa Maria Magdalena, narrante Matthaeo. Aut ergo hoc sic dictum est ut in illa femina figuraretur Ecclesia de gentibus, quae in Christum non credidit nisi cum ascendisset ad patrem; aut sic in se credi voluit Iesus, hoc est sic se spiritualiter tangi, quod ipse et pater unum sunt. Eius quippe intimis sensibus quodammodo ascendit ad patrem qui sic in eo profecerit ut patri agnoscat aequalem. Quomodo autem haec non carnaliter adhuc in eum credebat quem sicut hominem fiebat?
Augustinus de Trin
Tactus autem tamquam finem facit notionis; ideoque nolebat in eo esse finem intenti cordis in se, ut hoc quod videbatur tantummodo putaretur
Chrysostomus
Vel aliter. Volebat haec mulier adhuc cum Christo esse, sicut et ante passionem; et prae gaudio nihil magnum excogitabat; quamvis caro Christi multo melior facta fuerit resurgendo. Ab hac ergo intelligentia eam abducens, dixit noli me tangere, ut cum multa reverentia ei loquatur: unde nec discipulis apparet de reliquo cum eis conversans, ut reverentius ei attendant. Dicens autem nondum enim ascendi, ostendit quoniam illuc properat et festinat. Eum autem qui illuc debet abire, et non ultra cum hominibus conversari, non oportebat cum eadem videre mente qua et ante; et hoc manifestat consequenter dicens vade autem ad fratres meos; et dic eis: ascendo ad patrem meum et patrem vestrum, Deum meum et Deum vestrum
Hilarius de Trin
Inter ceteras impietates suas etiam hoc dicto domini uti solent haeretici, ut per id quod pater eius pater eorum est, et Deus eius, Deus eorum est, in natura Dei non sit. Sed in forma Dei manens formam servi assumpsit: et cum hoc ad homines in servi forma Christus Iesus loquatur, non ambigitur quin pater sibi ut ceteris sit ex ea parte qua homo est, et Deus sibi ut cunctis sit ex ea natura qua servus est. Denique hunc eumdem sermonem coepit dicens vade ad fratres meos. Fratres autem ex carne sunt Deo; ceterum unigenitus Deus in unigeniti exceptione sine fratribus est
Augustinus in Ioannem
Vel aliter. Non ait: patrem nostrum, sed patrem meum et patrem vestrum. Aliter ergo meum, aliter vestrum; natura meum, gratia vestrum. Neque dixit: Deum nostrum, sed Deum meum, sub quo ego homo, et Deum vestrum, inter quos et ipsum mediator sum
Augustinus de Cons. Evang
Tunc ergo egressa est a monumento, hoc est ab illo loco ubi erat horti spatium ante lapidem effossum, et cum illa aliae quas secundum Marcum invaserat tremor et pavor, et nemini, scilicet aliorum, quidquam dicebant; unde et hic dicitur venit Maria Magdalene annuntians discipulis: quia vidi dominum, et haec dixit mihi
Gregorius
Ecce humani generis culpa ibi absconditur unde processit: quia enim in Paradiso mulier viro propinavit mortem, a sepulchro mulier viris annuntiavit vitam; et dicta sui vivificatoris narrat quae mortiferi serpentis verba narraverat
Augustinus
Dum autem cum aliis veniret, tunc secundum Matthaeum occurrit illis Iesus dicens: avete. Sic ergo colligamus Angelorum collocutionem bis numero eas habuisse venientes ad monumentum, et etiam ipsius domini: semel scilicet quando Maria hortulanum putavit; et iterum cum eis occurrit in via, ut eas repetitione firmaret: et sic venit Maria Magdalene annuntians discipulis, non solum ipsa, sed et aliae quas Lucas commemorat
Beda
Mystice autem Maria, quae interpretatur domina, illuminata, illuminatrix, seu stella maris, significat Ecclesiam, quae Magdalena, idest turrensis dicitur: nam Magdalon Graece, Latine turris dicitur, propter illud quod dicitur in Psalmo 60, 4: factus est mihi turris fortitudinis. In eo autem quod haec mulier discipulis Christum resurrexisse nuntiavit, omnes monentur, maxime quibus est commissum praedicandi officium, ut si quid ei caelitus revelatum fuit, studiose proximis propinent
20:19
St John Chrysostom † AD 407 Hom. lxxxvi
The disciples, when they heard what Mary told them, were obliged either to disbelieve, or, if they believed, to grieve that He did not count them worthy to have the sight of Him. He did not let them however pass a whole day in such reflections, but in the midst of their longing trembling desires to see Him, presented Himself to them: Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews.
St Bede † AD 735
Wherein is shewn the infirmity of the Apostles. They assembled with doors shut, through that same fear of the Jews, which had before scattered them: Came Jesus, and stood in the midst. He came in the evening, because they would be the most afraid at that time.
Theophylact † 1107
Or because He waited till all were assembled: and with shut doors, that he might shew how that in the very same way he had risen again, i. e. with the stone lying on the scpulchre.
St Augustine † AD 430 Serm. cx. et cl. Pasch. aliquid simile.
Some are strongly indisposed to believe this miracle, and argue thus: If the same body rose again, which hung upon the Cross, how could that body enter through shut doors? But if thou comprehendest the mode, it is no miracle: when reason fails, then is faith edified.
St Augustine † AD 430 Tr. cxx
The shut door did not hinder the body, wherein Divinity resided. He could enter without open doors, who was born without a violation of His mother’s virginity.
St John Chrysostom † AD 407 Hom. lxxxvi
It is wonderful that they did not think him a phantom. But Mary had provided against this, by the faith she had wrought in them. And He Himself too shewed Himself so openly, and strengthened their wavering minds by His voice: And saith unto them, Peace he unto you, i. e. Be not disturbed. Wherein too He reminds them of what He had said before His crucifixion; My peace I give to you; (c. 14:27; 16:33) and again, In Me ye shall have peace.
St Gregory the Great † AD 604 Hom. xxvi. in Evang.
And because their faith wavered even with the material body before them, He shewed them His hands and side: And when He had said this, He shewed them His hands and His side.
St Augustine † AD 430 Tr. cxxi
The nails had pierced His hands, the lance had pierced His side. For the healing of doubting hearts, the marks of the wounds were still preserved.
St John Chrysostom † AD 407 Hom. lxxxvi
And what He had promised before the crucifixion, I shall see you again, and your heart shall rejoice, is now fulfilled: Then were the disciples glad when they saw the Lord.
St Augustine † AD 430 de Civ. Dei.
The glory, wherewith the righteous shall shine like the sun in the kingdom of their Father, i. e. in Christ’s body, we must believe to have been rather veiled than not to have been there at all. He accommodated His presence to man’s weak sight, and presented Himself in such form, as that His disciple could look at and recognise Him.
St John Chrysostom † AD 407 Hom. lxxxvi
All these things brought them to a most confident faith. As they were in endless war with the Jews, He says again, Then said Jesus unto them again, Peace be unto you.
St Bede † AD 735
A repetition is a confirmation: whether He repeats it because the grace of love is twofold, or because He it is who made of twain one.
St John Chrysostom † AD 407 Hom. lxxxvi. 3
At the same time He shews the efficacy of the cross, by which He undoes all evil things, and gives all good things; which is peace. To the women above there was announced joy; for that sex was in sorrow, and had received the curse, In sorrow shalt thou bring forth. (Gen. 3:16) All hindrances then being removed, and every thing made straight, (πατωρθωται.) he adds, As My Father hath sent Me, even so send I you.
St Gregory the Great † AD 604 Hom. xxii. in Evang.
The Father sent the Son, appointed Him to the work of redemption. He says therefore, As My Father hath sent Me, even so send I you; i. e. I love you, now that I send you to persecution, with the same love wherewith My Father loved Me, when He sent Me to My sufferings.
St Augustine † AD 430 Tr. cxxi
We have learnt that the Son is equal to the Father: here He shews Himself Mediator; He Me, and I you.
St John Chrysostom † AD 407 Hom. lxxxvi. 2
Having then given them confidence by His own miracles, and appealing to Him who sent Him, He uses a prayer to the Father, but of His own authority gives them power: And when He had said thus, He breathed on them, and saith unto them, Receive ye the Holy Ghost.
St Augustine † AD 430 iv. de Trin. c. xx
That corporeal breath was not the substance of the Holy Ghost, but to shew, by meet symbol, that the Holy Ghost proceeded not only from the Father, but the Son. For who would be so mad as to say, that it was one Spirit which He gave by breathing, and another which He sent after His ascension?
St Gregory the Great † AD 604 Hom. xxvi.
But why is He first given to the disciples on earth, and afterwards sent from heaven? Because there are two commandments of love, to love God, and to love our neighbour. The spirit to love our neighbour is given on earth, the spirit to love God is given from heaven. As then love is one, and there are two commandments; so the Spirit is one, and there are two gifts of the Spirit. And the first is given by our Lord while yet upon earth, the second from heaven, because by the love of our neighbour we learn how to arrive at the love of God.
St John Chrysostom † AD 407 Hom. lxxxvi
Some say that by breathing He did not give them the Spirit, but made them meet to receive the Spirit. For if Daniel’s senses were so overpowered by the sight of the Angel, how would they have been overwhelmed in receiving that unutterable gift, if He had not first prepared them for it! It would not be wrong however to say that they received then the gift of a certain spiritual power, not to raise the dead and do miracles, but to remit sins: Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained.
St Augustine † AD 430 Tr. cxxi. 3
The love of the Church, which is shed abroad in our hearts by the Holy Spirit, remits the sins of those who partake of it; but retains the sins of those who do not. Where then He has said, Receive ye the Holy Ghost, He instantly makes mention of the remission and retaining of sins.
St Gregory the Great † AD 604 Hom. xxvi.
We must understand that those who first received the Holy Ghost, for innocence of life in themselves, and preaching to a few others, received it openly after the resurrection, that they might profit not a few only, but many. The disciples who were called to such works of humility, to what a height of glory are they led! Lo, not only have they salvation for themselves, but are admitted1 to the powers of the supreme Judgment-seat; so that, in the place of God, they retain some men’s sins, and remit others. Their place in the Church, the Bishops now hold; who receive the authority to bind, when they are admitted to the rank of government. Great the honour, but heavy the burden of the place. It is ill if one who knows not how to govern his own life, shall be judge of another’s.
St John Chrysostom † AD 407 Hom. lxxxvi. 4
A priest though he may have ordered well his own life, yet, if he have not exercised proper vigilance over others, is sent to hell with the evil doers. Wherefore, knowing the greatness of their danger, pay them all respect, even though they be not men of notable goodness. For they who are in rule, should not be judged by those who are under them. And their incorrectness of life will not at all invalidate what they do by commission from God. For not only cannot a priest, but not even angel or archangel, do any thing of themselves; the Father, Son, and Holy Ghost do all. The priest only furnishes the tongue, and the hand. For it were not just that the salvation of those who come to the Sacraments in faith, should be endangered by another’s wickedness. (Hom. lxxxvii. 1). At the assembly of the disciples all were present but Thomas, who probably had not returned from the dispersion: But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.
Alcuin † AD 804
Didymus, double or doubtful, because he doubted in believing: Thomas, depth, because with most sure faith he penetrated into the depth of our Lord’s divinity.
St Gregory the Great † AD 604 Hom. xxvi.
It was not an accident that that particular disciple was not present. The Divine mercy ordained that a doubting disciple should, by feeling in his Master the wounds of the flesh, heal in us the wounds of unbelief. The unbelief of Thomas is more profitable to our faith, than the belief of the other disciples; for, the touch by which he is brought to believe, confirming our minds in belief, beyond all question.
St Bede † AD 735
But why does this Evangelist say that Thomas was absent, when Luke writes that two disciples on their return from Emmaus found the eleven assembled? We must understand that Thomas had gone out, and that in the interval of his absence, Jesus came and stood in the midst.
St John Chrysostom † AD 407 Hom. lxxxvii. 1
As to believe directly, (ἁπλῶς) and any how, is the mark of too easy a mind, so is too much enquiring of a gross one: and this is Thomas’s fault. For when the Apostle said, We have seen the Lord, he did not believe, not because he discredited them, but from an idea of the impossibility of the thing itself: The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe. Being the grossest of all, he required the evidence of the grossest sense, viz. the touch, and would not even believe his eyes: for he does not say only, Except I shall see, but adds, and put my finger into the print of the nails, and thrust my hand into His side.
The Latin text
Chrysostomus in Ioannem
Audientes discipuli quod Maria annuntiavit, consequens erat ut aut discrederent, aut credentes dolerent, quoniam eos non reputavit dignos sua visione. Haec igitur recogitantes neque per unam diem dimisit pertransire; sed ex eo quod sciebant iam suscitatum esse, videre sitientibus et timidis existentibus, cum sero factum esset, ipsis astitit; unde dicitur cum ergo sero esset die illo, una sabbatorum, et fores essent clausae ubi erant discipuli congregati propter metum Iudaeorum
Beda
In hoc infirmitas apostolorum monstratur, qui foribus clausis intus congregati resident propter timorem Iudaeorum, quorum metu fuerant prius dispersi. Venit Iesus, et stetit in medio. Ideo autem sero apparuit, quia consequens erat tunc maxime eos timidos esse
Theophylactus
Vel quia praestolabatur ut omnes convenirent. Ostiis vero clausis, ut ostendat quia eodem modo resurrexit adiacente lapide super monumentum
Augustinus
Nonnulli autem de hac re ita moventur, ut pene periclitentur afferentes contra miracula divina, praeiudicia ratiocinationum suarum; sic enim disputant: si corpus erat, si hoc surrexit de sepulchro quod pependit in ligno, quomodo per ostia clausa intrare potuit? Si comprehendis modum, non est miraculum; ubi deficit ratio, ibi est fidei aedificatio
Augustinus in Ioannem
Moli quidem corporis, ubi divinitas erat, ostia clausa non obstiterunt: ille quippe non eis apertis intrare potuit quo nascente virginitas matris inviolata permansit
Chrysostomus
Sed mirabile est qualiter phantasma eum non aestimarunt. Sed hoc fuit quia mulier praeveniens, in eis multam fidem operata est. Sed et ipse per visum manifestum se eis ostendit, et voce eorum fluctuantem mentem firmavit; unde sequitur et dixit eis: pax vobis; idest, ne tumultuemini: in quo etiam commemorat verbum quod ante crucem dixerat: pacem meam do vobis; et rursus: in me pacem habebitis
Gregorius
Et quia ad illud corpus, quod videri poterat, fides intuentium dubitabat, ostendit eis protinus manus et latus; unde sequitur et cum hoc dixisset, ostendit eis manus et latus. Clavi enim manus fixerant, lancea latus aperuerat: ibi ad dubitantium corda sananda vulnerum sunt servata vestigia
Chrysostomus in Ioannem
Et quia ante crucem eis dixerat: iterum videbo vos, et gaudebit cor vestrum, hoc opere impletur; unde sequitur gavisi sunt discipuli viso domino
Augustinus de Civ. Dei
Claritas, qua iusti fulgebunt sicut sol in regno patris sui, in Christi corpore, cum resurrexit, ab oculis discipulorum potius abscondita fuisse quam defuisse credenda est (non enim eam ferret humanus atque infirmus aspectus), quando ille a suis ita deberet attendi ut posset agnosci
Chrysostomus
Universa autem haec eos ad fidem certissimam inducebant. Quia vero praelium inexpugnabile habebant ad Iudaeos, rursus eis pacem annuntiat; unde sequitur dixit eis ergo iterum: pax vobis
Beda
Iteratio confirmatio est; sive ideo repetit, quia gemina est virtus caritatis; vel quia ipse est qui fecit utraque unum
Chrysostomus
Simul quoque demonstrat crucis efficaciam, per quam solvit omnia tristia, et contulit omnia bona; et hoc est pax. Mulieribus autem supra annuntiatum est gaudium, quia in tristitiis illud genus erat, et hanc suscepit maledictionem, dicente domino: in dolore paries. Quia ergo universa prohibentia sunt destructa, et directa sunt omnia, de reliquo subdit sicut misit me pater, et ego mitto vos
Gregorius
Pater quidem filium misit, qui hunc pro redemptione generis humani incarnari constituit. Itaque dicitur sicut misit me pater, et ego mitto vos; idest, ea caritate vos diligo, cum inter scandalum persecutorum mitto, qua me caritate pater diligit, quem venire ad tolerandas passiones fecit
Augustinus in Ioannem
Aequalem autem patri filium novimus; sed hic verba mediatoris agnoscimus. Medium quippe se ostendit dicendo: ille me, et ego vos
Chrysostomus
Sic igitur elevavit eorum animum et ab his quae facta sunt et a dignitate mittentis; et non adhuc deprecatio ad patrem fit, sed sua auctoritate dat eis virtutem; unde sequitur haec cum dixisset, insufflavit, et dixit eis: accipite spiritum sanctum
Augustinus de Trin
Flatus ergo ille corporeus substantia spiritus sancti non fuit, sed demonstratio per congruam significationem non tantum a patre, sed etiam a filio procedere spiritum sanctum. Quis enim dementissimus diceret alium fuisse spiritum quem sufflans dedit, et alium quem post ascensionem suam misit?
Gregorius in Evang
Cur autem prius in terra discipulis datur, postmodum de caelo mittitur, nisi quod duo sunt praecepta caritatis, dilectio videlicet Dei et dilectio proximi? In terra datur spiritus, ut diligatur proximus; ex caelo datur spiritus, ut diligatur Deus. Sicut ergo una est caritas et duo praecepta; ita unus est spiritus et duo data; prius a consistente domino in terra, postmodum datur ex caelo, quia proximi amore discitur qualiter perveniri debeat ad amorem Dei
Chrysostomus
Quidam autem dicunt quoniam non spiritum dedit, sed aptos eos ad susceptionem spiritus per insufflationem construxit. Si enim Angelum videns Daniel excessum mentis passus est, quid ineffabilem illam gratiam suscipientes passi essent, nisi discipulos suos primitus instruxisset? Nequaquam autem quis peccabit, dicens, tunc suscepisse eos quamdam potestatem spiritualis gratiae non ut mortuos suscitent et miracula faciant, sed ut dimittant peccata; unde sequitur quorum remiseritis peccata, remittuntur eis; et quorum retinueritis, retenta sunt eis
Augustinus in Ioannem
Ecclesiae caritas, quae per spiritum sanctum diffunditur in cordibus nostris, participum suorum peccata dimittit; eorum autem qui non sunt eius participes, tenet; ideo postquam dixit accipite spiritum sanctum, continuo de peccatorum remissione et retentione subiecit
Gregorius
Sciendum vero est, quod hi qui prius spiritum sanctum habuerunt, ut et ipsi innocenter viverent, et in praedicatione quibusdam prodessent, idcirco hunc post resurrectionem domini patenter acceperunt, ut prodesse non paucis, sed pluribus possent. Libet ergo intueri, illi discipuli ad tanta onera humilitatis vocati, ad quantum culmen gloriae sint perducti. Ecce non solum de seipsis securi fiunt, sed etiam principatum superni iudicii sortiuntur, ut vice Dei quibusdam peccata retineant, quibusdam vero relaxent. Horum nunc in Ecclesia episcopi locum tenent, et solvendi ac ligandi auctoritatem suscipiunt qui gradum regiminis sortiuntur. Grandis honor, sed grave pondus istius est honoris. Durum quippe est ut qui nescit tenere moderamina vitae suae, iudex fiat vitae alienae
Chrysostomus in Ioannem
Sacerdos enim etsi propriam bene dispensaverit vitam, aliorum vero non cum diligentia curam habuerit, cum perniciosis in Gehennam vadit. Scientes igitur periculi magnitudinem, multam tribuite eis devotionem, etiam si non valde nobiles fuerint. Non autem iustum est ab his qui in principatu subiciuntur iudicari. Et si vita eorum fuerit valde detrectabilis, in nullo laederis in his quae sunt eis commissa a Deo: non enim sacerdos, sed neque Angelus aut Archangelus operari aliquid potest in his quae sunt data a Deo, sed pater et filius et spiritus sanctus omnia dispensant; sacerdos autem suam linguam et manum tribuit: non enim iustum esset, propter alterius malitiam circa symbola nostrae salutis laedi eos qui ad fidem veniunt. Omnibus autem discipulis congregatis, solus Thomas deficiebat a dispersione quae iam facta erat; unde dicitur Thomas autem unus ex duodecim, qui dicitur Didymus, non erat cum eis, quando venit Iesus
Alcuinus
Didymus Graece, Latine geminus vel dubius, propter dubium cor in credendo: Thomas abyssus quia altitudinem divinitatis certa fide penetravit
Gregorius
Non autem casu gestum est ut electus ille discipulus tunc deesset: egit namque miro modo superna clementia ut discipulus dubitans, dum in magistro suo vulnera palparet carnis, in nobis vulnera sanaret infidelitatis. Plus enim nobis infidelitas Thomae ad fidem quam fides credentium discipulorum profuit: quia dum ille ad fidem palpando reducitur, nostra mens omni dubitatione postposita in fide solidatur
Beda
Quaeri autem potest quare hic Evangelista tunc Thomam defuisse dicat, cum Lucas scribat quod duo discipuli euntes in Emmaus, reversi in Ierusalem invenerunt undecim congregatos. Sed datur intelligi quoddam fuisse intervallum, quo ad horam Thomas egressus sit, et Iesus veniens in medio eorum stetit
Chrysostomus in Ioannem
Sicut autem simpliciter et qualitercumque credere, facilitatis est, ita multum investigare est crassissimae mentis: et propter hoc Thomas accusatur: apostolis enim dicentibus, quoniam vidimus dominum, non credidit, non tantum illis discredens, quantum rem putans impossibilem esse; unde sequitur dixerunt ergo ei alii discipuli: vidimus dominum. Ille autem dixit eis: nisi videro in manibus eius fixuram clavorum, et mittam digitum meum in locum clavorum, et mittam manum meam in latus eius, non credam. Aliis enim crassior existens, eam quae est per sensum crassissimum, scilicet tactum, quaerebat fidem, et neque oculis credebat: unde non suffecit ei dicere nisi videro, sed addidit et mittam digitum meum in locum clavorum, et mittam manum meam in latus eius, non credam
20:26
St John Chrysostom † AD 407 Hom. lxxxvii
Consider the mercy of the Lord, how for the sake of one soul, He exhibits His wounds. And yet the disciples deserved credit, and He had Himself foretold the event. Notwithstanding, because one person, Thomas, would examine Him, Christ allowed him. But He did not appear to him immediately, but waited till the eighth day, in order that the admonition being given in the presence of the disciples, might kindle in him greater desire, and strengthen his faith for the future. And after eight days again His disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you.
St Augustine † AD 430 in Serm. Tap. ad Cat. ii. 8.
You ask; If He entered by the shut door, where is the nature of His body? (ubi est modus corporis.) And I reply; If He walked on the sea, where is the weight of His body? The Lord did that as the Lord; and did He, after His resurrection, cease to be the Lord?
St John Chrysostom † AD 407 Hom. lxxxvii. 1
Jesus then comes Himself, and does not wait till Thomas interrogates Him. But to shew that He heard what Thomas said to the disciples, He uses the same words. And first He rebukes him; Then saith He to Thomas, Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side: secondly, He admonishes him; And be not faithless, but believing. Note how that before they receive the Holy Ghost faith wavers, but afterward is firm. We may wonder how an incorruptible body could retain the marks of the nails. But it was done in condescension; in order that they might be sure that it was the very person Who was crucified.
St Augustine † AD 430 de Symb. ad Cat. ii. 8
He might, had He pleased, have wiped all spot and trace of wound from His glorified body; but He had reasons for retaining them. He shewed them to Thomas, who would not believe except he saw and touched; and He will shew them to His enemies, not to say, as He did to Thomas, Because thou hast seen, thou hast believed, but to convict them: Behold the Man whom ye crucified, see the wounds which ye inflicted, recognise the side which ye pierced, that it was by you, and for you, that it was opened, and yet ye cannot enter there.
St Augustine † AD 430 xxii. Civ. Dei, xix
We are, as I know not how, afflicted with such love for the blessed martyrs, that we would wish in that kingdom to see on their bodies the marks of those wounds which they have borne for Christ’s sake. And perhaps we shall see them; for they will not have deformity, but dignity, and, though on the body, shine forth not with bodily, but with spiritual beauty (virtutis). Nor yet, if any of the limbs of martyrs have been cut off, shall they therefore appear without them in the resurrection of the dead; for it is said, There shall not an hair of your head perish. But if it be fit that in that new world, the traces of glorious wounds should still be preserved on the immortal flesh, in the places where the limbs were cut off there, though those same limbs withal be not lost but restored, shall the wounds appear. For though all the blemishes of the body shall then be no more, yet the evidences of virtue are not to be called blemishes.
St Gregory the Great † AD 604 Hom. xxvi.
Our Lord gave that flesh to be touched which He had introduced through shut doors: wherein two wonderful, and, according to human reason, contradictory things appear, viz. that after the resurrection He had a body incorruptible, and yet palpable. For that which is palpable must be corruptible, and that which is incorruptible must be impalpable. But He shewed Himself incorruptible and yet palpable, to prove that His body after His resurrection was the same in nature as before, but different in glory.
St Gregory the Great † AD 604 Mor. xii. 31
Our body also in that resurrection to glory will be subtle by means of the action of the Spirit, but palpable by its true nature, not, as Eutychius says, impalpable, and subtler than the winds and the air.
St Augustine † AD 430 Tr. cxxi
Thomas saw and touched the man, and confessed the God whom he neither saw nor touched. By means of the one he believed the other undoubtingly: Thomas answered and said unto Him, My Lord and my God.
Theophylact † 1107
He who had been before unbelieving, after touching the body shewed himself the best divine; for he asserted the twofold nature and one Person of Christ; by saying, My Lord, the human nature, by saying, My God, the divine, and by joining them both, confessed that one and the same Person was Lord and God. Jesus saith unto him, Because thou hast seen Me, thou hast believed.
St Augustine † AD 430 Tr. cxxi
He saith not, Hast touched me, but, hast seen me; the sight being a kind of general sense, and put in the place often of the other four senses; as when we say, Hear, and see how well it sounds; smell, and see how sweet it smells; taste, and see how well it tastes; touch, and see how warm it is. Wherefore also our Lord says, Reach hither thy finger, and behold My hands. What is this but, Touch and see? And yet he had not eyes in his finger. He refers them both to seeing and to touching, when He says, Because thou hast seen, thou hast believed. Although it might be said, that the disciple did not dare to touch, what was offered to be touched.
St Gregory the Great † AD 604 Hom. xxvi.
But when the Apostle says, Faith is the substance of things hoped for, the evidence of things not seen, (Heb. 11:1) it is plain that things which are seen, are objects not of faith, but of knowledge. Why then is it said to Thomas who saw and touched, Because thou hast seen Me, thou hast believed? Because he saw one thing, believed another; saw the man, confessed the God. But what follows is very gladdening; Blessed are they that have not seen, and yet have believed. In which sentence we are specially included, who have not seen Him with the eye, but retain Him in the mind, provided we only develope our faith in good works. For he only really believes, who practises what he believes.
St Augustine † AD 430 Tr. cxxi
He uses the past tense, the future to His knowledge having already taken place by His own predestination.
St John Chrysostom † AD 407 Hom. lxxxvii
If any one then says, Would that I had lived in those times, and seen Christ doing miracles! let him reflect, Blessed are they that have not seen, and yet have believed.
Theophylact † 1107
Here He means the disciples who had believed without seeing the print of the nails, and His side.
St John Chrysostom † AD 407 Hom. lxxxvii
John having related less than the other Evangelists, adds, And many other signs truly did Jesus in the presence of His disciples, which are not written in this book. Yet neither did the others relate all, but only what was sufficient for the purpose of convincing men. He probably here refers to the miracles which our Lord did after His resurrection, and therefore says, In the presence of His disciples, and they being the only persons with whom He conversed after His resurrection. Then to let you understand, that the miracles were not done for the sake of the disciples only, He adds, But these are written, that ye might believe that Jesus is the Christ, the Son of God; addressing Himself to mankind generally. And, this belief, he then says, profits ourselves, not Him in Whom we believe. And that believing ye might have life through His name, i. e. through Jesus, which is life.
The Latin text
Chrysostomus in Ioannem
Considera dominatoris clementiam: qualiter et pro una anima ostendit seipsum vulnera habentem, et accedit ut salvet unum. Et nimirum discipuli annuntiantes, digni erant fide, et ipse promittens; sed tamen, quia solus Thomas quaesivit, neque hoc eum privavit Christus. Non autem statim ei apparet, sed post dies octo, ut in medio a discipulis admonitus accendatur in maius desiderium, et fidelior fieret in futurum; unde dicitur et post dies octo iterum erant discipuli eius intus, et Thomas cum eis. Venit Iesus ianuis clausis, et stetit in medio, et dixit: pax vobis
Augustinus
Quaeris a me, et dicis: si per ostia clausa intravit, ubi est corporis modus? Et ego respondeo: si super mare ambulavit, ubi est corporis pondus? Sed fecit illud dominus tamquam dominus: numquid igitur, quia resurrexit, destitit esse dominus?
Chrysostomus
Stat itaque Iesus et non expectat a Thoma interrogari; sed ut ostendat quoniam cum loquebatur ad condiscipulos, aderat, eisdem verbis usus est. Et primo quidem increpat, vel improperat; unde sequitur deinde dicit Thomae: infer digitum tuum huc, et vide manus meas, et affer manum tuam, et mitte in latus meum. Secundo autem erudit dicens et noli esse incredulus, sed fidelis. Vide quoniam infidelitatis erat ambiguitas, antequam spiritum sanctum acciperent; postea autem non, sed firmi erant de reliquo. Dignum autem est quaerere qualiter corpus incorruptibile typos habebat clavorum. Sed ne tumultueris: condescensionis enim erat ut discerent quoniam ipse erat qui crucifixus fuerat
Augustinus de symbolo
Posset autem, si vellet, de corpore suscitato et clarificato omnem maculam cuiuslibet cicatricis abstergere; sed sciebat quare cicatrices in suo corpore reservaret. Sicut enim demonstravit Thomae non credenti, nisi tangeret et videret, ita etiam inimicis suis vulnera demonstraturus est sua: non quod eis dicat sicut Thomae: quia vidisti, credidisti, sed ut convincens eos veritas dicat: ecce hominem quem crucifixistis; videtis vulnera quae infixistis, agnoscitis latus quod pupugistis, quoniam per vos et propter vos apertum est, nec tamen intrare voluistis
Augustinus de Civ. Dei
Nescio autem quomodo etiam sic afficimur amore martyrum beatorum, ut velimus in illo regno in eorum corporibus videre vulnerum cicatrices, quae pro Christi nomine pertulerunt; et fortasse videbimus; non enim deformitas in eis, sed dignitas erit; et quaedam quamvis in corpore, non corporis, sed virtutis pulchritudo fulgebit. Nec ideo tamen si aliqua martyribus amputata et ablata sunt membra; sine ipsis membris in resurrectione erunt mortuorum, quibus dictum est: capillus capitis vestri non peribit. Sed si hoc decebit in illo novo saeculo, ut indicia gloriosorum vulnerum in illa immortali carne cernantur, ubi membra, ut praeciderentur, percussa vel secta sunt, ibi cicatrices, sed tamen eisdem membris redditis, non perditis, apparebunt. Quamvis igitur omnia quae acciderant corpori vitia, tunc non erunt, non sunt tamen appellanda vitia, sed virtutis indicia
Gregorius in Evang
Palpandam autem carnem dominus praebuit, quam clausis ianuis introduxit: qua in re duo mira, et iuxta humanam rationem valde sibi contraria ostendit, dum post resurrectionem corpus suum incorruptibile, et tamen palpabile demonstravit. Nam et corrumpi necesse est quod palpatur, et palpari non potest quod non corrumpitur. Et incorruptibilem se ergo et palpabilem demonstravit, ut profecto post resurrectionem esse ostenderetur corpus suum et eiusdem naturae et alterius gloriae
Gregorius Moralium
Corpus etiam nostrum in illa resurrectionis gloria erit quidem subtile per effectum spiritualis potentiae, sed palpabile per veritatem naturae: non autem sicut Eutychius scripsit, impalpabile, et ventis aereque subtilius
Augustinus in Ioannem
Videbat autem Thomas tangebatque hominem, et confitebatur Deum, quem non videbat neque tangebat; per hoc quod videbat atque tangebat, illud iam remota dubitatione credebat; unde sequitur respondit Thomas, et dixit ei: dominus meus et Deus meus
Theophylactus
Qui prius infidelis fuerat, post lateris tactum, optimum se theologum ostendit: nam duplicem naturam unicamque hypostasim Christi edisseruit: dicendo enim dominus meus, humanam naturam; dicendo vero Deus meus, divinam confessus est, et unum et eumdem Deum et dominum. Sequitur dicit ei Iesus: quia vidisti me, credidisti
Augustinus
Non ait: tetigisti me, sed vidisti me: quoniam generalis quodammodo est sensus visus: nam et per quatuor alios sensus nominari solet, velut cum dicimus: audi, et vide quam bene sonet; olfac, et vide quam bene oleat; gusta, et vide quam bene sapiat; tange, et vide quam bene caleat. Unde et hic dominus dicit infer digitum tuum huc, et vide manus meas. Quid aliud ait quam tange et vide? Nec tamen ille oculos habebat in digito. Ergo sive intuendo, sive etiam tangendo, hoc ait: quia vidisti me, credidisti. Quamvis dici possit non ausum fuisse discipulum tangere, cum se offerret ille tangendum
Gregorius in Evang
Sed cum apostolus dicat: fides est substantia sperandarum rerum, argumentum non apparentium, profecto liquet quia quae apparent, iam fidem non habent, sed agnitionem. Dum ergo vidit Thomas, dum palpavit, cur ei dicitur quia vidisti me, credidisti? Sed aliud vidit, aliud credidit: hominem vidit et Deum confessus est. Laetificat autem valde quod sequitur: beati qui non viderunt et crediderunt: in qua sententia nos specialiter significati sumus, qui eum quem carne non vidimus, mente retinemus; si tamen fidem nostram operibus sequimur, ille enim vere credit qui exercet operando quod credit
Augustinus
Praeteriti autem temporis usus est verbis, tamquam ille qui id quod erat futurum in sua noverat praedestinatione iam factum
Chrysostomus in Ioannem
Cum ergo aliquis nunc dixerit: utinam in temporibus illis fuissem, et vidissem Christum miracula facientem; excogitet: beati qui non viderunt et crediderunt
Theophylactus
Exprimit autem et hic discipulos qui nec plagas clavorum nec latus palpantes crediderunt
Chrysostomus
Quia vero Ioannes pauciora aliis Evangelistis dixerat, subiungit multa quidem et alia signa fecit Iesus in conspectu discipulorum suorum, quae non sunt scripta in libro hoc. Sed nec alii omnia dixerunt, sed quae erant sufficientia attrahere ad fidem audientes. Mihi autem videtur hic dicere ea quae post resurrectionem sunt signa; et ideo dicit in conspectu discipulorum suorum, cum quibus solis post resurrectionem conversatus est. Deinde ut discas quoniam non solum discipulorum gratia signa fiebant, induxit haec autem scripta sunt, ut credatis quia Iesus est Christus filius Dei: communiter ad humanam naturam loquens. Et ut ostendat quoniam non illi cui creditur, sed nobisipsis utile est credere, subdit et ut credentes vitam habeatis in nomine eius, idest per Iesum; ipse autem est vita
20:1
Ver. 1. On the first day of the week. Literally, of the Sabbath, the week being called the Sabbath, after its principal day, or the day of the Pasch. (see on Mat 28:1) Mary Magdalene came. The other gospels speak of the other women but she only is mentioned here, as being their leader, and more zealous and active than the rest.
When it was yet dark. In the early dawn (profundo diluculo), says S. Luke. Note here her activity, watchfulness, and ardour. She seeks Christ in the dawn, and hence she is the first to see Him as the rising sun. As S. Ambrose says on the title of Psalm 55, "For the morning undertaking." This morning undertaking we can ascribe to Mary Magdalene, who went very early in the morning to watch at the tomb, and first greeted the resurrection of the Lord, and as the sunlight grew brighter, she only, and before the rest, recognised the rising of the Sun of righteousness, and as by this morning greeting she rejoiced at the return of daylight, so did she rejoice the more that Christ was raised from the dead, and in her was fulfilled the prophecy, In the evening weeping will tarry (see vulg.) (heaviness may endure for the night, E. V.) but at morning is joy (Psa 30:6).
Unto the sepulchre. To anoint the Body of Jesus, says Nonnus.
And saw the stone taken away. And the Angels, who said that Christ had risen, but the Magdalene did not believe it, and ran to Peter and John, saying, "They have taken away my Lord, and I know not where they have laid Him." See notes on S. Matt. xxviii. 8. S. Jerome remarks (Ep. cl. Hedibiam), Her error was connected with piety piety in longing to see Him whose Majesty she knew, but her mistake was in what she said. Ver. 2. Then she runneth, and cometh to Simon Peter, as the Chief Apostle, and as designated by Christ as His Vicar and successor, (Matt. xvi.), and that other disciple whom Jesus loved, i.e., S. John, who would be more diligent than the rest in searching for the Body of Christ. Ver. 4. So they ran both together. Before the rest, as loving Him above the rest, says S. Gregory.
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And he (John) did outrun Peter, as the younger and more active, and moreover as more desirous of seeing that Body which he had just before seen marred on the cross. Ver. 5. And he stooping down, to look into the tomb, saw the linen clothes with which the Body of Christ had been wrapped. Yet went he not in, paying deference to Peter, as his senior and more worthy, says Lyranus, or else hindered by fear, or seized with a kind of sacred dread at the Body of Christ which was buried there. Ver. 6. Then cometh Simon Peter following him, and went into the sepulchre. Peter (says S. Chrysostom) entered with ardour, and carefully inspected everything. For the soldiers who guarded the tomb, when they saw the angel and the earthquake, ran away through fear. See also S. Jerome, Quæst. vi. ad Hedib. And seeth the linen clothes lie, and the napkin which was about His head (covering His face, as is generally done to the dead, for the sake of seemliness), not lying with the linen clothes, but wrapped together in a place by itself. "This," says S. Chrysostom, "was a sign of His Resurrection, for if they had removed the body they would not have stripped it, and if they had stolen it, they would not have been so careful to fold up the napkin, and put it aside by itself; for John had said before that He was buried with myrrh, which makes linen clothes cling close to the body, so that no one would be deceived by those who said that It was stolen away; for what thief would trouble himself so much about an unnecessary matter?" Ver. 8. Then went in also that other disciple, which came first to the sepulchre. Tropologically, Toletus says that by John are signified all Christians, but by Peter the Pontiffs, Vicars of Christ. Peter then entered the tomb first as the highest in dignity, as the Vicar of Christ; but John came last, because it is possible that he who is first in rank, is behind others in desert and holiness.
20:8
And he saw and believed. Both of them, that is, believed that what Mary Magdalene said was true, namely, that the Body of Christ had been taken away. So says S. Augustine, Theophylact, and Jansen. S. Cyril, Chrysostom, Euthymius, and Nyssen add that both believed that Christ had risen. But this word "believed" more clearly and correctly applies only to S. John, who remembered the words of Christ, that He would rise on the third day. But Peter, on account of the strangeness of a Resurrection, and from His earnest desire to see Him alive again, was more slow to believe that Christ had risen. Whence the Angel significantly said to the women, "Go, tell His disciples and Peter." (Mar 16:7.) Ver. 9. For as yet they knew not the scriptures, that He must rise again from the dead. For although He had solemnly assured them that He would rise, yet on account of its strange and wonderful nature they believed it not, but thought that He spoke in a figure and parable, as He was wont to do. Ver. 10. Then the disciples went away again unto their own home. Peter wondering, John believing He had risen, the Magdalene alone remaining at the sepulchre, to learn something more certain about the Body of her beloved Christ. See S. Augustine (in loc.) "And hence it came to pass that she alone saw Him, she who remained to seek for Him, for perseverance in a good work is a virtue," says S. Gregory, Hom. xxv. Ver. 11. But Mary stood without at the sepulchre weeping. Because she anxiously looked about on every side for the Body of Jesus, as glowing in love for Him, and was beside herself; and not finding Him, wept for grief. "The eyes (says S. Augustine in loc.) who sought, but found Him not, had leisure to weep, and sorrowed more for His being taken from the tomb than that He had died on the Cross, because not even a memorial remained of so great a Teacher, whose life had been taken away."
20:11
And as she wept, she stooped down, and looked into the sepulchre. Though she looked in before and saw that the sepulchre was empty. For, as says S. Gregory (in loc.), "A single look suffices not one who loves. The power of love increases the earnestness of the inquiry: she persevered in seeking, and accordingly she found. And so it was that her desires expanded and increased, and could thus take in that which they found." Ver. 12. And saw two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. All these were tokens of His glorious Resurrection, and prepared the mind of the Magdalene to believe it. One sat at the head and the other at the feet, to signify that the whole Body of Christ had risen, and that, by assuming the immortal form and glory of angels, He had entered into their company, and had left these two angels, as guardians of the tomb, to announce the fact to the Magdalene. Origen says that, mystically, the angel at the feet represented the active, the angel at the head the contemplative, life. For they are both of them from Jesus, about Jesus, through Jesus, and on account of Jesus. Ver. 13. They say unto her, Woman, why weepest thou? This is no place for weeping, but rather for rejoicing, and being glad. Because thou seest not here the dead Body of thy Beloved One, thou oughtest to infer that Jesus has risen, and is no longer among the dead, but among the living; and more than this, that He is passing a blessed and heavenly life among the glorious angels, such as we are ourselves.
20:13
She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. I weep for three reasons. (1.) Because of the ignominious death of my Lord. (2.) Because His Body has been taken away, for if I saw It, I should kiss It, lament over It, and anoint It. (3.) Because I do not know where to look for It. For did I know, I should haste to the spot, embrace It, and overwhelm It with kisses. See here how Jesus suffers the souls of those that love Him to remain in ignorance for a while, in order to sharpen and enkindle their desire for Him; and when it is thus sharpened and enkindled, to comfort and make them glad with the full revelation of Himself. Ver. 14. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Christ appeared behind the Magdalene, so that the angels who beheld Him rose up and bowed their heads, and exhibited other tokens of reverence and adoration towards Him. And this was why she turned about, viz., to see who it was whom the angels saluted so reverently. So S, Chrysostom (Hom. 85), and the author of the Quæst. ad Antioch (Quest. lxxviii.), [Pseudo-Athanasian]. Some think that Christ made a noise with His feet to attract her attention.
20:14
And saw Jesus. "The first to share the joy: as loving more than all."
And knew not that it was Jesus. As appearing in the form of the gardener. Just as He appeared in the form of a stranger at Emmaus. For glorified bodies can put on any appearance they please, not by changing their own appearance, but by presenting only a refracted appearance to the sight of others. Christ did this, in order that she should not be startled. He appeared to her in consequence of her intense love to Him. But because she did not believe that He was alive, He veiled Himself from her, and presented Himself to her outward sight as the person she fancied Him to be. So S. Gregory (Hom. xxiii.), speaking of the disciples at Emmaus. Ver. 15. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? S. Ambrose (Lib. iii. de Virg.) explains the whole passage minutely: "Woman, why weepest thou? He who believeth not is a woman; for he that believes rises up into the 'perfect man, into the measure of the stature of the fulness of Christ.' It is a reproach not on her sex, but on her slowness of belief. It is well said a woman hesitated, though a virgin had already believed. Why weepest thou? Thou thyself art in fault, as being incredulous. Dost thou weep because thou seest not Christ? Believe, and thou wilt see Him. Christ is close by thee, He never fails those that seek Him. Thou shouldest not weep, but have ready faith, as God requires. Think not of mortal things, and thou wilt not sorrow; think not of perishing things, and thou wilt have no cause for weeping. Thou weepest for that, at which others are glad. Whom seekest thou? seest thou not that Christ is at thy side?" Origen wrote a striking Homily, and one full of devout feelings, respecting the Magdalene, in which he says, among other things, "Love made her stand there, and sorrow caused her to weep. She stood and looked around, if perchance she could see Him whom she loved. She wept, as thinking that He whom she was looking for, had been taken away. Her grief was renewed, because at first she sorrowed for Him as dead, and now she was sorrowing for Him as having been taken away. And this last sorrow was the greater because she had no consolation." And then he proceeds to lay open the sources of her sorrow, saying, "Peter and John were afraid, and therefore did not remain. But Mary feared not, because she felt that there was nothing left for her to fear. She had lost her Master, whom she loved with such singular affection, that she could not love or set her hopes on anything but Him. She had lost the life of her soul, and now she thought it would be better for her to die than to live, for she might perchance thus find Him when dead, whom she could not find while she lived. 'Love is strong as death.' What else could death do in her case? She was lifeless, she was insensible: feeling she felt not, seeing she saw not, hearing she heard not. And she was not really there, even where she seemed to be. Her whole thoughts were with her Master, and yet she knew not where He was. I seek not for the angels, who do but increase, and not remove my grief, but I seek my own Lord, and the Lord of angels." And after a few more bursts of glowing and holy affections, he adds, "I am straitened on every side, I know not what to choose. If I remain by the tomb, I find Him not; if I retire from it, I know not where to go, or where to seek for Him: hapless that I am. To leave the tomb is death to me, to remain by it is irremediable sorrow. But it is better for me to keep watch over His tomb, than to go far away from it. For perhaps when I return, I shall find that He has been taken away, and His sepulchre destroyed. I will therefore remain here and die, that at least I may be buried by the sepulchre of my Lord. Return, my beloved one, return, the loved one of my vows." He then adds, "Why, Beloved Master, dost Thou trouble the spirit of this woman? Why dost Thou distress her mind? She depends entirely on Thee, she abides entirely on Thee, she hopes solely on Thee, and utterly despairs of herself. She seeks Thee, as seeking or thinking of no one besides. And perhaps she does not recognise Thee because she is not in her right mind, but quite beside herself for Thy sake. Why then dost Thou say, 'Why weepest thou-whom seekest thou?'"
20:15
She, supposing Him to be the gardener, saith unto Him. Because, as Theophylact and Euthymius say, "He was meanly dressed, and because He seemed from His dress to be at home there. She knew that Joseph of Arimathæa did not live there, and supposed that He was the person left in charge of the garden. So F. Lucas. [Pseudo]-Origen proceeds, "O Mary, if thou art seeking for Jesus, why dost thou not recognise Him? And if thou dost recognise Him, why art thou seeking for Him? Behold Jesus cometh to thee, and He whom thou seekest asketh of thee, 'Woman, why weepest thou?' And thou supposest Him to be the gardener, as not knowing Him. For indeed Jesus is also the Gardener, as sowing the good seed in the garden of thy heart, and in the hearts of His faithful servants." Whence S. Gregory (in loc.), "Is He not the Gardener who planted in her breast, through His love, the flourishing seeds of virtues?"
Sir, if thou hast borne Him hence, tell me where thou hast laid Him, and I will take Him away. She does not say "Whom," but means Jesus, of Whom her heart was full. S. Thomas and others say, that this is the feeling of those who are deeply in love. They suppose that others are thinking about the same person as themselves. Although she might have thought that He knew the answer she had already given to the angels, They have taken away my Lord, &c., as S. Chrysostom seems to indicate. [Pseudo]-Origen remarks, "Such great grief for Thy death had overwhelmed her, that she could not think of Thy resurrection. Joseph placed Thy body in the tomb, and Mary also buried her spirit there, and so indissolubly united it as it were to Thy body, that she could more easily separate her soul from the body which it animated, than she could separate her soul from Thy dead body, for which she was seeking. For the spirit of Mary was more in Thy body than in her own; and in seeking for Thy body she was at the same time seeking for her own spirit, and where she lost Th body she lost also her own spirit. What wonder then she had no sense, since she had lost her spirit? What wonder if she knew Thee not, as not having the spirit wherewith to know Thee? Give her back then her spirit, I mean Thy body, and she will then regain her senses and abandon her error."
And I will take Him away "What if He is in the High Priest's palace? What if He is in Pilate's house? Yes, I will take Him away. Love conquers everything. It counts impossibilities as possible, nay, as easy." So [Pseudo]-Origen and S. Chrysostom. Though S. Jerome (Quæst. v. ad Hedib.) regards them as the words of ignorance and want of consideration. Ver. 16. Jesus saith unto her, Mary. She turned herself, and saith unto Him, Rabboni, which is to say, Master. He called her not merely by her own name, but with that tone of voice, that sweetness, grace, and efficacy, with which He used to speak to her; and she at once recognised Him. Whence [Pseudo]-Origen, wondering at the condescension of Christ, exclaims, "O the change of this right hand of the most High (Psa 77:10). My great grief is turned into great joy; the tears of sorrow are changed into the tears of love. When she beard the word 'Mary' (for thus He used to address her), she perceived a wondrous sweetness in the name, and knew that He who called her was her Master. Her spirit then revived and her senses returned, and when He wished to add something more, she could not wait, but from excess of joy she interrupted Him, saying, Rabboni. For she thought that having found the 'Word' she did not require a single word more, and she deemed it more profitable to touch the 'Word' than to hear any words whatever. O vehement and impatient love! It was not enough for her to see Jesus and to talk with Him; unless she also touched Him, for she knew that virtue went out from Him, and healed all." She turned herself. For when He was slow in answering, she had looked away from Him towards the angels, as if to ask them who was this gardener who was talking with her, and why they stood up and greeted Him with such reverence? But when she heard Jesus addressing her by name, and recognised His voice, she was enraptured with joy, and at once looked straight towards Him. The voice of the Shepherd reaching the ears of the lamb, at once opened her eyes, and soothed all her senses with its secret power and wonted sweetness; and so carried her away out of herself, that she at once was carried away with unhoped-for and inexplicable joy, and cried out " Rabboni," my Master. I, as Thy disciple, Thy spiritual daughter, give myself wholly to Thee. In Thee who hast risen, I myself live again, I exult and rejoice. So S. Cyril, Chrysostom, and others. And accordingly she fell down at His knees, and wished, as she was wont, reverently to touch His head and His feet, and cover them with kisses. Just as the Shunammite embraces the feet of Eliseus the prophet (2Ki 4:27). This is plain from Christ's instant prohibition.
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Rabboni. This was a word of greater reverence than Rabbi, and was used by the Magdalene only after His Resurrection. [But see Mar 10:51.] Ver. 17. Jesus saith unto her, Touch Me not; for I am not yet ascended to My Father, &c. This is a difficult passage, and the connection between the two parts is even more difficult. (1.) S. Augustine explains the connection thus, "Touch Me not, for as yet thou art not worthy to touch Me; for in thy thoughts regarding Me, I have not as yet ascended to My Father, for as yet thou dost not perfectly believe that I am the Son of God, and that I ascend to My Father." And S. Jerome (Quæst. v. ad Hedibiam) explains it much in the same way. But this is a mystical rather than a literal explanation. As also is that of S. Leontius (Serm. ii. de Ascens.), "I do not wish you to approach Me bodily, or recognise Me with thy bodily senses. I reserve thee for higher things. I am preparing for thee greater things. When I shall have ascended to My Father, then wilt thou touch Me more perfectly and truly, for thou wilt comprehend that which thou touchest not, and believe that which thou seest not." (2.) S. Cyril (Lib. xii. cap. i.) says, " He forbade her to touch Him, to signify that no one ought to approach His glorified Body, which was soon to be touched and received in the Eucharist, before receiving the Holy Spirit, which He had not yet sent." But, on this ground neither would the other women, or Thomas, or the rest have been able to touch Him which yet they did. (3.) S. Chrysostom (in loc.), Theophylact, and Euthymius say that He forbade her to touch Him, because He wished to be touched with greater reverence than heretofore: since He would not henceforth hold converse with men, but with angels and blessed spirits. But it does not appear that the Magdalene failed in reverence. And after all, what connection has this with the reason given, "I have not yet ascended to My Father"? (4.) [Pseudo]-Justin (Quæst. a Gentibus, propos. xlvii.), and after him Toletus and others, explain it thus: Touch Me not: for I am shortly about to ascend to heaven, and I wish to withdraw you gradually from My accustomed presence. Therefore, says [Pseudo]-Justin, "He did not constantly show Himself to His disciples after His Resurrection, nor yet withdraw Himself entirely from their sight, so that He was seen, and yet not seen." But this explanation is not clear, and requires many things to be supplied, besides misinterpreting the reason given. (5.) The best explanation is this, "Do not waste any more time in thus touching Me. Go and bear the glad tidings of My Resurrection to My disciples at once. I do not just yet ascend into heaven. You will have ample time before then to touch and converse with Me." (See Suarez, par. iii. Disput. xlix. § 3, Ribera (in loc.), and others.) Christ afterwards allowed Himself to be touched by her and the other women, because they were then on their way to tell the Apostles that He had risen. (Matt. xxviii. 9.) 1. It is said that Christ when speaking these words touched the forehead of the Magdalene, and that Sylvester Prieras saw those marks when her tomb was opened in 1497 (see Surius, in Vita S. M. Magdalenæ). 2. S. Epiphanius (Her. xxvi) gives a moral reason, viz., that Christ did not wish to be touched by any woman, except in the presence of others; an example followed by SS. Augustine and Ambrose, S. Martin, S. Chrysostom, S. Charles Borromeo, and others. 3. Rupertus gives an allegorical reason. Mary, he says, here represented the Gentile Church which was to come to Christ, not by corporal but by spiritual contact, after His Ascension. See also Chrysostom, Serm. lxxv. It is most probable, as S. Augustine (de Consen. Evang. iii. 24), Theophylact, and Euthymius (in cap. ult. Matt.), and S. Jerome (Epist. ad Hedibiam, Quæst. v.) say, that Mary hastened away, and came up with the other women who went away with Peter and John, and that she then saw Christ again when He appeared to them all; that she then touched His feet, and adored Him (see Matt. xxviii. 9). But Toletus says it was not so. Tropologically. Hence learn that it is more acceptable to Christ to comfort those who are in any affliction, than to look only to one's self. So that when necessity, or piety or charity require it, it is allowable to postpone the Sermon, or even Mass, on a Feast day, for the purpose of aiding the sick and suffering. See notes on Matt. ix. 13. Symbolically. S. Bernard (Serm. v. in Fest. Omn. Sanct.) says, "This is a word of glory, 'A wise son is the glory of his father.' Touch Me not then, says the Glory. Seek not glory as yet, rather avoid it. And touch Me not till we come to the Father, where all our glorying is secure."
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But go to My brethren. He calls them "Brethren" out of His wondrous condescension, being, as He is, not only as God but also as man, the Head and Lord of all. For all men are brethren as descended from Adam, and as the sons of God by grace. But the term properly applies to them as Apostles. And Christ was an Apostle, as being sent by God, and He associated with Him in His office Peter and the rest. The Pontiff calls in like manner the Cardinals and Bishops his brethren, though he is their superior. Christ speaks of them in this way to inspire them with courage, as though He said, Though they have forsaken Me, yet I do not forsake them; and by taking on Me the nature of man on rising again, I will show Myself to be their Brother.
And say unto them, I ascend unto My Father and your Father, and to My God and your God. Remind them of what I said to them before My Passion, that after a few days I should ascend to God the Father. He says, "My Father and your Father," Mine by nature, yours by grace, as S. Augustine says, to show that they had in common God as their Father. He as His Father by nature, they by adoption. So S.. Ambrose (de Virginitate). Moreover, S. Hilary (de Trinit., Book xi.), "He is His Father, as of all others, in respect of His human nature; and God, as He is the God of all men, in that nature in which He is a servant for God the Only Begotten is without brethren." But it is simpler to say that He called Him "My Father," to designate His own Divine Nature, and "My God" to set forth the human nature He had assumed, and that thus He was Very God, and very man. So S. Ambrose (ut supra), referring to Heb 2:11. It means then, Tell the Apostles to banish their fear and sorrow, for I have risen from the dead, and love them as brethren, and therefore shall soon ascend to heaven, to prepare a place for them, that they may follow Me thither, and that I may send them the Holy Spirit from thence, to make them resolute preachers of My Gospel. Ver. 18. Mary came and told the disciples, I have seen the Lord, and He has said these things to me. She thus became an apostle and evangelist to the Apostles. And accordingly, when she was driven into exile by the Jews, and arrived at Marseilles, she preached the gospel to the people there. And she fully deserved this honour, by her glowing love to Christ, her faith and constancy, which led her to the sepulchre by herself at early dawn, where she waited patiently till she saw her Jesus. Ver. 19. Then the same day at evening, on the first day of the week. Or the feast of the Pasch. (See notes on Mat 28:1.)
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When the doors were shut. Calvin says that Christ opened the doors, or entered through an open window, so as not to be compelled to admit that one dimension could penetrate another penetratio dimensionum, or that two bodies could exist together in the same place, which Durandus (in iv. dist. 44, Quæst. vi.) says is even beyond the power of God. But S. John here intimates the contrary, for he says that the doors were shut, to signify that Christ passed through the closed doors, as He did both at His conception and nativity, and passed through the stone when He rose from the grave, thus manifesting the almighty power of His Godhead, and the gifts conferred upon His glorified Body. On this subject see Bellarmine, de Eucharistia, iii. 6, who quotes both Greek and Latin fathers on this point. As S. Augustine, "The closed doors opposed not His Body. Let us grant that God can do anything, which we admit, though we cannot understand. It all turns on the power of the Creator." (S. Ambrose on Luk 24; S. Hilary, de Trin. lib. iii.; S. Justin Martyr, Resp. ad Græcor Quæstiones; Epiphanius, Hæresi, lxiv.) "As our Lord rose from the grave, not by raising up another Body, but the very same, changing it into the subtile nature of a spirit, thus He entered the closed doors, a thing impossible to our gross bodies," &c. (Origen). And S. Cyril, "The Lord entered suddenly, the doors being closed, overcoming the ordinary nature of things by His omnipotence; for being true God, He is not under the power of nature." And Euthymius, quoting S. Chrysostom, "He did not knock at the doors, lest they should be alarmed, but as God entered through them, though closed." Tropologically. Christ appears to those who have closed the doors of their mind to the world and the flesh, and gives them unexpectedly the sweetest peace. As S. Gregory (Lib. iv. in Lib. i. Reg. cap. v.) says, "They have their doors closed, who keep their bodies strictly guarded against human frailty and carelessness. They too are within, because they rest in the inward love of the life above. And the Lord appears to them on His Resurrection, because they behold His glory the more clearly, the more strictly they despise the world and imitate the mystery of His Passion. And they too can be filled with His Spirit within, because they enjoy His gifts and graces in abundance who have trained themselves for their enjoyment by despising the things of sight."
And stood. Without any previous sign of His coming, with the swiftness of thought. Tropologically. S. Bernard says (Serm. vi. de Ascens.), "Thou art deceived, O Thomas, in hoping to see the Lord when separated from the company of the Apostles. The truth loves not holes and corners, takes no pleasure in places apart. He stands in the midst, that is, He takes pleasure in common discipline, common life, common studies."
And saith unto them, Peace be unto you. This is the usual Hebrew mode of greeting, for peace brings with it every good, war every evil. Ver. 20. And when He had so said, He showed them His hands and His side. It is clear from this verse (and still more clearly from ver. 27) that Christ after His Resurrection retained not only the scars, but even the very holes, of His wounds, and that really and not in appearance. So S. Augustine teaches in answer to Porphyrius (Epist. xlix. [ al cii.] ad Deogratias). He did not fill them up with His glorified flesh, but left them open, in order that they might be incontrovertible proofs of the truth of His Body, and of Its Resurrection. So S. Cyril and Leontius. S. Augustine says (in loc.), "The nails had wounded His hands, the spear had pierced His side, and the marks of the wounds were left, to heal the hearts of the doubtful." 2. This was a sign of His victory over sin, the world, the flesh, and the devil. So S. Augustine and S. Ambrose in Luke (cap. ult.) 3. To inspire us with greater confidence, inasmuch as Christ, by displaying these wounds to the Father, intercedes for us. See S. Anselm on Heb 9 and [Pseudo]-Cyprian, de Baptismo Christi. 4. To enkindle our love, and to lead us in return willingly to bear even death itself for His sake. So S. Ambrose (ut supra), and S. Gregory in Son 3:5. That Christ might in the day of judgment convict Jews and reprobates of impiety and ingratitude, in neglecting such great grace. So S. Augustine. All theologians teach us (as well as S. Cyril, xii. 58) that Christ carried these wounds into heaven, and will retain them for ever. See Zec 13:6, Joh 19:37. It was miraculously so ordered by God that these wounds interfered not with the actions and motions of His Body. (See Suarez, iii. part Quæst. xliv., Disput. xlvii. art. 4, sect. 2.) S. Augustine accordingly thinks (de civ. xxii. 20) that it will be thus with the wounds of the martyrs. He thus writes, "Are we so inspired with love for the martyrs as to wish to behold in their bodies the scars of the wounds which they suffered for Christ? And it may be we shall see them. For this will not be a deformity, but an honour; and even though some of their limbs have been cut off, yet will they not appear without them at the resurrection. For it was said to them, 'Not a hair of your head shall perish.'" He adds, and "these proofs of their virtue must not be counted as defects." S. Cyril (ut supra) seems to deny this; but he is not speaking of martyrs, but of those who have some natural defect, as those who are blind, deaf, &c. These will rise again with all their faculties.
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Then were the disciples glad when they saw the Lord, and recognised Him by His wounds. S. Augustine (de Civ. xxii. 19) says, "The brightness with which the righteous will shine as the sun, seems to have rather been veiled in Christ's person than wanting. For man's feeble sight could not have endured it, when steadily looking at Him, in order to recognise Him." They were glad, not only because they saw that Christ was risen, but also because they hoped that all His gracious promises would now be made good. Ver. 21. Then said Jesus to them again, Peace be unto you. Why again? The Interlinear Gloss says, "It was a repeated confirmation, Peace upon peace, according to the prophet." Bede says, "He repeats it, because the virtue of charity is twofold, or because He is the peace who makes both one." The Gloss, "He offers peace, who came for the sake of peace; and He repeats His words to show that all things whether in heaven or in earth are restored to peace through Him." S. Chrysostom, "Because they were waging an unappeasable contest with the Jews." He proclaims peace in order to console them, and sets forth also the power of the cross, by which He drove away all sorrow, and conferred every good, which is peace. But a further joy was announced to the women, for they had to bear the curse, "in sorrow shalt thou bring forth," and they were indeed in sorrow.
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As My Father hath sent Me, even so send I you. With like power, authority, end, mode, and love. Observe here by this word 'as' Christ in a manner puts His Apostles on an equality with Himself, that is proportionately, as His successors and vicars. This word signifies likeness in office; with the same power and special authority with which the Father sent Me to found His Church, do I send you as its teachers and rulers (as I am Myself), that ye may have power to remit sin, as I also have. So Rupertus, S. Cyril, Theophylact, who maintain that by these words Christ made His Apostles His Vicars, the teachers and pastors of the world, and communicated to them His own office and authority, that is to say, all ecclesiastical authority, in fact made them Bishops. But Turrianus thinks that they were created Bishops on the day of Pentecost, as he writes in his notes on the Apostolic Constitution, vi. 11. Bellarmine (de Rom. Pontif, i. 24), following Turrecremata, thinks that only S. Peter was ordained Bishop by our Lord, and that the other Apostles were ordained by S. Peter. Suarez considers it more probable that all the Apostles were ordained Bishops by Christ, though not certain as to time and place (see Tract de Fide, Disput. v. sect. 1 Num 8). S. Augustine takes this latter view (Quæst. xcviii. in Quæst. N. and Vet. Test.) (2.) The word 'as' signifies similarity of origin. The beginning of Christ's mission, as also that of the Apostles, was God Himself. (3.) It signifies likeness of object or end, that is, the propagation of the faith and the salvation of the world. So S. Cyril and Leontius. (4.) Likeness of mode, that ye way confirm your teaching by miracles, as I have confirmed Mine. (5.) Likeness of mutual love. As the Father sent Me to shed My blood from love of Him, with the same love do I send you. For it is a mark of the supreme love of God when He makes any one his witness and martyr. Hear S. Gregory. "In sending you forth among the perils of persecutors, I love you with the same love that the Father had to Me, when He sent Me to endure My Passion." Ver. 22. And when He had said this, He breathed on them, and said unto them, Receive ye the Holy Ghost. Why did He breathe on them? (1.) To signify the nature of the Holy Spirit, as proceeding both from Him and the Father. For as a man by breathing on another imparts to him his breath, so the Father and the Son by breathing produce the Holy Spirit, and communicate to Him their Spirit and Godhead. So S. Augustine (in loc.), Cyril, Bede, and others. This breathing was not the Holy Spirit Himself, but a sign of Him: so that it means, Receive by this breathing,-as by a sign and instrumental cause, the gift of the Holy Spirit. (2.) To signify that the Holy Spirit was consubstantial with Himself and the Father. (3.) To show that it was He who first breathed into Adam the breath of life. As if He would say, I first gave Adam his natural life by breathing on him, so by breathing on you, do I give you that Holy Spirit which bestows on you supernatural and divine life. I who first created men, am now their re-creator and restorer. See S. Cyril (Lib. xii. 56), Leontius, Euthymius, and S. Athanasius (Quæst. lxiv. ad Antiochum). (4.) S. Cyril and S. Basil (de Spir. Sancto, cap. xvi.) and S. Ambrose (Serm. xx. in Ps. cxviii. [cxix.]) say that Christ, by these words, signified that He breathed into Adam not only breath but grace, and because he had lost grace by sin He restored it in this way to the Apostles, and through them to all men, being in fact the restorer of grace. He seems to say, Receive ye the Spirit which ye lost in Adam's person by sin. Breathe Him forth on penitents in the sacrament of penance, remit through Him their sins and restore them to the life of the Spirit by grace. Hear S. Cyril. "Man was at first made by the Word of God, and God breathed into him the breath of life, and strengthened him by the imparting of His Spirit. But since he fell by disobedience, God the Father refashioned him, and brought him to new life by His Son. And we may learn that as it was He who in the beginning created our nature, and sealed it by His Holy Spirit, so when He began the renewal of our nature, He gives the Spirit to the disciples by breathing on them, that just as we were created by Him at first, we may in like manner also be renewed by Him. Symbolically. This breathing represents sin as a black cloud. For as a cloud is dispersed by the wind, so is every cloud of sin driven away by the breath of the Spirit. See Is. xliv. And again, it represents the judiciary power of remitting sins, which is exercised by the breath of the voice which says, I absolve thee. Tropologically. It denotes that a Priest, in order to remit sin, should possess a mighty spirit, charity, and zeal, so as to breathe on penitents and lead them to true penitence, sorrow, and repentance, and thus dispose them for the remission of their sins. And so we see Confessors who are gifted with mighty resolution, wound with the spirit of their mouth many and great sinners, and convert them to holiness. Just as we read that S. Ambrose, when hearing the sins of those who confessed to him, was wont to weep, and thus by his own tears lead them to tears and contrition.
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Receive ye the Holy Ghost. The Apostles had already received the Holy Ghost in Baptism and Holy Communion. But they were about to receive His fulness, according to Christ's promise, at Pentecost, in order to the conversion of the Gentiles, when the Holy Spirit descending on them visibly in form of fiery tongues, filled them to the full with all His gifts, and especially with the power of preaching. But here He confers on them the Holy Ghost for another purpose, the remission of sin. "Receive ye the Holy Ghost," that is, power to remit sins by the Holy Ghost. So Theophylact, Euthymius, and Rupertus. This signifies that He came as was prophesied by Isaiah (xxvii. 9), and that both Christ and the Father gave the Holy Ghost. And from hence it is clear that the Holy Ghost is given, not merely by grace making us acceptable (to God), but also by grace given freely, as is the power of remitting sins, which is given to priests even in mortal sin, when they are ordained. For the Holy Ghost is the primary author of grace who works in the sacrament, and by it remits sins, even though its minister be an ungodly man. Whence Cyril and Chrysostom thus expound the passage, Receive the Holy Ghost, that is, the power of remitting sin by the Holy Ghost, co-operating with you in that sacrament and remitting sins. And again, by the Holy Ghost you must understand with S. Augustine (in loc.), and S. Ambrose (Serm. x. in Ps. cxviii. [cxix.]), the very grace and charity of the Holy Ghost. For this was infused into the Apostles more fully and abundantly, and is likewise by the power of the sacrament of order infused into priests at their ordination (unless they put an obstacle and choose to continue in their sins, and refuse to be contrite for their past sins), so that they may duly and without sin administer the sacrament of penitence, and absolve sinners. For a priest who absolves others ought to be free from sin; if not, he is guilty of sin, and yet truly absolves sinners. From these words it is clear that the Holy Ghost has the primary and highest power of forgiving sins, and that He communicated this power to the Apostles, and accordingly that He Himself is truly God. (So S. Basil, Lib. v. contra Eunomium; S. Ambrose, Lib. iii. ch. 19, de Spir. Sancto, and S. Chrysostom, Hom. vi. on 2 Cor.) The same power is indeed common to the whole Holy Trinity, but specially belongs to the Holy Ghost, as do Goodness and Love, and all the work of sanctification, just as Power specially belongs to the Father, and to the Son Wisdom, and all its works. 2. Observe that the Holy Ghost and His power of remitting sins are here given them, not only for their own sakes, as about to be judges of sinners in the tribunal of penitence, but also for the sake of penitent sinners themselves. And consequently the same power is given even to wicked priests when they are ordained, as the power of judging in a secular court can be given to a wicked judge. But yet if they dispose themselves by penitence to the right reception of the Sacrament of Ordination, they will receive therein the Holy Ghost even to their own sanctification, to make them the more fit to sanctify others (penitents, for instance), as was here done to the Apostles. 3. S. Cyril (and Maldonatus after him) remarks that the Holy Ghost was here conferred on S. Thomas, even though absent, and with it the consequent power of remitting sins, just as the spirit of prophecy was given by Moses to Eldad and Medad who were absent. But the contrary opinion seems more true. For Thomas was then unbelieving and incapable of receiving the Holy Spirit, and accordingly the Holy Ghost was given him on the eighth day when Christ appeared to him, and converted him by showing him His wounds. So Toletus, Ribera, and others. Lastly, notice this act of Christ as an example for ecclesiastical ceremonies. Christ, by the ceremony of breathing on them, gave the Apostles the Holy Ghost and the power of remitting sins. Therefore ecclesiastical ceremonies are not useless, frivolous, and superstitious, but seemly, efficacious, and sacred. Ver. 23. Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained. Calvin twists and turns this to make it mean the preaching of the Gospel, namely, that they to whom ye preach the Gospel, if they believe it, will have their sins forgiven by their mere belief. But every one sees that this explanation is strained, forced, foolish, and ridiculous. For in this way it would not be the Apostles, but believers themselves who would themselves remit their own sins, which is absurd. For no one is judge in his own case, or stands higher than himself, so as to remit his own sins. (2.) These two things, viz., preaching the Gospel and remitting sins, are clearly dissimilar and distinct, the one being the work of an Apostle in preaching, the other the judicial act of a judge. (3.) The Gospel must be preached to all: and consequently this absolution of Calvin's must be given even to all the wicked. But Christ wishes not that all sins should be remitted, but orders that some should be retained, and that the Apostles and their successors should be judges in this matter. (4.) Christ had already given the Apostles power to preach (Luke x. 1), and commanded them to preach to every creature. Why then should He repeat all this in such obscure and unintelligible words? I say therefore, it is a matter of faith to understand this passage of the sacrament of penance, wherein the priest, as judge, remits not only the punishment but also the guilt of penitents who accuse themselves in confession. This is clear from the words themselves, all of which signify that a judicial power of remitting or retaining sins was here given to the Apostles as judges in the tribunal of conscience. For so all the Fathers and the whole Church in every age understood the words. See Council of Trent, sess. xiv. can. 3 and 1. Bellarmine quotes the testimonies of the Fathers (De Pœnit. iii 2), and amongst them S. Gregory, who says, "They hold the chief place in the Divine judgment, so as in the place of God to retain some men's sins, and remit the sins of others." The meaning then is, "I give you by the Spirit the power of Order, which a man can have even when in sin, and I confer on you at the same time grace and sanctification, to enable you to exercise this power in a worthy and holy manner, not merely for the salvation of others, but also for your own. And ye will really remit sins as my ministers, and not merely announce that they are remitted, and whosesoever sins ye retain, either with some, because they do not come to you, or others because ye will consider them undeserving of absolution, are retained in heaven by God." You may say, Cyril explains this passage as speaking of the preaching of the Gospel. I reply, Cyril does not explain these latter words, as speaking of the preaching of the Gospel, but the former words, "As the Father sent Me, even so send I you." But you will say again, Cyril says that sins are remitted in two ways, by Baptism and repentance. But I reply, "This is true, but not to the point. Christ is properly speaking of the tribunal of Penance, but Cyril extends His words to include Baptism. Christ is here speaking of the judicial remission of sins, which is to be had specially, not in Baptism, but in the sacrament of Penance only." See S. Chrysostom (Lib. iii. and vi. De Sacerdotio), where he shows that priests are of higher honour than not only kings but even angels, who have not the power of remitting sins. Moreover, Christ by here instituting the tribunal of Penance, sanctioned, in this very way, Sacramental Confession, and enjoins it by Divine right. For sins cannot be remitted in this tribunal unless they are known, nor can they be known, unless they are confessed, for they are frequently secret; nay more, hidden in the mind. It is therefore necessary that the penitent should act as his own accuser, and should be at the same time a criminal, an accuser, and a witness against himself, and sh uld humbly ask pardon of the priest, as his judge, for the sins whereof he accuses himself, and for which he is penitent. But if the priest sees that he is truly penitent, he will pronounce the sentence of absolution, and will, in the Name of Christ, as His Vicar, pardon all his sins. For Christ ratifies the sentence of His priest, and pardons everything which His priest pardons, and what he retains, Christ also retains. For Christ in the Gospel often bids men to repent of their sins. But this they should do in the way which Christ instituted, that is, by submitting to the Sacrament of Penance, that is, by confessing their sins to the priest, and asking him for absolution. See Council of Trent, sess. xiv. cap. v. Cajetan therefore is wrong in saying that Confession is not here enjoined. This error is a heresy since that Council, but Cajetan lived before it.
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And whosesoever sins ye retain, they are retained. This does not signify merely a refusal of absolution, but positive power. For it means, Those whom ye count unworthy of absolution, on account of their unfitness, whom ye reject, and consider guilty of sin, and deserving of hell, God will judge in like manner, who alone primarily and by His own authority forgives or retains sins. It belongs to God alone to condemn an offence against Himself. But in this matter He appoints priests to be as it were His Vicars. See Matt. xviii. 18. If a priest sees that a penitent has not serious sorrow for his sins, or no serious purpose of amendment, as refusing, e.g., to give up his concubine, or other occasions of sin, or who will not restore the good name or the wealth which he has stolen from his neighbour, the priest ought to refuse such a one absolution, to judge that he is unfit for absolution, and that he must abide in his sin, and incur the guilt of hell. Lastly, observe that though the Apostles were ordained priests before His Passion, and at His last supper after the institution of the Eucharist with these words, Do this, &c., yet they then received only the power of consecrating the Eucharist; but after Christ's resurrection they received from Him another power, that of remitting sins. These are two different powers, and can be divided and separated from each other. For Christ had this pre-eminent power of appointing priests in a different way from that in which they were afterwards to be appointed. For now in the ordination of priests the matter is the Chalice and Paten with the Bread and Wine, the form being, "Receive thou power to offer sacrifice." And when the bishop delivers these vessels to any one, pronouncing these words, he makes him a perfect priest, and confers on him both the power of remitting sins and also of offering sacrifice. So that when he says afterwards, "Receive thou power to remit, sins" these words are not of the essence of the form, but merely declare the power which was given in those former words. (See Soto, Contr. Paludanem in iv. Dist. 24, Quæst. i., art. 4; and Gregory de Valentia, Tract de Ordine, disp. 9, Quæst. 1, punct. 5.) Ver. 24. But Thomas, one of the twelve, called Didimus, was not with them when Jesus came. Didymus means a twin. See notes on. chap. xi. 16. But here he is so called (double, doubtful) because he wavered and doubted as to Christ's resurrection. He was at that time weaker than the other Apostles, but afterwards (after Christ again appeared) was bolder and more full of faith than all of them, inasmuch as he alone traversed nearly the whole world in preaching the Gospel. Stapleton (de Vita Thomæ) says that he went to the furthest part of India, to Abyssinia and China, and even to America.
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Was not with them. S. Chrysostom, Theophylact, and Euthymius suppose that having fled away with the other Apostles, he had not yet returned. But S. Augustine, Bede, Lyranus, D. Thomas, and others say in reply that he was with the other Apostles when the two disciples returned from Emmaus, but that he disbelieved their story, and went away. It is supposed that when S. Luke says (xxiv. 11), "their words seemed to them as idle tales," he was referring to S. Thomas. Ver. 25. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe. Thomas sinned in this (1) by unbelief, (2) by obstinacy, (3) by pride, (4) by irreverence (for when all the other Apostles said that He had risen, he obstinately stood out, and refused to believe, (5) by presumption, because he would not believe, unless he thrust his hands into the wounds (canst thou then presume, O Thomas, to lay down laws for Christ?), (6) by persisting in this unbelief for eight days when, it may be, the Mother of Christ urged him to believe to be not merely unbelieving as to the mode of the resurrection (as S. Ambrose supposes), but even as to its truth, as though the other Apostles were taken in and deceived, having seen only a ghost or phantom, and not Christ Himself (See Origen, Lib. ii. Contr. Celsum; S. Augustine, Lib. xvi. Contra Faust. cap. 33; and S. Gregory, Hom. xxvi.) Besides, this unbelief of S. Thomas' arose partly from his not believing Christ to be God. For had he believed this, he would easily have understood that Christ could have raised His Body to life again, and it is surprising that Cyril should say that Thomas believed Him to be God; and it partly arose from His excessive sorrow, especially because he alone had not seen Christ at the same time as the other Apostles. This wounded him much, and caused him to utter these bitter words. So Cyril, xii. 57. But God allowed it to be thus, in order that Thomas and we should be confirmed in humility, and in belief in the resurrection by this fresh appearance of Christ. So S. Gregory, Hom. xxvi., S. Augustine, Serm. clxi. (opus spurium), and others.
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The print. In Vulgate, fixura, "the driving in" the mark which the nails made. (Pseudo)-Augustine (Serm. clix.) says, "He was seeking for the hands and the side, and while he was too curiously (dwelling on the wounds, he risked the death of his faith. The Lord wished him to see Him lest he should lose his soul by unbelief." Ver. 26. And after eight days. The eighth day after the Lord's resurrection, the Octave of the Passover, when we commemorate this mystery, and read this Gospel. And from this S. Cyril observes that the Apostles, from these appearances of Christ, began from this time to hold the assemblies of the Church on the Lord's day, and to consecrate it, as it were, because He rose on that day, and thus guided the Apostles to observe the Lord's day instead of the Sabbath.
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Again His disciples where within, in that upper chamber before mentioned. It is therefore far from probable, as S. Jerome (in Matt. ult.), Rupertus, and Ribera here suppose, that Christ appeared to S. Thomas and the Apostles, not in Jerusalem, but in Galilee, where He afterwards appeared, not only to the Apostles, but to all the disciples.
And Thomas with them: then came Jesus, the doors being shut, and stood in the midst and said, Peace be unto you. Notice here, the wondrous condescension of Christ, who, in order to convert this unbelieving and obstinate Thomas, offered Himself a second time, not only to be seen, but also to be handled by him. And this He did, not for his sake only, but for the sake of the other Apostles, to strengthen both them and us also in the belief of His resurrection. Ver. 27. Then saith He to Thomas, Reach hither thy finger, and behold My hands, and reach hither thy hand, and thrust it into My side. Behold the kindness of Christ in humbling Himself to all Thomas' requests, and in all things complying with his wishes, in order to convert him. See, says S. Chrysostom, how for one single soul He displays His wounds, and because he was somewhat dull of comprehension seeks to give him proof by means of the dullest of his senses, I mean his touch.
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And be not faithless, but believing. Thou thinkest, forsooth, that I did not know what thou saidst of Me when I was not present. But rest assured that I knew, and was present to hear thy words of unbelief. Do then as thou hast said, I offer thee My wounded hands and side to touch and handle, nay more, that thou mayest measure them with thy hand, that so thou mayest lay aside thy unbelief, and believe henceforth that I have risen, I the very same that hung on the Cross, and no other. And in this way Christ heals another wound of unbelief, for He shows that He knows even all secrets, and is a searcher of hearts, and consequently God. He therefore radically cures the disease, for Thomas did not believe that Christ had risen, because he did not believe Him to be God. It may be asked whether Thomas really touched Christ's wounds. The Gloss doubts it. Euthymius denies it. But S. Augustine (in loc.) thinks the contrary. For he says, "He saw and touched the man, and confessed the God, whom he neither saw nor touched; but by means of that which he saw and touched, his doubts were all removed and he believed. So, too, S. Cyril, Theophylact, and Bede, and S. Chrysostom seems to be of the same opinion. Nor can it be thought that when the Lord said, "Reach hither thy finger," John would have omitted to state, if this had not been done, and that Thomas believed without having touched Him. Besides, this was an express command, which Thomas doubtless obeyed. And He intended to leave thus a convincing proof of His resurrection to believers of all ages. Whence S. Augustine (Serm. cxlvii. [ al. ccxlii.]), "He wished to exhibit in His flesh the scars of His wounds to some who doubted, to heal the wound of their unbelief." And S. Ambrose (in ult. Lucæ), "He would teach me by His touch, as Paul also taught." Hear S. Gregory (Hom. xxvi.): "This took place not by chance, but by Divine ordering. For the mercy of God wrought in wondrous wise, so that the doubting disciple, by touching the wounds in his Master's body, healed in us the wounds of unbelief. For the unbelief of Thomas availed more to confirm our faith, than even the faith of the disciples who believed. For while he is by his touch brought back to belief, our mind, putting aside all doubt, is confirmed in the faith." Again [Pseudol Augustine, Serm. clxi. [clxxii. in Append.], "Thomas being a holy, believing, and righteous man, carefully inquired into all these points, not as having any doubt himself, but to do away with the slightest suspicion of unbelief. For it would have sufficed for his own faith to have seen Him whom he knew. But it was for us that he brought it about that he touched Him whom he beheld. So that we might perchance say that our eyes were deceived, but we could not say that our hands had missed their mark. For we might have some doubt as to what we see in the dazzling glory of the resurrection, but we can have no doubt as to what we touch." But it may be urged, Christ said, " See My hands." He did not say, Touch My hands. "Thomas therefore saw, but did not touch them." I answer, By seeing is meant, you may see by your very touch may know assuredly that I who was crucified have risen the very same person. "The sight," says S. Augustine (in loc.), "is a kind of general sense, and the noblest of all," and is here taken for any sense, even that of touch. See notes on Exo 20:10. 2. But it is said, "The glorified Body of Christ is subtile, and cannot be touched." S. Cyril, Chrysostom, Leontius, Theophylact say that it was by divine ordering here touched by Thomas, to furnish proof of the resurrection. For this kind of resistance, which exists in a body (wherewith one body resists another, and is, therefore capable of being touched) which is the property of bulk, is in the power of Christ and the Blessed, so as to remain, or be taken away by God, as they wish. And so also as regards their visibility, so that Christ was seen when He wished it, and not seen when He did not wish it. See notes on Luke ult. ver. 39. This finger of St. Thomas is said to be preserved, with many other relics, in the Church of Santa Croce at Rome. From Christ's own words, "Thrust thy hand into My side," it appears that this wound was very large, and Thomas, astonished that this wound was inflicted for him, exclaimed " My Lord and my God." Many Saints, as S. Bernard, S. Francis, and others, have longed to enter through that wound into the heart of Christ. See S. Bernard, Serm. lxii. in Song
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Ver. 28. Thomas answered and said unto Him, My Lord and my God. This was after he had fully ascertained that it was indeed Christ Himself, who had received these wounds on the cross, and who was now alive again. See Tertullian, de Anima, cap. xxviii.; S. Ambrose, in Ps. xliii. (xliv.); S. Hilary, de Trinit. Lib. iii.; S. Cyril, xii. 58; S. Gregory, Hom. xxvi.
My Lord and my God. That is, Thou art my Lord and my God. Thus showing that He was Very and true God by nature. Thomas here humbly and penitently confesses and condemns his former incredulity, with great profession of faith, hope, penitence, and love. By the word "Lord" he confesses Christ's human nature, by the word "God" His divine nature. "I," he would say, "because I believed not that thou wast God, did not believe that Thou hadst risen. But now I both believe that Thou art God, and that by the power of Thy Godhead Thou didst raise Thy Body to life again." So St. Hilary (Lib. vii. de Trinit.) and S. Ambrose (in Ps. xliii.), who also adds that the word "Lord" signifies that Christ is our Redeemer as having purchased us by His Blood, and thus becoming our Lord by the right of purchase and redemption. By these words, Suarez says that Thomas offered Christ the adoration of Latria. As S. Augustine said, "He saw and touched the man," &c. (see above on ver. 27). Consequently the fifth Œcumenical Council (in Constit. Vigilii Papæ) anathematise Theodore of Mopsuestia, who maintained that these words were not a confession of Christ's Godhead, but merely an expression of astonishment. Note the words, "My Lord," &c. For though Christ is the Lord and God of all, yet He is especially mine, having as the good Shepherd sought me, as a sheep that was lost, and I love and venerate Him in return from my inmost soul, as specially my Lord and my God. Thou, O Jesus, art my God and my Lord, because by these Thy wounds, which I have now touched, and know to be most real, Thou hast procured and obtained for me that faith with which I believe that Thou hast really risen, and this hope of obtaining grace and glory through the merit of Thy wounds, and such fervent charity as to love Thee most ardently as my God and Lord, and to offer and devote myself entirely to Thee as Thy servant for ever, so as henceforth to wish to do nothing, but that which pleases, lauds, and glorifies Thee. Would that I could lay open and breathe forth this my heartfelt feeling to the whole world! Would that I could proclaim and set forth to all the world this my faith, hope, and love towards Thee! Thus S. Francis frequently used to say, "My God and my all;" and the Royal Prophet, "What have I in heaven but Thee," &c., Psa 73:24. Ver. 29. Jesus saith unto him, Because thou hast seen Me (that is, touched and thus surely known), thou hast believed. Blessed are they who have not seen, and yet have believed, Because there "faith has greater merit, where human reason does not afford a test," says S. Gregory. He used the past tense, because many had already believed, but does not exclude the present and the future. They both are, and will be blessed, who believe in Me, without seeing. S. Augustine (in loc.) adds that they who will believe, did already believe in God's foreknowledge and predestination. But this remark is more subtle and acute than solid. Hence S. Gregory (Hom. xxvi.), S. Hilary (de Trinit. lib. xii.), and S. Augustine (in loc.), say that Thomas saw one thing and believed another: he saw that Christ had risen, he believed that He was God, and consequently had raised Himself. By touching My human nature which has been raised (Christ would say) thou hast believed My Godhead which lay hid within, and which raised it up. For the resurrection of Christ had confirmed all His teachings, one of which was that He was the Messiah the Son of God, who would die on the cross for the salvation of men, and on the third day rise again. All which Thomas believed. Again, that which comes under our senses, which we see and touch, we can believe on divine authority, but for another formal reason. We see a thing because we behold it with our eyes, but we believe it because God has revealed it, especially if our senses can err, or if the matter involve anything which is not seen, as was the case with the resurrection of Christ, which was already past, for Thomas here doubted and was convinced of Christ's resurrection. Thou wilt reply, that S. Augustine says, Tract xl. (on S. John), Faith is believing what thou seest not. I answer, This is true in the sense that the chief material objects of faith are such as cannot be seen. But the formal object of faith, that is to say, divine revelation, is always of such a kind, that is to say invisible. And therefore Thomas, so far as he beheld Christ, did not formally believe it. But because he saw and heard Christ, when raised, assert the same thing, he believed God, who by the mouth of Christ and the Apostles, stated and revealed to him that it was no phantom in the form of Christ (as he had before supposed), but Christ Himself who had really risen and appeared to the Apostles. Just as we say, "Because thou hast seen miracles, because thou hast heard the Gospel preached, therefore thou hast believed." The word therefore does not signify the reason or the formal cause of belief (for that is only the Divine Revelation), but only the predisposing cause which moves us to believe. But thirdly, the words can be explained as signifying merely assent, and not properly faith. Just as we believe the things we see and know. So Toletus. Hear S. Gregory: "He touched the man, and confessed Him to be God;" and Theophylact, "He who before was unbelieving, showed himself, after he had touched His side, to be an excellent theologian, in asserting the twofold nature, and the one Person of Christ. For by calling Him Lord he confessed His human nature, and by calling Him God he confessed the divine Nature in one and the same Person."
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Ver. 30. And many other signs truly did Jesus in the presence of His disciples, which are not written in this book. Both through His whole life, and specially after His resurrection (say S. Chrysostom and Theophylact). These latter in the presence of the Apostles only, the others before all the people. Besides these signs which I have just recorded, others were wrought to confirm the truth of the resurrection. And these I have omitted (says S. John) for brevity's sake, and because many of them are recorded by the other evangelists. So S. Thomas, Lyranus, Cajetan, Ribera, Toletus, and others. S. John seems here to finish his Gospel, as S. Augustine says. The next chapter relates to the mysteries of the Church, and the primacy of S. Peter, to show how rapidly the disciples multiplied, over whom S. Peter was placed as Vicar. Jansenius considers, most improbably, that S. John added some things here, which subsequently occurred to him. But it would seem that the Holy Spirit, and John too, added them for an express purpose, and not merely from memory. Ver. 31. But these are written, that ye may believe that Jesus is the Christ (the long-promised Messiah), the Son of God: and that believing ye might have life (of grace here and glory hereafter) through His name, that is, through the merits and satisfaction of Christ, which are applied to us through the sacraments on our faith and obedience. We must therefore believe (1.) That He is the Saviour of the world. (2.) The long-expected Messiah. (3.) That He is God the Son of God. (4.) That He will give eternal life to those who believe in, and obey Him. "For," as S. Gregory says, "He truly believes, who sets forth his belief in his life."
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Enarratis mysteriis passionis Christi, hic Evangelista manifestat eius resurrectionem, et primo manifestat quomodo resurrectio Christi manifestata est mulieribus; secundo quomodo manifestata est discipulis, ibi cum ergo sero esset die illo et cetera. Manifestata est resurrectio Christi mulieribus quodam ordine. Primo quantum ad monumenti apertionem; secundo quantum ad Angeli apparitionem, ibi abierunt ergo iterum etc.; tertio quantum ad Christi visionem, ibi haec cum dixisset, conversa est retrorsum, et vidit Iesum. Circa primum primo ponitur mulieris visio; secundo rei visae denuntiatio, ibi cucurrit ergo etc.; tertio rei denuntiatae inquisitio, ibi exiit ergo Petrus et cetera. Circa primum quatuor consideranda occurrunt. Primo scilicet visionis tempus, quia una sabbati, scilicet prima feria. Nam apud Iudaeos dies sabbati solemnior habebatur, et ideo ab eo omnis alius dies denominabatur: unde dicebant prima sabbati, secunda sabbati et cetera. Unde et Matth. XXVIII, v. 1, dicit prima sabbati. Sed Ioannes dicit: una sabbati, propter mysterium, quia in hac die, in qua resurrectio facta est, inchoavit quasi quaedam nova creatura; Ps. CIII, 30: emitte spiritum tuum, et creabuntur, et renovabis faciem terrae; Gal. VI, 15: in Christo Iesu neque circumcisio aliquid valet neque praeputium, sed nova creatura. Moyses autem in principio Gen. de prima die non dicit factus est dies primus, sed unus. Ideo Evangelista ad ipsam renovationem insinuandam utitur verbo Moysi. Item quia in hac die inchoabatur dies aeternitatis, quae est una non habens interpolationem noctis; quia sol qui eam facit, non occidit. Apoc. XXI, 23: civitas illa non eget sole neque luna ut luceant in ea: nam claritas Dei illuminabit illam, et lucerna eius est agnus; Zach. ult., 7: erit dies una, quae nota est domino, non dies neque nox: et in tempore vesperi erit lux. Secundo ponitur persona videns, quia Maria Magdalene venit mane, cum adhuc tenebrae essent, ad monumentum. Sed hic est dubium: quia in Mc. XVI, 1, dicitur: Maria Magdalene et Iacobi et Salome; et Matth. ult. connumeratur etiam alia Maria. Responsio. Dicendum secundum Augustinum, quod Maria Magdalena ferventior et devotior erat ad Christum aliis mulieribus: unde Lc. VII, 47, dicitur: dimissa sunt ei peccata multa, quoniam dilexit multum. Et ideo eam Evangelista specialius nominat. Et inde est quod prius ei apparuit dominus, Mc. ult. Sap. VI, 14: praeoccupat eos qui se concupiscunt, ut illis se prior ostendat. Tertio ponitur hora, seu qualitas temporis, quia mane, cum adhuc tenebrae essent; Lc. XXIII, 55 s. dicitur, quod mulieres quae cum Iesu venerunt de Galilaea viderunt monumentum, et quemadmodum positum erat corpus Iesu, et revertentes paraverunt aromata et unguenta, et sabbato quidem siluerunt secundum mandatum. Et ideo statim transacto sabbato ante lucem primae sabbati venit ad monumentum: nam nimius ardor amoris eam sollicitabat; Cant. VIII, 6: lampades eius lampades ignis atque flammarum, scilicet caritatis. Sed hic est quaestio litteralis: quia, ut dicitur Mc. ult., 2, valde mane orto iam sole, quid igitur dicit Evangelista cum adhuc tenebrae essent? Responsio. Dicendum quod hoc quod dicit Marcus intelligitur de aurora: unde orto iam sole, non quod supra terram appareret, sed appropinquaret ad nostras regiones. Quarto quid videt: quia vidit revolutum lapidem, quod erat signum vel quod aliquis Christum abstulerit, vel quod resurrexerit. Et, sicut dicitur Matth. ult., v. 2, Angelus domini descendit de caelo: quod non est intelligendum quod ante lapis esset revolutus quam Christus resurgeret, sed post. Nam Christus exivit de clauso utero virginis nondum gloriosum corpus habens, non est ergo mirum si cum corpore glorioso exivit de sepulcro. Nam lapis est revolutus, ut, videntes ibi Christum non esse, facilius crederent eius resurrectionem. Consequenter cum dicit cucurrit ergo ad Simonem Petrum, ponitur rei visae denuntiatio. Ex nimio enim amore non distulit nuntiare discipulis quod vidit; sed cucurrit, et venit ad Simonem Petrum, et alium discipulum quem diligebat Iesus. IV Reg. VII, 9: haec dies boni nuntii est: si tacuerimus, et noluerimus nuntiare usque ad mane, sceleris arguemur. Sic qui audit verba Dei, debet festinus aliis dicere. Apoc. ult., 17: qui audit dicat, veni. Sed ad illos venit qui praecipui erant, et Christum ferventius diligebant, ut aut secum quaererent, aut secum dolerent. Et dicit eis tulerunt dominum de monumento.
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Viso enim sepulcro vacuo, nondum habens in corde quod Christus resurrexerit, dicit et nescimus ubi posuerunt eum. Ubi dat intelligere quod non sola fuerit ad monumentum, et quod adhuc de resurrectione dubitaret. Et ideo Evangelista non sine causa dixit cum adhuc tenebrae essent, per qualitatem temporis, qualitatem mentis, in qua dubitationis tenebrae erant, designans. Ps. LXXXI, 5: nescierunt neque intellexerunt: in tenebris ambulant. Sed attende, quod in Graecis codicibus habetur dominum meum, ad designandum propensiorem caritatem, et famulatus affectum; Ps. LXXII, 25: quid mihi est in caelo, et a te quid volui super terram? Defecit caro mea et cor meum: Deus cordis mei, et pars mea Deus in aeternum.
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Consequenter cum dicit exiit ergo Petrus et ille alius discipulus, ponitur denuntiatae rei inquisitio: et primo ponitur quaerentium studium ad inquirendum; et hoc per exitum, dum dicit exiit ergo Petrus et alius discipulus. Qui enim scrutari vult mysteria Christi, debet exire quodammodo a se, et a carnali consuetudine. Cant. III, 11: egredimini et videte, filiae Sion, regem Salomonem. Secundo ponitur inquisitionis ordo seu modus. Et primo quantum ad cursum, quia currebant duo simul, qui prae ceteris Christum diligebant. Ps. CXVIII, 32: viam mandatorum tuorum cucurri; 1 Cor. IX, 25: sic currite ut comprehendatis.
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Secundo quantum ad adventum, quia et ille alius discipulus praecucurrit citius Petro, ubi primo ponitur quomodo Ioannes praevenit; secundo quomodo Petrus eum sequitur, ibi venit ergo Simon Petrus sequens eum. Sed nota, quod non sine causa Evangelista etiam particularia diligenter narrat. Nam istis duobus discipulis, populus duplex, Iudaeorum scilicet et gentilium designatur. Quia licet Iudaei prius habuerint cognitionem unius veri Dei, tamen quantum ad statum mundi, populus gentium est antiquior: quia ex gentilibus processerunt etiam Iudaei. Gen. XII, 1: egredere de terra tua et de cognatione tua. Isti simul currebant, vel decursum huius mundi: Iudaei per litteram legis, gentiles per legem naturae; vel simul currunt naturali desiderio ad beatitudinem et veritatis cognitionem, quam omnes homines natura scire desiderant. Sed ille alius discipulus, scilicet minor, praecucurrit citius Petro: quia gentiles ad cognitionem veritatis tardius venerunt quam Iudaei, quia quondam Deus erat tantum in Iudaea notus, unde dicunt Ps. CXLVII, 20: non fecit taliter omni nationi. Et venit prior ad monumentum: quia prius consideravit mysteria Christi, et prius Iudaeis de Christo facta est promissio. Rom. IX, 4: quorum est adoptio filiorum et gloria et testamentum et legislatio et obsequium et promissa; quorum patres, ex quibus est Christus secundum carnem et cetera.
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Et cum se inclinasset, vidit linteamina posita, non tamen introivit. Et cum se inclinasset, scilicet sub iugo legis, Ex. XXIV, 7: omnia quaecumque praecepit dominus faciemus. Vidit linteamina posita, scilicet figuras quasdam omnium mysteriorum, II Cor. c. III, 14: usque in hodiernum diem idipsum velamen in lectione veteris testamenti manet non revelatum. Non tamen introivit: quia non pervenit ad veritatis cognitionem dum in mortuum credere noluit. Et hoc dicitur Lc. c. XV, 25 ss. de fratre maiore, qui audiens symphoniam et tripudia fratri revertenti facta, noluit intrare: cum tamen introitum promittat David, dicens Ps. XLII, 4: introibo ad altare Dei. Hic agitur de perventione Petri. Et secundum litteram, quod simul currebant, signum erat ferventis devotionis; sed Ioannes citius pervenit, quia iunior erat sene Petro. Sed secundum mysterium, Petrus Ioannem sequitur: quia gentiles ad Christum conversi, non erant congregandi in aliam Ecclesiam ab Ecclesia Iudaeorum, sed inserendi in praecedentem olivam et Ecclesiam: Rom. XI. Et ideo apostolus, I Thess. II, 14, commendans eos, dicit: vos autem, fratres, facti estis imitatores Ecclesiarum quae sunt in Iudaea in Christo Iesu. Tertio ponitur ordo inquisitionis quantum ad eorum ingressum, quia introivit in monumentum, et primo ponitur quomodo Petrus intravit primo; secundo quomodo Ioannes, ibi tunc ergo introivit in monumentum.
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Dicit ergo, quod Petrus introivit in monumentum: et quidem, secundum litteram, Ioannes, qui primo pervenit, non intravit propter reverentiam Petri, cui priorem ingressum servabat. Sed secundum mysterium, signatur quod populus Iudaeorum, qui primo mysteria incarnationis audivit, posterius ad fidem convertitur quam populus gentium. Rom. IX, 30: gentes quae non sectabantur iustitiam, apprehenderunt iustitiam (...). Israel vero sectando legem iustitiae, in legem iustitiae non pervenit. Et vidit, scilicet Petrus, posita linteamina. Ioannes vidit sola linteamina quae Petrus similiter vidit: quia non reprobamus vetus testamentum, nam aperuit eis sensum, ut intelligerent Scripturas.
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Sed adhuc ulterius vidit sudarium quod fuerat super caput eius. I Cor. XI, 3: caput Christi Deus. Videre ergo sudarium quod fuerat super caput Iesu, est habere fidem divinitatis Christi, quam Iudaei acceptare noluerunt. Quod quidem sudarium describitur et separatum ab aliis, et involutum, et in unum locum: quia divinitas Christi occulta est, et separata ab omni creatura: est super omnia Deus benedictus in saecula, amen; Is. XLV, 15: vere tu es Deus absconditus. Involutum vidit quasi in modum circuli: quia lintei quando involvuntur nec initium nec finis in eis aspicitur: celsitudo divinitatis est, quae nec coepit esse nec desinit. Hebr. ult., 8: Iesus Christus heri et hodie, ipse et in saecula; Ps. ci, 28: tu autem idem ipse es, et anni tui non deficient. Sed in unum locum viderunt, quia Deus non habitat ubi est scissura mentium; sed illi eius merentur gratiam qui sunt unum per caritatem. Ps. LXXV, 3: in pace factus est locus eius; I Cor. XIV, 33: non est Deus dissensionis, sed pacis. Vel aliter. Per sudarium quo laborantium sudor detergi solet, intelligi potest labor Dei, qui etsi quietus semper permaneat, tamen se laborare denuntiat, dum duras hominum pravitates portat. Is. I, 14: facta sunt mihi molesta, laboravi sustinens. Et praecipue hunc laborem pertulit Christus in humanitate assumpta. Thren. III, 30: dabit percutienti se maxillam, saturabitur opprobriis. Hoc igitur sudarium longe seorsum invenitur, quia ipsa redemptoris nostri passio longe est a nostra passione disiuncta. Nam per linteamina, quae ita se habent ad membra sicut sudarium ad caput, intelliguntur passiones sanctorum, a quibus sudarium seorsum, scilicet passio Christi: quoniam ipse sine culpa pertulit, quod nos cum culpa toleramus. I Petr. III, 18: Christus, mortuus est, iustus pro iniustis. Ipse sponte morti succumbere voluit. Supra X, 18: nemo tollit a me animam meam: sed ego pono eam a meipso; Eph. V, v. 2: dilexit nos, et tradidit semetipsum pro nobis. Sed sancti ad mortem vadunt inviti. Infra ult., 18: alius te cinget, et ducet quo tu non vis. Sed quare Evangelista sic diligenter omnia narrat? Ad quod dicendum, secundum Chrysostomum, ut excluderet falsam opinionem a Iudaeis divulgatam, quod corpus Christi furtim sublatum esset, ut habetur Matth. ult., 13. Nam si hoc modo aliqui transtulissent illud: non utique eum denudassent, praecipue cum oportuisset eos festinanter hoc facere propter praesentiam custodum: neque etiam fuissent ita solliciti ut levarent sudarium, et involverent, et seorsum in unum locum ponerent, sed ea simpliciter ut contigisset, suscepto corpore, dimisissent. Huius etiam rei causa permisit quod sepultus fuit cum myrrha et aloe quae conglutinant corpori linteamina, ita quod non potuissent tam cito a corpore separari.
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Consequenter cum dicit tunc ergo introivit et ille discipulus qui venerat primus ad monumentum, agit de introitu Ioannis: non enim foris remansit sed post Petrum intravit, quia in fine mundi ad receptionis fidem etiam Iudaei colligentur. Rom. c. XI, 25: ex parte caecitas contigit in Israel donec plenitudo gentium subintraret, et sic omnis Israel salvus fieret; Is. X, 22: reliquiae salvae fient. Vel aliter, secundum mysterium, per istos duos discipulos duo genera hominum designantur: scilicet vacantes contemplationi veritatis, et hi signantur per Ioannem; et insistentes obedientiae mandatorum, qui signantur per Petrum: unde Simon obediens interpretatur. Contingit autem plerumque quod prius perveniat ad cognitionem mysteriorum Christi contemplativus, sua docilitate, sed non intrat: quia quandoque praecedit intellectus, et sequitur tardus aut nullus affectus. Sed activus instantia fervoris et sedulitate, etsi tardius intelligat, Ps. CXVIII, 104: a mandatis tuis intellexi, tamen citius intrat: ita ut qui fuerunt posteriores in perveniendo, fiant priores in cognoscendo. Matth. XX, 16: erunt primi novissimi, et novissimi primi. Consequenter cum dicit et vidit, et credidit, ponitur effectus inquisitionis et in primo aspectu posset talem sensum habere, quod vidit illa scilicet et credidit quod Christus resurrexerit. Sed, secundum Augustinum, hoc non potest stare; quia sequitur nondum enim sciebant Scripturam et cetera.
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Ideo dicendum, quod vidit vacuum monumentum, et credidit his quae dixerat mulier, scilicet quod aliqui dominum asportassent; et tunc, sequitur nondum enim sciebant Scripturam, quia nondum eis erat apertus sensus, ut intelligerent Scripturas; Lc. ult. Sed nonne Christus passionem et resurrectionem eius praedixit? Matth. XX, 19: et tertia die resurget. Respondeo. Dicendum, quod quadam consuetudine audiendi ab eo parabolas, multa quae eis aperte dicebat, non intelligebant, et aliquid aliud eum significare credebant. Vel, secundum Chrysostomum, vidit linteamina posita sic ordinata, quod non fuisset factum, si corpus furtim fuisset sublatum, et credidit, scilicet vera fide, quod Christus a morte resurrexerit. Et tunc hoc quod sequitur nondum enim sciebant Scripturam, refertur ad hoc quod dicit vidit, et credidit, quasi diceret: antequam videret non sciebat Scripturam, quia oportebat eum a mortuis resurgere. Sed quando vidit, credidit quod a mortuis resurrexisset.
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Posito quomodo Maria Magdalena venit ad aspiciendam sepulcri apertionem, hic Evangelista ostendit quomodo pervenit ad Angelorum visionem, et primo ponitur devotio; secundo insinuatur Angelorum visio, ibi vidit duos Angelos etc.; tertio describitur Angelorum allocutio, ibi dicunt ei illi et cetera. Devotio autem mulieris, quae meruit Angelorum visionem, commendatur ex tribus. Primo quidem ex eius constantia, quam commendabilem reddidit, primo, discipulorum recessus: quia abierunt ergo iterum discipuli, nondum scientes Scripturam, quia oporteret eum a mortuis resurgere, ad semetipsos, idest ubi habitabant, et unde ad monumentum cucurrerant. Adhuc enim ex timore dispersi non simul manebant. Zach. c. XIII, 7: percutiam pastorem, et dispergentur oves gregis; Thren. IV, 1: dispersi sunt lapides sanctuarii in capite omnium platearum. Secundo, constans eius mora: quia Maria stabat ad monumentum foris, plorans. Nam discipulis recedentibus, infirmiorem sexum fortior et ferventior in eodem loco figebat affectus. Sed hic est quaestio, quia Mc. ult., 8, dicitur quod mulieres egressae sunt de monumento: ergo fuerunt intus. Ut quid ergo tunc dicit Ioannes stabat foris? Responsio. Dicendum, quod monumentum Christi erat excisum in lapide, et circa ipsum erat clausura horti, sicut supra habitum est. Quandoque ergo monumentum vocant Evangelistae solum locum ubi corpus reconditum fuit, quandoque totum illud quod clausum erat. Cum ergo dicitur quod ingressae sunt monumentum, intelligendum de tota clausura horti; sed hoc quod dicitur stabat foris, intelligendum est de illo saxei sepulcri loco, sed tamen intra illud spatium quod iam ingressae fuerant, ubi stabat propter amoris constantiam, quae mentem eius accenderat. I Cor. XV, 58: stabiles estote et immobiles, abundantes in opere domini semper; Ps. CXXI, v. 2: stantes erant pedes nostri. Secundo commendatur eius devotio ex lacrymarum affluentia, quia plorans. Thren. I, 2: plorans ploravit in nocte. Est autem duplex lacrymarum gemitus: scilicet compunctionis ad peccata abluenda, Ps. VI, 7: lacrymis meis stratum meum rigavi; et devotionis ad caelestia desideranda, Ps. CXXV, 6: euntes ibant, et flebant mittentes semina sua, idest properantes ad caelestia. Sed Maria Magdalena lacrymis quidem compunctionis abundavit tempore suae conversionis, quando quae fuerat in civitate peccatrix, amando veritatem lavit lacrymis maculas criminis. Lc. VII, 47: dimissa sunt ei peccata multa, quoniam dilexit multum. Abundavit etiam lacrymis devotionis in Christi passione et resurrectione, ut habetur hic. Tertio commendatur eius devotio ex inquisitionis diligentia.
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Unde dicit dum ergo fleret, inclinavit se et prospexit in monumentum. Fletus enim iste ex desiderio amoris proveniebat. Natura enim amoris est quod velit dilectum praesentem habere, et si hoc non potest in re, saltem eius praesentiam habet in cognitione. Matth. VI, 21: ubi est thesaurus tuus, ibi est et cor tuum. Amare ergo flebat Maria, quia oculi qui dominum quaesierant et non invenerant, lacrymis vacabant, amplius dolens quod ablatus fuit de monumento: quoniam magistri tanti, cuius vita subtracta fuerat, memoria remanebat. Et ideo quia eum habere non poterat, volens saltem videre locum ubi positus fuerat, inclinavit se, et prospexit in monumentum. In quo datur intelligi quod in mortem Christi debemus prospicere cum humilitate cordis. Matth. XI, 25: abscondisti haec a sapientibus et prudentibus, et revelasti ea parvulis. Et prospexit, ut daret exemplum continue oculis mentis mortem Christi prospicere: quia amanti semel aspexisse non sufficit, cuius vis amoris intentionem multiplicat inquisitionis. Hebr. XII, 2: aspicientes in auctorem fidei et consummatorem Iesum, qui proposito sibi gaudio, sustinuit crucem confusione contempta. Inclinavit autem se, et prospexit, quia caritas Christi eam urgebat. II Cor. V, 14: caritas Christi urget nos. Vel potius, secundum Augustinum, divino instinctu in animo eius factum est ut perspiceret, et altius aliquid videret, scilicet Angelos; Rom. VIII, 14: qui spiritu Dei aguntur, hi sunt filii Dei.
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Consequenter cum dicit et vidit duos Angelos in albis sedentes, agit Evangelista de Angelorum visione: circa quam quatuor tangit Evangelista. Primo quid vidit, quia duos Angelos: ut ostendat quod omnes Angelorum ordines tam assistentium quam ministrantium Christo obsequebantur. Hebr. I, 6: adorent eum omnes Angeli eius. Sed circa hoc est quaestio: quia Matth. v. 2 ss. et Mc. ult., 5 dicitur, quod Maria et aliae mulieres viderunt unum Angelum existentem in latere monumenti, hic autem dicitur quod duos et intus. Sed utrumque verum est: quia illud praecessit quod narrant Matthaeus et Marcus, quando scilicet primo venerunt, et credentes eum sublatum, redierunt ad discipulos; et istud, quod narrat Ioannes, contigit in reditu, quando rediit cum discipulis, et eis recedentibus ipsa remansit. Secundo describit habitum, quia in albis: per quod claritas resurrectionis et gloria Christi resurgentis demonstratur. Apoc. c. III, 4: ambulabunt mecum in albis. Et eiusdem XIX, 14, dicitur quod exercitus qui est in caelo sequebatur eum in veste alba, idest gloriosa. Tertio describit situm, quia sedentes: per quod quies et potestas Christi designatur, qui iam ab omnibus tribulationibus requiescens regnat in carne immortali, sedens ad dexteram patris. Ps. CIX, 1: sede a dextris meis; Is. IX, 7: super solium David et super regnum eius sedebit. Quarto describit ordinem, unum ad caput, et unum ad pedes: quod potest referri ad tria. Primo quidem ad duo testamenta: Angelus enim Graece, Latine dicitur nuntius. Christum autem annuntiaverant testamenta, quia dicitur Matth. XXI, 9: turba quae praeibat et quae sequebatur, clamabat: hosanna filio David. Sic ergo Angelus sedens ad caput, signat vetus testamentum, et, qui ad pedes, novum. Secundo ad praedicatores. In Christo enim est duplex natura, divina scilicet, et humana. Caput autem Christi est Deus, ut dicitur I Cor. XI, 3, pedes vero humanitas; Ps. CXXXI, v. 7: adorabimus in loco ubi steterunt pedes eius. Qui ergo annuntiat divinitatem Christi, sicut est illud: in principio erat verbum, sedet ad caput; qui vero humanitatem annuntiat, sicut illud: verbum caro factum est, sedet ad pedes. Tertio potest referri ad tempus Annuntiationis; et sic sed et unus ad caput, et unus ad pedes: quia ab initio usque ad finem mundi mysteria Christi significabant esse annuntianda. I Cor. II, 26: mortem domini annuntiabitis donec veniat.
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Consequenter cum dicit dicunt ei: mulier, quid ploras? Agitur de Angelorum allocutione, et primo ponit Angelorum interrogationem; secundo mulieris responsionem. Circa primum sciendum est, quod Angeli scientes mulierem adhuc dubitare, quasi a remotis incipientes causam fletus exquirunt. Unde dicit: dicunt illi, scilicet Angeli, quid ploras? Quasi dicerent: plorare noli, supervacuum enim est, quia ad vesperum, scilicet passionis, demorabitur fletus, et ad matutinum, resurrectionis, laetitia; Ier. XXXI, 16: quiescat vox tua a ploratu, et oculi tui a lacrymis, quia est merces operi tuo. Ubi notandum, secundum Gregorium, quod ipsa sacra eloquia quae in nobis lacrymas amoris excitant, easdem lacrymas consolantur, dum nobis redemptoris nostri spem repromittunt. Ps. XCIII, 19: secundum multitudinem dolorum meorum, consolationes tuae laetificaverunt animam meam. Sed mulier quasi nescientes eos interrogasse putans, non Angelos, sed homines esse putat, et causam fletus sui exponit, et dicit eis: tulerunt dominum meum, idest corpus domini mei, a toto partem significans: sicut confitemur dominum Iesum Christum filium Dei sepultum, cum eius sola sepulta sit caro, quia divinitas carnem non deseruit. Et nescio ubi posuerunt eum. Hoc enim erat ei causa desolationis, quia nesciebat quo iret, et eum ad consolationem sui doloris inveniret. Sed numquid ad consolationem amantis est habere aliquid quod fuit amici? Et quidem, secundum Augustinum, IV confessionum, magis pertinet ad dolorem. Unde ipse dicit, quod fugiebat omnia loca in quibus conversatus fuerat cum amico suo. Et tamen Chrysostomus dicit, quod est ad consolationem. Sed utrumque est verum. In omnibus enim quae habent admixtionem gaudii et tristitiae, spes rei desideratae est delectabilis, Rom. c. XII, 12: spe gaudentes, in tribulatione patientes, est etiam et tristabilis, quia spes quae differtur affligit animam: sed non secundum eamdem rationem. Nam inquantum per spem repraesentatur res amata ut possibilis consequi, causat gaudium; inquantum autem separat actu, absens contristatur. Et sic est in isto loco: quia res amici inquantum repraesentat amicum, amanti delectabilis est; inquantum vero subtractionem amici ad memoriam reducit, tristitiam infert.
Hic ponitur quomodo mulier ista pervenit ad Christi visionem, et primo agitur de Christi visione; secundo de eius a muliere cognitione, ibi dixit ei Iesus, noli me tangere et cetera. Circa primum primo ponit Christi visionem; secundo eius allocutionem, ibi dicit ei Iesus: mulier, quid ploras? Dicit ergo quantum ad primum haec cum dixisset, scilicet Maria Magdalena ad Angelum, conversa est retrorsum. Sed quaerit Chrysostomus: mulier quae loquebatur cum Angelis, quos saltem venerandos viros putabat, quare non expectabat eorum responsum de hoc quod dixit, sed retrorsum convertitur? Responsio. Dicendum, quod cum mulier Angelis respondisset, Christus advenit, cui Angeli reverentiam exhibentes assurrexerunt, quod videns mulier admirans respexit retro, ut sciret ad quid assurrexissent. Unde et Lucas ult., 4 Angelos stantes visos esse commemorat.
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Et sic retrorsum ad aspiciendum conversa, vidit Iesum stantem, et non sciebat quia Iesus est: videbat enim eum in specie non gloriosum, quem Angeli gloriosum videntes honorabant. Ostenditur etiam per hoc, quod si aliquis Christum videre desiderat, oportet quod ad eum convertatur. Zach. I, 3: convertimini ad me, ait dominus exercituum, et convertar ad vos. Illi ad eum videndum perveniunt qui se totaliter in eum, per amorem convertunt. Sap. VI, 14: praeoccupat eos qui se concupiscunt. Mystice autem per hoc signatur quod haec mulier per infidelitatem ad Christum verterat dorsum: sed quando animum eius ad cognoscendum convertit, retrorsum conversa est. Sed quare eum non agnoscebat, cum idem ipse esset? Dicendum, quod hoc erat vel quia quem mortuum viderat, resurrexisse non credebat, vel quia tenebantur oculi eius ne eum agnosceret, ut dicitur de duobus discipulis euntibus in Emaus, Lc. ult., 31. Allocutio Christi ponitur cum dicit dicit ei Iesus: mulier, quid ploras? Primo ponitur Christi interrogatio; secundo mulieris responsio. Circa primum sciendum est, quod mulier ista paulatim proficit: nam Angeli causam ploratus exquirunt, sed Christus quid quaerat, interrogat. Nam ploratus ex desiderio inquisitionis causabatur. Quem quaerit enim interrogat ut augeatur desiderium, quatenus cum nominaret quem quaereret, in amorem eius ardentius aestuaret, et sic semper quaereret. Ps. CIV, 4: quaerite faciem eius semper; Prov. IV, 18: iustorum semita quasi lux splendens procedit et crescit usque ad perfectum diem. Consequenter cum dicit illa existimans quia hortulanus esset, dixit ei etc., ponitur responsio mulieris: et ponitur primo opinio quam de interrogante habebat; secundo ponuntur verba responsionis. Opinabatur autem illa quod hortulanus esset. Sciebat enim quod exterriti custodes propter terraemotum et aspectum Angelorum, iam fugerant, et nullum circa loca illa occupari nisi eum qui eorum cultor esset. Et ut Gregorius dicit, haec mulier errando non erravit, dum Christum hortulanum credidit: quia in eius pectore per amoris sui vim semina virtutis plantabat. Eccli. XXIV, v. 42: dixi: rigabo hortum meum plantationum et inebriabo prati mei fructum. Et dixit ei, domine, si tu sustulisti eum, dicito mihi: dominum enim vocat ut benevolentiam captet. Sed cum iste de novo venisset, nec ei dixerat quem quaerebat, quare dixit si tu sustulisti eum? Quem eum? Sed dicendum, quod vis amoris hoc agere solet in amato, ut quod ipse semper cogitat, nullum alium credat ignorare. Unde Lc. ult., v. 17, cum quaereret dominus, qui sunt hi sermones quos confertis ad invicem? Dixerunt: tu solus peregrinus es in Ierusalem? et cetera.
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Sed quid dicit si tu sustulisti eum, dicito mihi ubi posuisti eum; et ego eum tollam? Mirabilis mulieris audacia, quam mortui non terret aspectus; et cuius valetudo ad grave mortui funus tollendum plus intentat quam possit. Sed hoc est quod dicitur I Cor. XIII, 7: caritas omnia sperat. Ideo autem eum accipere volebat, ne Iudaei in corpus saevirent exanime; et ideo volebat in alium locum incognitum illud transportare. Consequenter cum dicit dicit ei Iesus, Maria etc., agit de recognitione Christi a muliere. Et primo ponitur vocatio, cum dicit Maria, quam supra alloquens mulierem quasi nomine communi vocaverat. Sed hic proprio nomine vocatur Maria, ut designet specialem notitiam quam habet ad sanctos. Ps. CXLVI, 4: qui numerat multitudinem stellarum et omnibus eis nomina vocat; Ex. XXXIII, 12: novi te ex nomine: et ut ostendat quod licet quadam generali motione omnes res moveantur a Deo, specialiter tamen ad hominis iustificationem necessaria est gratia specialis.
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Effectus vocationis ponitur cum dicit conversa illa dicit ei, Rabboni, quod dicitur magister. Sed numquid non respiciebat ad Christum qui eam vocaverat? Respondeo. Dicendum, secundum Augustinum, quod hoc referendum est ad interiorem dispositionem mentis: nam prius, cum corpore conversa fuit, putavit Christum esse quod non erat, scilicet hortulanum; nunc autem corde convertitur, dum quod erat agnovit. Vel dicendum, quod, ut dictum est, credebat eum esse aliquem alium hominem. Unde dum sibi loqueretur, sollicita de eo quod gerebat in corde, non eum respicit, sed circumquaque, si aliquod signum videret sepulti. Et ideo Christus revocans eam, ex proprio nomine vocavit dicens Maria, quasi dicat: quo respicis? Recognosce eum a quo recognosceris. Et ideo statim, vocata ex nomine, recognovit auctorem, dicens Rabboni, quod dicitur magister: sic enim eum consueverat vocare. In quo datur intelligi, quod vocatio Christi est causa iustificationis nostrae et confessionis verae. Consequenter cum dicit dicit ei Iesus: noli me tangere, ostendit Evangelista quomodo Maria instruitur a Christo, et primo ponit unam instructionem prohibitivam; secundo aliam affirmativam, ibi vade autem ad fratres meos. Circa primum duo facit. Primo ponit prohibitionem; secundo assignat eius rationem. Admonet quidem Christus Mariam ne eum tangat, dicens noli me tangere. Et si non legatur hic quod mulier vellet eum tangere, datur ex hoc intelligi, secundum Gregorium quod Maria ad pedes prostrata amplecti voluit eius vestigia quem recognovit. Sed subditur pro ratione nondum enim ascendi ad patrem meum, per quod videtur quod dominus post resurrectionem noluit tangi ab hominibus antequam ascenderet: cuius contrarium habetur Lc. ult., 39: palpate et videte quoniam spiritus carnem et ossa non habet. Et si dicas eum a discipulis se tangi voluisse, non autem a mulieribus; hoc non potest stare, quia Matth. ult., 9, dicitur de Magdalena et aliis mulieribus quia accesserunt et tenuerunt pedes eius. Intelligendum est ergo, secundum litteram, quod mulier haec bis vidit Angelos in hoc itinere. Primo quidem simul cum aliis mulieribus vidit unum Angelum sedentem super lapidem, ut dicitur Matth. XXVIII, 2 et Mc. c. XVI, 5. Secundo vero in reditu vidit duos Angelos intus in monumento, sicut dicit Ioannes. Similiter etiam in hoc eodem itinere bis vidit Christum. Primo quidem in horto, quando aestimavit eum hortulanum, ut supra habitum est; secundo in via, quando currebat cum aliis annuntiare discipulis quae viderat, ut magis firmarentur in fide resurrectionis: et tunc accesserunt et tenuerunt pedes eius, ut dicunt Matthaeus et Marcus. Est autem duplex ratio mystica quare tangi noluit. Una, quia haec mulier significabat Ecclesiam gentium, quae Christum non erat tactura per fidem, nisi cum ascendisset ad patrem. Ps. VII, 8: synagoga populorum circumdabit te: propter hanc in altum regredere. Alia ratio est, quia secundum Augustinum I de Trinitate cap. IX, tactus facit quasi finem cognitionis. Quando enim videmus rem, utcumque eam cognoscimus; sed per tactum consummatam cognitionem de ea habemus. Mulier autem haec aliquam fidem habebat de Christo sicut de sancto viro, unde et magistrum eum vocabat: necdum ad hoc pervenerat ut cognosceret eum aequalem patri et unum cum Deo. Et ideo dicit noli me tangere idest, non constituas finem tuae notionis in eo quod credis de me, nondum enim ascendi ad patrem meum, scilicet in corde tuo, quia non credis me esse unum cum eo; quod tamen postea credidit. Nam in eius intimis sensibus quodammodo Christus ascendit ad patrem, qui sic in ea profecerat ut patri cognoscat aequalem. Vel dicendum, secundum Chrysostomum, quod haec mulier videns Christum surrexisse, credidit quod esset in eadem qualitate in qua fuerat prius, habens mortalem vitam: unde et volebat cum eo esse sicut ante passionem, et prae gaudio nihil magnum excogitabat; quamvis caro Christi multo melior facta fuerit resurgendo. Et ideo ab hac intelligentia eam revocare volens, dicit noli me tangere; quasi dicat: non putes me de cetero habere vitam mortalem et vobiscum eo modo conversari quo primo. II Cor. V, v. 16: et si novimus secundum carnem Christum, sed iam nunc non novimus. Et hoc est quod subdit nondum enim ascendi ad patrem meum. Et tunc non est monitionis ratio, sed tacitae quaestionis responsio, quasi dicat: etsi videas me hic manentem, non est propter hoc quod non habeam gloriosam carnem; sed quia nondum ascendi ad patrem meum. Voluit enim priusquam ascenderet, fidem resurrectionis et suae divinitatis firmare in cordibus apostolorum. Deinde ponit instructionem affirmativam, dicens vade autem ad fratres meos scilicet apostolos, qui sunt fratres per conformitatem naturae, Hebr. II, 17: debuit per omnia fratribus assimilari, et per adoptionem gratiae, quia eius patris sunt filii adoptivi, cuius ipse est filius naturalis. Ubi notandum est triplex privilegium, quod Magdalenae est collatum. Primo quidem propheticum, per hoc quod meruit Angelos videre: propheta enim est medius inter Angelos et populum. Secundo Angelorum fastigium, per hoc quod vidit Christum, in quem desiderant Angeli prospicere. Tertio officium apostolicum, immo facta est apostolorum apostola, per hoc quod ei committitur ut resurrectionem dominicam discipulis annuntiet: ut sicut mulier viro primo nuntiavit verba mortis, ita et mulier primo nuntiaret verba vitae. Et dic eis: ascendo ad patrem meum et patrem vestrum. Supra XIV, v. 5: vado ad eum qui me misit; Eph. IV, v. 10: qui descendit ipse et qui ascendit super omnes caelos. Sed ex hoc Arius sumit sui erroris fulcimentum: quia per hoc quod dicit patrem meum et patrem vestrum, concludere voluit quod eodem modo Deus sit pater filii, sicut est noster pater; et Deus filii sicut Deus noster. Sed contra hoc dicendum quod haec verba qua intentione dicantur apparet ex circumstantiis loquendi. Dicit enim supra vade ad fratres meos etc.: hos autem fratres habet Christus secundum quod homo, et secundum hoc Christus est subiectus patri, sicut creatura creatori: nam ipsum corpus Christi creatura quaedam est.
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Vel aliter, secundum Augustinum, Christus hic loquitur de se secundum utramque naturam: quia quod dicit ascendo ad patrem meum et patrem vestrum, pertinet ad divinam naturam, secundum quam habet patrem Deum connaturalem cui est aequalis. Et sic intelligendum est aliter meum, et aliter vestrum: natura meum, gratia vestrum, quasi, hoc quod estis filii adoptivi per gratiam, per me habetis. Gal. IV, v. 4: misit Deus filium suum (...) ut adoptionem filiorum Dei reciperemus; Rom. VIII, 29: quos praescivit conformes fieri imaginis filii sui, ut sit ipse primogenitus in multis fratribus. Quod addit Deum meum et Deum vestrum, refertur ad humanam naturam, secundum quam habet Deum gubernatorem. Et sic dicit Deum meum, sub quo ego homo sum, et Deum vestrum, inter quos et ipsum mediator sum: quia per ipsum habemus Deum nobis placatum, et sic Deum nostrum. Rom. V, v. 1: iustificati igitur ex fide, pacem habeamus per dominum nostrum Iesum Christum per quem habemus accessum in gratiam in qua stamus, et gloriamur in spe gloriae filiorum Dei; II Cor. V, 19: Deus erat in Christo mundum reconcilians sibi.
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Promptitudo obedientiae Mariae ponitur cum dicit venit Maria Magdalene annuntians, quia vidi dominum, et haec dixit mihi. Venit, de loco ubi erat horti spatium ante lapidem monumenti, annuntians discipulis. I Cor. XI, 23: ego enim accepi a domino quod et tradidi vobis; Is. XXI, 10: quae audivi a domino Deo exercituum, domus Israel, annuntiavi vobis.
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Positis apparitionibus Christi factis mulieribus, in parte ista agit Evangelista de apparitionibus factis apostolis, et primo de apparitione qua simul omnibus in Ierusalem apparuit, excepto Thoma; secundo de ea quae facta est, Thoma praesente, ibi et post dies octo etc.; tertio de ea quae facta est quibusdam specialiter iuxta mare, XXI capitulo postea manifestavit se et cetera. Circa primum duo ponuntur. Primo domini apparitio; secundo discipulorum dubitatio, ibi Thomas autem et cetera. Circa primum tria ponuntur. Primo domini apparitio; secundo officii iniunctio, ibi dixit eis, pax vobis etc.; tertio spiritualis muneris collatio, ibi haec cum dixisset, insufflavit et cetera. Circa primum tria facit. Primo ponit apparitionis circumstantias; secundo apparitionis continentiam, ibi venit Iesus etc.; tertio apparitionis consequentia, ibi gavisi sunt discipuli viso domino. Describit ergo apparitionem dominicam discipulis a quatuor circumstantiis. Primo quidem ex horae descriptione, quia cum sero esset; secundo ex diei designatione, quia die illa; tertio ex loci conditione, quia cum fores essent clausae; quarto ex discipulorum dispositione, quia erant congregati propter metum Iudaeorum. Fuit ergo hora apparitionis serotina: cuius duplex est ratio litteralis. Una, quia voluit simul apparere omnibus; et ideo praestolatus est usque in sero, ut qui dispersi erant de die, simul convenirent in sero: nam de nocte simul erant. Alia ratio est quia dominus eis apparuit ut confortaret eos. Illam ergo elegit horam qua magis stupentes confortatione indigebant: haec est sero. Ps. XLV, 2: adiutor in tribulationibus quae invenerunt nos nimis. Est etiam ratio mystica, quia scilicet dominus in fine mundi apparebit fidelibus, quando media nocte clamor fiet: ecce sponsus venit, redditurus eis mercedem suam; Matth. XX, 8: cum sero factum esset, dixit dominus vineae procuratori suo: voca operarios, et redde eis mercedem. Dies apparitionis fuit ipsamet dies resurrectionis, quia die illa una sabbatorum, scilicet dies dominica, de qua dictum est (supra hoc cap.) una autem sabbati. Quare autem dicatur una sabbatorum, iam dictum est. Potest autem ex Evangeliis colligi, dominum quinquies isto die apparuisse. Bis scilicet mulieribus, semel Magdalenae soli, de qua immediate supra, et iterum simul cum aliis mulieribus revertentibus; et tunc accesserunt, et tenuerunt pedes eius. Tertio vero apparuit duobus discipulis ipso die euntibus in Emaus, Lc. ult., 13. Quarto autem Simoni Petro. Sed quando et quomodo et ubi, non exprimitur, nisi tantum quod apparuit. Lc. ult., v. 34: surrexit dominus vere, et apparuit Simoni. Quinto apparuit omnibus simul congregatis de sero, ut habetur hic. Et ideo cantatur: haec dies quam fecit dominus: exultemus et laetemur in ea: Ps. CXVII, 24. Per hoc autem datur intelligi, quod in die communis resurrectionis apparebit manifeste omnibus mulieribus, peccatoribus, peregrinis, apostolis, et apostolicis viris: quia videbit eum omnis oculus, et qui eum pupugerunt: Apoc. I, 7. Conditio autem loci describitur per clausuram, dubia et timida; quia fores essent clausae: ad litteram propter tarditatem, quia nox erat, et propter metum Iudaeorum. Sed ex parte Christi, clausurae causa fuit ut manifestaret eis virtutem suae potestatis intrando ad eos ianuis clausis. Sciendum est autem circa hoc, quod secundum quosdam intrare ianuis clausis est de proprietate corporis gloriosi, quod dicunt per quamdam conditionem sibi inhaerentem posse esse cum alio corpore simul in eodem loco, inquantum est gloriosum: et hoc factum esse et fieri posse sine miraculo. Sed hoc non potest stare: quia quod corpus humanum non glorificatum, non possit simul cum alio corpore esse, inest sibi ex natura. Oportet ergo quod si corpus glorificatum dicatur habere in se proprietatem aliquam inhaerentem, quod possit simul cum alio corpore esse in eodem loco, quod excludatur ab eo illa proprietas qua nunc impeditur ne simul cum alio possit esse. Haec autem proprietas nullo modo est separabilis vel destructibilis a corpore, cum non sit mathematica corpulentia ut ipsi dicunt, sed ipsae dimensiones corporis quanti, quibus proprie accidit situs. Unde philosophus arguit contra ponentes ideas et materias. Et quod dato etiam quod vacuum esset totum spatium super terram, adhuc corpus sensibile non posset esse simul cum illis, propter dimensiones quantitatis. Per nullam autem proprietatem corporis gloriosi possent removeri dimensiones a corpore, natura corporis remanente. Et ideo dicendum est, quod hoc miraculose Christus fecit virtute suae divinitatis; et quandocumque in sanctis simile contingeret, miraculosum esset, et per novum miraculum fit. Et hoc expresse dicunt Augustinus et Gregorius. Dicit enim Augustinus: quaeris quomodo per ostia clausa intrare potuit? Si comprehendis modum, non est miraculum. Ubi deficit ratio, ibi est fidei aedificatio: et subdit: ille quippe non eis apertis intrare potuit, quo nascente virginitas matris inviolata permansit. Sicut ergo ortus eius ex virgine matre virtute suae divinitatis miraculosus fuit, sic introitus iste. Mystice autem per hoc datur intelligi quod Christus nobis apparet quando fores, idest sensus exteriores, sunt clausi in oratione, Matth. VI, 6: tu autem cum oraveris, intra in cubiculum, et in fine mundi, quando quae paratae erunt, intrabunt ad nuptias, et postea claudetur ianua, ut habetur Matth. XXV, 10. Dispositio discipulorum describitur imitanda, quia congregati erant: quod quidem non vacat a mysterio. Christus enim ad congregatos venit, spiritus sanctus ad congregatos descendit: quia Christus et spiritus sanctus non nisi in caritate congregatis adsunt. Matth. XVIII, 20: ubicumque fuerint duo vel tres congregati in nomine meo, ibi sum in medio eorum. Hic ponitur ipsa apparitio Christi quantum ad tria. Primo quantum ad Christi praesentiam quam exhibuit; secundo quantum ad salutationem quam eis protulit; tertio quantum ad sui certam manifestationem, quam eis ostendit. Praesentiam autem suam exhibuit eis Christus absque omni dubio, quia venit, et stetit in medio discipulorum. Venit quidem personaliter ipse idem, sicut eis promiserat supra XIV, 28: vado, et venio ad vos. Sed stetit in medio, ut omnes certitudinaliter agnoscerent. Unde arguuntur Iudaei qui eum non cognoverunt. Supra I, 26: medium autem vestrum stetit quem vos nescitis. Item stetit in medio discipulorum, ut ostendat conformitatem humanae naturae quam habet ad eos. Eccli. l, 13: circa illum corona fratrum, quasi plantatio cedri in monte Libano. Item stetit in medio, per condescensionem, quia inter eos conversatus est sicut unus ex eis. Eccli. XXXII, 1: rectorem te posuerunt? Noli extolli, esto in illis quasi unus ex ipsis; Lc. XXII, 27: ego autem in medio vestrum sum sicut qui ministrat. Item ad designandum quod nos debemus esse in medio virtutis. Is. XXX, 21: haec est via: ambulate in ea, neque declinetis ad dexteram neque ad sinistram. Qui enim excedit in plus, divertit ad dexteram; qui autem deficit in minus, vadit ad sinistram. Salutationis autem verba eis protulit, dicens pax vobis. Sed haec fuit necessaria: erat enim eorum pax multipliciter perturbata, et quantum ad Deum, contra quem quidam peccaverunt negando, quidam fugiendo Matth. XXVI, 31: omnes vos scandalum patiemini in me in ista nocte, scriptum est enim: percutiam pastorem, et dispergentur oves gregis. Et contra hoc proposuit eis pacem reconciliationis ad Deum; Rom. V, 10: reconciliati sumus Deo per mortem filii eius: hanc enim per passionem fecit. Item quantum ad seipsos: quia tristes erant, et in fide dubii; et hanc etiam pacem factam proposuit. Ps. CXVIII, 165: pax multa diligentibus legem tuam. Item quantum ad exteriores: quia a Iudaeis persecutiones patiebantur; et contra hoc dicit eis pax vobis, contra Iudaeorum scilicet persecutiones. Supra XIV, 27: pacem meam do vobis, pacem relinquo vobis.
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Certam autem sui manifestationem ostendit eis per manus et latus, unde sequitur haec cum dixisset, ostendit eis manus et latus, quia in eis specialiter remanserunt signa passionis suae. Lc. ult., 39: videte manus meas et pedes meos, quia ego ipse sum. Sic et in gloria se ostendet; supra c. XIV, 23: si quis diligit me, sermonem meum servabit, et infra: manifestabo ei meipsum. Hic ponitur apparitionis effectus, qui est gaudium in cordibus discipulorum de visione domini, quam promiserat eis supra c. XVI, 22: iterum autem videbo vos, et gaudebit cor vestrum. Sed hoc gaudium implebitur in patria, scilicet bonis, ex aperta visione Dei. Is. ult., 14: videbitis, et gaudebit cor vestrum, et ossa vestra quasi herba germinabunt. Iniungit apostolis officium, et primo praemittit pacis vinculum; secundo iniungit officium, ibi sicut misit me pater. Dixit ergo eis iterum, pax vobis. Hoc dixit eis contra perturbationem duplicem: nam contra perturbationem praesentem a Iudaeis, dixit eis primo pax vobis; sed contra conturbationem factam a gentibus, dixit eis iterum, pax vobis. Supra XVI, 33: in mundo pressuram habebitis, in me autem pacem. Nam ad gentes mittendi erant.
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Et ideo statim subditur iniunctio officii: sicut misit me pater, et ego mitto vos: in quo ostendit se mediatorem inter Deum et homines. I Tim. II, 5: mediator Dei et hominum homo Christus Iesus et cetera. Hoc erat ad consolationem discipulorum, qui cognoscentes auctoritatem Christi, sciebant eum mittere ipsos auctoritate divina. Item considerantes dignitatem propriam, scilicet quod habebant officium proprium apostolorum: apostolus enim idem est quod missus. Dicit ergo sicut misit me pater, et ego mitto vos, idest, sicut pater diligens me misit in mundum ad passionem tolerandam pro salute fidelium, supra III, 17: non enim misit Deus filium suum in mundum ut iudicet mundum, sed ut salvetur mundus per ipsum, ita ego diligens vos, mitto vos ad tribulationes sustinendas pro nomine meo. Matth. c. X, 16: ecce ego mitto vos sicut oves in medio luporum. Secundo datur eis idoneitas officii per dationem spiritus sancti. II Cor. III, v. 6: qui et idoneos nos fecit ministros novi testamenti non littera, sed spiritu.
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Unde sequitur haec cum dixisset, insufflavit et cetera. Et circa hanc dationem primo praemittit dationis signum, quod est insufflatio; unde dicit insufflavit. Simile habetur Gen. II, v. 7: inspiravit in faciem eius spiraculum vitae, quod primus homo depravavit, scilicet vitae naturalis: sed hoc Christus reparavit, dando spiritum sanctum. Non est intelligendum quod huiusmodi flatus Christi fuerit spiritus sanctus, sed signum eius. Unde Augustinus dicit IV de Trinitate: flatus ille corporeus substantia spiritus sancti non fuit, sed demonstratio per congruam significationem non tantum a patre sed etiam a filio procedere spiritum sanctum. Notandum autem, quod super Christum spiritus sanctus missus est primo quidem in columbae specie in Baptismo, supra III, et in specie nubis in transfiguratione; Matth. XVII, 5. Cuius ratio est, quia gratia Christi, quae datur per spiritum sanctum, derivanda erat ad nos per propagationem gratiae in sacramentis: et sic descendit in specie columbae in Baptismo, quae est animal fecundum; et per doctrinam, et sic descendit in nube lucida. Unde et ibi ostenditur doctor; unde dicit: ipsum audite.
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Super apostolos autem primo descendit in flatu, ad designandam propagationem gratiae in sacramentis, cuius ipsi ministri erant; unde dicit quorum remiseritis peccata, remittuntur eis. Matth. ult., 19: euntes ergo baptizate eos in nomine patris et filii et spiritus sancti. Secundo vero in igneis linguis ad significandam propagationem gratiae per doctrinam. Unde dicit Act. II, 4, quod postquam repleti sunt spiritu sancto, statim coeperunt loqui. Secundo ponit dationis verba, dicens accipite spiritum sanctum. Sed numquid hic acceperunt spiritum sanctum? Videtur quod non: quia cum nondum ascendisset in altum, non debuit dona dare hominibus. Et quidem, secundum Chrysostomum, quidam dicunt, quod Christus non dedit eis hic spiritum sanctum; sed praeparavit eos ad dationem futuram in Pentecoste. Et moventur ad hoc, quia Daniel. X, 8 dicitur, quod non potuit sustinere visionem Angeli: unde isti nisi praeparati non potuissent sustinere spiritus sancti adventum. Sed tamen ipse Chrysostomus dicit: spiritus sanctus datus fuit discipulis non communiter ad omnia: sed ad aliquem effectum, scilicet ad dimittendum peccata, sicut Matth. X, 8, ad faciendum miracula. Augustinus autem et Gregorius dicunt, quod spiritus sanctus habet duo praecepta dilectionis, scilicet Dei et proximi: et ideo primo datus fuit in terra ad designandum praeceptum dilectionis proximi; secundo de caelo ad designandum praeceptum dilectionis Dei. Tertio ponitur dationis fructus quorum remiseritis peccata, remittuntur eis: quod conveniens effectus est spiritus sancti, scilicet remissio peccatorum: nam ipse caritas est, et per eum nobis datur caritas. Rom. c. V, 5: caritas Dei diffusa est in cordibus nostris per spiritum sanctum, qui datus est nobis. Remissio autem peccatorum non fit nisi per caritatem. Quia: universa delicta operit caritas; I Petr. IV, 8: caritas operit multitudinem peccatorum. Hic ergo primo quaeritur de hoc quod dicit quorum remiseritis peccata, cum solus Deus peccata remittat. Ad hoc aliqui dicunt, quod solus Deus remittit culpam; sed sacerdos absolvit tantum a reatu poenae, et denuntiat eum absolutum a macula culpae. Sed hoc non est verum: nam sacramentum poenitentiae cum sit sacramentum novae legis, confert gratiam, sicut et in Baptismo confertur. Sed in Baptismo sacerdos baptizat instrumentaliter, et tamen confert gratiam: ergo similiter in sacramento poenitentiae sacramentaliter et ministerialiter absolvit a poena et culpa, inquantum dat sacramentum in quo peccata dimittuntur. Quod autem dicitur, quod solus Deus peccata dimittit, verum est auctoritate. Sic etiam solus Deus baptizat; sed sacerdos ministerio, ut dictum est. Item quaeritur de hoc quod dicit accipite spiritum sanctum: quorum remiseritis peccata, remittuntur eis. Videtur ergo quod qui non habet spiritum sanctum, non possit peccata dimittere. Ad quod dicendum, quod si remissio peccatorum esset proprium opus sacerdotis, idest quod ex sua virtute hoc faceret, non utique posset sanctificare nisi sanctus. Remissio autem peccatorum est proprium opus Dei, qui propria virtute et auctoritate peccata dimittit, sacerdotis autem non nisi est sicut instrumenti. Sicut ergo dominus per servum et ministrum suum, sive sit bonus sive malus, potest facere voluntatem suam ad exequendum aliqua: ita et dominus per ministros, etiam si mali sint, potest sacramenta conferre, in quibus datur gratia. Item quaeritur de hoc quod dicitur quorum remiseritis peccata, remittuntur eis. Ad quod dicendum est quod, sicut dictum est, sacerdos in sacramentis agit sicut minister Dei. I Cor. IV, 1: sic nos existimet homo ut ministros Christi et dispensatores mysteriorum Dei. Eodem ergo modo quo Deus remittit et retinet peccata, simul et sacerdos. Remittit autem Deus peccata largiendo gratiam; sed dicitur retinere non largiendo eam propter impedimentum ex parte recipientis: sic et minister remittit peccata, inquantum impendit sacramentum Ecclesiae; et retinet inquantum aliquos indignos ostendit sacramentorum receptione.
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Posita salvatoris apparitione, hic agit Evangelista de discipuli dubitatione, et primo ponitur discipuli absentia; secundo ponitur sibi facta denuntiatio, ibi dixerunt ergo ei alii discipuli vidimus dominum; tertio obstinata eius dubitatio, ibi ille autem dixit et cetera. Absens autem discipulus describitur primo ex nomine, quia Thomas, qui interpretatur abyssus, sive geminus. In abysso autem duo sunt: scilicet profunditas et obscuritas. Abyssus ergo Thomas propter obscuritatem infidelitatis, quam habet ex se. Item abyssus ex profunditate miserationis, quam habet a Christo: unde de hoc dicitur in Ps. XLI, 8: abyssus profunditatis, scilicet Christus, abyssum obscuritatis, scilicet Thomam, invocat miserando; et abyssus obstinationis, scilicet Thomas, abyssum profunditatis, scilicet Christum, invocat confitendo. Secundo ex dignitate, quia unus ex duodecim: non quod tunc duodecim essent, quia iam Iudas interierat, Matth. XXVII, 5, sed dicitur unus de duodecim, quia erat electus ad eam dignitatem quam Deus sacraverat duodenario numero; Lc. VI, 13: elegit duodecim, quos apostolos nominavit. Et hunc numerum Deus voluit semper esse integrum. Tertio ex interpretatione qui dicitur Didymus. Thomas enim est nomen Syrum vel Hebraeum, et habet duas interpretationes, scilicet geminus et abyssus. Geminus autem Latine, Graece dicitur Didymus: et ideo quia Ioannes in Graeco scripsit Evangelium, posuit Didymus. Dicitur autem geminus, quia forte fuit de tribu Beniamin, in qua aliqui vocabantur gemini; vel etiam omnes. Vel potest hoc referri ad eius dubitationem: quia qui certus est, firmatus est in unam partem, sed qui dubitat, accipit unam partem cum formidine alterius. Iste ergo Thomas non erat cum eis, scilicet discipulis, quando venit Iesus: tardius enim rediit quam alii qui de die dispersi erant, et sic amisit solatium dominicae visionis, pacis eulogium, et sancti spiritus afflatum. Instruimur autem per hoc a societate separari non debere. Hebr. X, 25: non deserentes collectionem nostram, sicut est consuetudinis quibusdam. Sed, ut Gregorius dicit, non hoc casu, sed divina gestum est voluntate, ut electus discipulus tunc deesset; sed divinae pietatis dispensatione, ut scilicet discipulus dubitans, dum in magistro suo vulnera palparet carnis, in nobis vulnera sanaret infidelitatis. Unde in hoc apparent potissima signa altissimae pietatis Dei. Et primo in hoc quod intantum diligit genus humanum, quod aliquando permittit aliquas tribulationes fieri electis suis, ut inde aliquod bonum humano generi proveniat. Propter hoc enim apostolos, prophetas et sanctos martyres permisit affligi. Oseae VI, 5: propter hoc dolavi in prophetis, occidi eos in verbis oris mei; II Cor. I, 6: sive tribulamur pro vestra exhortatione et salute, sive consolamur pro vestra consolatione, quae operatur tolerantiam earumdem passionum quas et nos patimur. Sed, quod adhuc mirabilius est, permittit aliquem sanctum labi in peccatum propter instructionem: ut quid enim permisit aliquos sanctos et iustos viros graviter peccasse (sicut quod David adulter fuit et homicida) nisi quod ex hoc instructi cautiores simus et humiliores? Ut qui existimat stare, videat ne cadat; et qui cecidit, adiiciat ut resurgat. Unde Ambrosius dixit Theodosio imperatori: secutus es errantem, sequi studeas poenitentem. Et ideo dicit Gregorius, quod plus profuit nobis Thomae infidelitas ad fidem, quam fides credentium discipulorum.
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Consequenter cum dicit dixerunt ergo ei alii discipuli, vidimus dominum, ponit denuntiationem. Quia statim non venit Thomas, dixerunt autem ei alii discipuli: vidimus dominum. Et hoc est ex ordinatione divina, ut quod unus accipit a Deo, communicet aliis. I Petr. IV, 10: unusquisque gratiam quam accepit, in alterutrum illam administrantes; et Is. XXII, 10: quae audivi a domino exercituum Deo Israel, annuntiavi vobis; Gen. XXXII, 30: vidi dominum, et salva facta est anima mea. Consequenter cum dicit ille autem dixit eis etc., ponitur obstinata Thomae dubitatio. Et quidem satis fuisset excusabilis, quod non statim credidit: quia, ut dicitur Eccli. XIX, 4: qui cito credit, levis est corde. Sed multum investigare, praesertim ubi de secretis Dei agitur, grossities mentis est. Prov. XXV, 27: sicut qui mel multum comedit, non est ei bonum; sic qui perscrutator est maiestatis, opprimetur a gloria: Eccli. III, v. 22: altiora te ne quaesieris, et fortiora te ne scrutatus fueris. Sed quae praecepit Deus tibi, illa cogita semper, et in pluribus operibus eius ne fueris curiosus. Circa Thomam considerandum est, quod durus fuit ad credendum, et irrationabilis ad petendum. Durus quidem, quia noluit credere nisi sensibili argumento; et non tamen unius sensus, sed duorum, scilicet visus, quia nisi videro in manibus eius fixuram clavorum, et tactus, et mittam manum meam in latus eius, non credam. Irrationabilis vero fuit, quia petebat vulnera videre ad comprobationem fidei; cum maius videret, scilicet totius hominis resuscitati reparationem. Et licet hoc Thomas propter sui dubietatem diceret, tamen hoc divinitus factum est propter nostram utilitatem et aedificationem. Certum est enim quod qui se totum hominem reparavit resurgendo, potuit etiam vulnerum cicatrices extergere; sed servatae sunt propter nostram utilitatem.
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Hic agitur de secunda apparitione dominica, qua apparuit omnibus discipulis praesente Thoma, et primo ponit Christi apparitionem; secundo discipuli confirmationem, ibi deinde dixit Thomae etc.; tertio eorum quae dicta sunt in Evangelio, recapitulationem, ibi multa quidem et alia signa fecit Iesus et cetera. Circa primum tria facit. Primo describit apparitionis tempus; secundo manifestat personas quibus apparuit; tertio modum apparitionis ostendit. Tempus quidem, quia post dies octo, scilicet a die resurrectionis dominicae, in cuius sero facta fuit prima apparitio. Cuius quidem una ratio litteralis est, ut ostenderet etiam Evangelista quod licet Christus pluries apparuisset discipulis, non tamen continue conversatus est cum eis, cum non ad eumdem vivendi modum surrexerit, sicut nec nos ad eamdem vitam resurgemus. Iob XIV, v. 14: cunctis diebus quibus nunc milito, expecto donec veniat immutatio mea. Secundo ut Thomas interim audiens a discipulis apparitionem praecedentem, accendatur ad maius desiderium, et fidelior fieret ad credendum. Alia ratio mystica est, quia huiusmodi apparitio illam designat qua nobis apparebit in gloria; I Io. III, 2: cum apparuerit, similes ei erimus, quoniam videbimus eum sicuti est. Quae quidem apparitio erit in octava aetate resurgentium. Quibus autem apparuit ostendit subdens iterum erant discipuli eius intus, et Thomas cum eis. Ubi notandum, quod Thomas solus hac apparitione indigebat; non tamen ei singulariter dominus apparuit, sed in congregatione existenti, ad designandum quod singularitates non sunt multum Deo acceptae, sed hi qui in communitate caritatis existunt. Matth. XVIII, 20: ubi fuerint duo vel tres congregati in nomine meo, ibi sum in medio eorum. Similiter etiam hi quibus nunc apparet non sunt collecti simul in unum; sic nec in ipsa apparitione simul omnes fuerunt; sed in futura simul omnes erunt, ita quod nullus deerit. Matth. XXIV, 28: ubi fuerit corpus, illic congregabuntur et aquilae. Et infra: mittet Angelos suos cum tuba et voce magna, et congregabunt electos eius a quatuor ventis, a summis caelorum usque ad terminos eorum. Modum autem apparendi ostendit dicens venit Iesus ianuis clausis, et stetit in medio, et dixit eis, pax vobis: quod supra est expositum. Nihilominus tamen ponit circa hoc tria: nam primo ponit modum veniendi, quia ianuis clausis; quod miraculose factum est, ut dicit Augustinus, ex virtute qua super mare siccis pedibus ambulavit. Secundo modum standi, quia in medio, ut ab omnibus videretur, et decebat ut in medio staret. Tertio modum loquendi, quia pax vobis, scilicet reconciliationis, quam annuntiavit factam ad Deum. Rom. V, 10: reconciliati sumus Deo per mortem filii eius; Col. I, 20: pacificans per sanguinem crucis eius sive quae in caelis sive quae in terris sunt. Item aeternitatis et immortalitatis futuram, quam promisit eis habendam. Ps. CXLVII, v. 14: qui posuit fines tuos pacem. Item caritatis et unitatis, quam praecepit eis servandam. Mc. IX, 49: pacem habete inter vos. Hic ponitur confirmatio et revocatio discipuli dubitantis: in quo apparet secundum signum divinae pietatis, quod electis suis in casu cito subvenit, licet cadant. Cadunt enim electi aliquando, sicut et reprobi, sed differenter: quia reprobi franguntur; electis vero cito dominus supponit manum suam, ut resurgant. Ps. XXXVI, 24: cum ceciderit iustus, non collidetur, quia dominus supponit manum suam. Item: si dicebam, motus est pes meus, misericordia tua, domine, adiuvabat me. Et ideo statim supponit Thomae lapso manum, ita ut cum diceret nisi videro non credam, revocat dicens infer digitum tuum huc. Et circa hoc tria ponuntur. Primo cicatricum exhibitio; secundo Thomae confessio, ibi respondit Thomas etc.; tertio tarditatis eius reprehensio, ibi quia vidisti me, Thoma, credidisti. Notandum autem circa primum, quod Thomas petiit conditiones ut crederet, scilicet videre et palpare cicatrices, ut dictum est: et si hoc sibi fieret, promisit se crediturum. Et ideo dominus, cum haec diceret, praesentia suae divinitatis assistens, servatis illis conditionibus revocat eum. Unde primo exhibet conditionem; secundo petit promissi solutionem, ibi noli esse incredulus, sed fidelis. Conditio fuit palpare cicatrices, et ideo dicit infer digitum tuum. Sed hic oritur dubitatio: quia in corporibus glorificatis nullus potest esse defectus, cicatrices autem sunt defectus quidam: quomodo ergo fuerunt in corpore Christi? Ad hoc respondet Augustinus in libro de symbolo, sic dicens: posset autem de corpore suscitato et glorificato omnem maculam cuiuslibet cicatricis in suo corpore abstergere; sed sciebat quare cicatrices in suo corpore servaret. Primo quidem ut demonstraret Thomae non credenti, nisi tangeret et videret; deinde vero ad exprobrandum infidelibus et peccatoribus in iudicio. Non ut eis dicat sicut Thomae: quia vidisti me, credidisti: sed ut convincens eos dicat: ecce hominem quem crucifixistis, videte vulnera quae infixistis, agnoscite latus quod pupugistis: quoniam et propter vos apertum est, nec tamen intrare voluistis. Iuxta hoc etiam quaeritur, utrum in corporibus martyrum remaneant vestigia vulnerum? Sed ad hoc similiter respondet Augustinus, XXII de civitate Dei, quod remanebunt quidem, non ad turpitudinem, sed ad immensum decorem, sic dicens: non hoc in eis deformitas, sed dignitas erit; et quidem in corpore, non corporis, sed virtutis pulchritudo fulgebit. Nec ideo tamen si aliqua martyribus amputata vel ablata sunt membra, sine ipsis membris erunt in resurrectione mortuorum, quibus dictum est: capillus de capite vestro non peribit: sed ubi membra, ut praeciderentur, percussa sunt vel secta, ibi cicatrices, sed in eisdem membris redditis, non perditis apparebunt. Sed, secundum Gregorium, cum quod incorruptibile est, palpari non possit, quomodo dominus corpus suum, quod incorruptibile erat, palpandum praebuit? Rom. VI, v. 9: Christus resurgens ex mortuis iam non moritur. Unde hac ratione motus Eutyches haereticus dixit, quod corpus Christi et corpora omnium resurgentium non erunt palpabilia, sed subtilia et spiritualia ad modum venti et spirituum. Sed quia hoc est contra illud quod dominus dicit Lc. ult., 39: palpate et videte quia spiritus carnem et ossa non habet, incorruptibilem ergo et palpabilem se dominus demonstravit, ut ostenderet corpus suum esse post resurrectionem eiusdem naturae, quod fuerat corruptibile, et induerat incorruptionem, I Cor. XV, 53, et alterius gloriae: quia quod crassum et ignobile fuerat, surrexit in gloria et subtile per effectum spiritualis potentiae. Sed addit et vide manus, quae pependerunt in cruce, et mitte in latus, lancea perforatum, et cognosce me illum eumdem esse qui pependit in cruce. Mystice autem per digitum discretio designatur, per manus opus nostrum. Monet ergo et digitum et manus in latus suum mittere, ut quidquid nobis est discretionis, et operis, in Christi servitium expendamus: Gal. ult., 14: mihi autem absit gloriari nisi in cruce domini nostri Iesu Christi.
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Et petit promissi solutionem, dicens et noli esse incredulus, sed fidelis. Apoc. II, 10: esto fidelis usque ad mortem.
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Consequenter cum dicit respondit Thomas etc., ponitur Thomae confessio: ubi apparet quod statim factus est Thomas bonus theologus, veram fidem confitendo: quia humanitatis Christi, cum dicit dominus meus. Sic enim vocabant eum ante passionem; supra XIII, 13: vos vocatis me magister et domine. Item divinitatis: quia Deus meus. Ante enim non vocabant eum Deum, nisi quando Petrus dixit Matth. XVI, 16: tu es Christus filius Dei vivi. I Io. ult., 20: hic est verus Deus, et vita aeterna; Ps. XCVII, v. 28: Deus meus, et confitebor tibi. Tarditatem autem Thomae dominus arguit dicens quia vidisti me, Thoma, credidisti, et primo reprehendit eius tarditatem; secundo commendat aliorum ad credendum facilitatem, ibi beati qui non viderunt et crediderunt. Dicit ergo quia vidisti me. Ubi est una dubitatio, quia cum fides sit substantia sperandarum rerum, argumentum non apparentium, ut dicitur Hebr. XI, 1, quomodo hic dominus dicit quia vidisti me, credidisti? Sed dicendum, quod aliud vidit, et aliud credidit. Vidit hominem et cicatrices, et ex hoc credidit divinitatem resurgentis. Sed secunda dubitatio est, quia Thomae petenti nisi videro et tetigero, Deus utrumque exhibuit, scilicet tactum et visum; ergo debuit dicere, quia vidisti et tetigisti, credidisti. Respondeo dicendum, secundum Augustinum, quod sensu visus utimur pro quolibet sensu. Dicimus enim: vide quomodo calet, quomodo sonat, quomodo sapit, quomodo redolet. Dicit ergo: infer digitum tuum huc, et vide; non quod in digito sit visus, sed dicitur quasi: tange et experire; ita et hic quia vidisti me, idest quia expertus es etiam per tactum. Vel dicendum, quod Thomas videns vulnera et cicatrices confusus est in seipso, et antequam poneret digitum credidit, et dixit: dominus meus et Deus meus. Sed tamen Gregorius dicit, quod tetigit, et ad visum confessus est.
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Consequenter cum dicit beati qui non viderunt et crediderunt, commendat facilitatem aliorum ad credendum; et hoc specialiter ad nos pertinet. Utitur autem praeterito pro futuro propter certitudinem. Sed contra hoc Lc. X, 23, dicitur: beati oculi qui viderunt quae vos videtis. Ergo magis beati qui viderunt quam qui non viderunt. Respondeo, quod duplex est beatitudo. Una est rei, quae consistit in munere divino, de quo quanto alicui plus conceditur, tanto beatior est; et sic quantum ad hoc beati sunt oculi qui vident, quia hoc est munus gratiae. Alia est beatitudo spei, quae consistit in merito; unde secundum hanc tanto quis est beatior, quanto potest plus mereri. Plus autem meretur qui credit et non vidit, quam qui videns credit. Hic ponitur epilogus: et primo ponitur insufficientia huius Scripturae; secundo eius utilitas, ibi haec autem scripta sunt ut credatis et cetera. Insufficientia quidem apparet, quia multa et alia fecit Iesus signa et facta quae non sunt scripta in libro hoc. Iob XXVI, 14: ecce haec ex parte dicta sunt viarum eius: et cum vix parvam stillam sermonis eius audierimus, quis poterit tonitruum magnitudinis illius intueri? Eccli. XLIII, 36: multa sunt abscondita maiora his: pauca enim videmus eius. Sed secundum Chrysostomum, hoc ideo dicit, quia pauciora miracula narrat Ioannes quam alii Evangelistae.
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Et ideo ne videretur ea negare, dicit hoc: et ideo specialiter subdit quae non sunt scripta in libro hoc. Vel hoc refertur ad passionem et resurrectionem; quasi, multa ostensiva suae resurrectionis post resurrectionem fecit in conspectu discipulorum, quae non ostendit aliis. Act. X, v. 40: dedit eum manifestum fieri non omni populo, sed testibus praeordinatis a Deo. Ponitur et huius utilitas, quia effectus fidei, quia haec scripta sunt ut credatis quia Iesus Christus est filius Dei, et ut credentes vitam habeatis in nomine eius. Ad hoc enim est tota Scriptura novi et veteris testamenti; Ps. XXXIX, 9: in capite libri scriptum est de me; supra V, 39: scrutamini Scripturas (...) quoniam ipsae sunt quae testimonium perhibent de me.
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Item fructus vitae, quia ut credentes vitam habeatis, hic vitam iustitiae, quae habetur per fidem, Hab. II, 4: iustus autem meus ex fide vivit, et in futuro vitam speciei quae habetur per gloriam; et in nomine eius, scilicet Christi. Act. IV, 12: non est aliud nomen sub caelo in quo oporteat nos salvos fieri.
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v. 1 una autem sabbati i. e. prima die hebdomadis; nam τὸ σάδῥατον et τὰ σάῤδατα notionem quoque induunt hebdomadis (cf. Matth. 98,1; Marc. 16,1; Luc. 18,12 etc.), Maria Magdalene venit mane cum adhuc tenebrae essent ad monumentum ; summo mane se itineri dat; declaratur fervor amoris. Ex synopticis patet eam non solam profectam esse ad monumentum, sed una cum aliis mulieribus, quae paraverant aromata, ut venientes ungerent Iesum. Nam, ut Chr. dicit, et viros, Iosephum et Nicodemum, et mulieres amorem quidem magnum in [6sum exhibuisse constat, at non magni quidpiam de ipso sensisse; ei enim curam impendere volunt tamquam perpetuo in sepulcro mansuro. Cur Ioannes solius Mariae mentionem faciat ; quaerunt; quia ceteris ferventior amore erat, censet Aug.; ratio videtur esse quia quae alii omiserant de ea narrare vult et explicare quae Marcus 16,9 tetigerat, ei apparuisse primo Dominum. Supponit [oannes notum esse illam cum aliis venisse ad monumentum, idque clare quoque indicat v. 2 nescimus, ergo aperte dicit se non solam ibi fuisse; et vidit lapidem sublatum a monumento, de quo mulieres in via sollicitae crant Marc. 16,3. ^; uti Lucas narrat, mulieres ingressae in monumentum non invenerunt corpus et steterunt aliquamdiu mente consternatae de hoc (24,3. ἢ. Maria Magdalene pro fervidiore ingenio, simulac sepulcrum cernit vacuum, non exspectat cum aliis mulieribus, quae mox angelorum apparitionem el alloquium habent, sed
Qaod in narratione passionis observatur, hic quoque cernitur. Nar- rationem quippe synopticorum et supponit et supplet Ioannes;
Sepulcro vacuo, apparitionibus factis ostendit Iesus se vere a mortuis resurrexisse et apostolis qui testes esse debent resurrectionis documenta tradit quam maxime evidentia. Suam iis commitüt potestatem et migraturus a terra Petro tamquam suo vicario curam et regimen totius tradit Ecclesiae.
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v. 2 cucurrit ergo et venit ad Simonem Petrum et ad alium discipulum quem amabat Iesus ἐφίλει tenerum qui sentitur amorem exprimit; cum repetatur πρός, aliqui concludunt, non in eadem domo fuisse discipulos; ad hos cucurrit, quia Petrus erat omnium primus et quia Ioannes ceteris amplius Iesum diligebat, et hi soli inter omnes eum secuti erant cam ad Annam duceretur (Euth.) et dicit illis : tulerunt Dominum de monumento et nescimus ubi posuerunt eum; illud nescimus non ob tulerunt in plurali effertur (ScAg.), sed plures mulieres cum ea accessisse idque apostolos nosse indicatur ; nam iufra v. 13, ubi de se sola refert Maria, non obstante tulerunt dicit nescio. Eo igitur modo facillime et aptissime haec narratio v. 1. 2 cum relatione synopticorum concordare ostenditur. Dum mulieres aliae nuntio angelico accepto redeunt domum, duo discipuli, quos Magdalene mox ad sepulcrum sequitur, alia via tendunt ad monumentum
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v. 3 exiit ergo Petrus et ille alius discipulus et venerunt ad monumentum ; Petrum euntem ad monumentum etiam commemorat Lucas 25,12 et v. 24 loquentes facit euntes in Emmaus : et abierunt quidam ex nostris ad monumentum et ita invenerunt sicut mulieres dixerunt, ipsum vero non invenerunt. Quomodo hi duo venerint ad monumentum, evangelista qui ipse interfuit accurate describit
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v. & currebant autem duo simul prae ardore et desiderio rem investigandi, et i/le alius discipulus praecucurrtt citius Petro , utpote iunior (Cori. Schz.) robustior (Euth.), per aetatem agilior (lans. Tol.) et venit primus ad monumentum
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v. 5 et cum se inclimasset 1. e. inclinato corpore per ostium prospexit in monumentum, ut examinaret quid rei esset, vidit posita linteamina τὰ ἐθόνια fascias illas sepulcrales quibus corpus Iesu ligatum erat 19,50; non tamen introivit, quodam timore cohibitus, ut videtur; alii malunt non introisse, quia Petro seniori ac digniori voluerit honorem deferre (To/.);
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v. 6 venit ergo Simon Petrus sequens eum et introivit 1n monumentum, utpote indolis fervidioris, θερμότατος (Theoph.) et vidit linteamina posita et praeterea ingressus vidit quod loannes prospiciens in monumentum advertere non potuit v. T1 et sudarium quod fuerat super caput eius non cum linteamtnibus positum , sed separatim involutum , convolutum et quipiam corpus abstulissent illud antea neque nudavissent neque ita curassent sindonem auferre, involvere, certo loco ponere, sed ut erat, corpus abstulissent; ideo Ioannes dicere praeoccupat cum multa myrrha fuisse sepultum, quae non minus quam plumbum linteamina corpori conglutinat, ut cum audieris sudaria seorsim posita iacuisse, ne feras eos qui dicunt ipsum furto ablatum fuisse; neque enim fur adeo stultus fuisset, ut in re superflua tantam poneret curam » (Chr. Theoph. Euth.). Verum quoque est quod Patr. notat : resadeo minutatim descripta satis esset, ut scriptor proderetur, qui quae a Petro visa esse narrat et ipse viderit, etiamsi non adderet, sicut continuo facit, se quoque ea vidisse
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v. 8 (unc ergo introivit et ille discipulus qui venerat primus ad monumentum et vidit et credidit scil. Iesum revera resurrexisse (Chr. Cyr. Thom. Cai. Tol. Lap. Corl. Schz. Weiss); non, quod Aug. Bed. Rup. lans. volunt, id solum credidit, quod mulier dixerat corpus esse ablatum; nam id vidit; neque ei in mentem venire poterat Iesum fuisse sicuti Henoch et Elias (Gen. 5,24; 4 Reg. 2,11) translatum et in paradisum abreptum (uti ScAg. explicat); viderat enim [6sum mortuum. Neque ἐπίστευσαν est legendum ; nam quid Petrus senserit, nos docet Lucas : abiit secum mirans quod factum fuerat. Dein Ioannes reddit rationem, cur ipse ea re visa opus habuerit ut ad fidem resurrectionis perveniat et simul de mente Petri de qua narrat Lucas 25,12, de eius scil. admiratione, qua nondum οἱ de resurrectione persuasum erat, causam affert
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v. 9 nondum enim sciebant Scripturam quia oportebat eum a mortuis resurgere; « refertur ad hoc quod di- Scripturam, quia oportebat eum a mortuis resurgere; sed quando vidit , credidit » (Thom.). Excusat itaque tarditatem credendi ex igno- Et tamen Iesus adeo clare resurrectionem praedixerat, ut ipsi synedristae intellexerint (Matth. 27,63); « consuetudine audiendi ab illo bant » (Aug. Bed.). Postea cum accepissent Spiritum sanctum, etiam perspexerunt resurrectionem esse praedictam (cf. Act. 9,25-21. 31; 13,33. 1 Cor. 15,3). — Mysticam istius cursus discipulorum etc. cxplicationem de fide synagogae et gentium tradit Gregorius, hom. in evang. 22,2 seq. (M. 76,1175) eumque secuti Rup. Thom. Lap. etc. Non invento corpore in sepulcro unus admirans, alter credens re- « id est, ubi habitabantet unde ad monumentum cucurrerant » (Aug.); comparat /ans. illud Marc. 5,35 veniunt ab archisynagogo, id est ab eius domo. Interea Magdalene iterum , dum aliae mulieres iam recessissent, ad sepulcrum advenerat. Quo erat amore et qua de Iesu sollicitudine, postquam Petrum et Ioannem certiores reddidit, continuo viam ad monumentum relegit et fortasse advenit, antequam illi duo recesserant, ita ut dum illi abirent, ipsa remaneret. Id enim indicari videtur
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v. 11 Mar:ia autem stabat ad monumentum foris pdorans, « viris redeuntibus infirmiorem sexum in eodem loco fortior figebat affectus » (Aug.); constantiam eius TAom. quoque laudat. Ut feminae assolent — proclive ad commiserationem est muliebre genus (CAr.). — largos ex oculis fletus emittit, οἵ non solum mortuum plangit Dominum sed quod existimaret a monumento sublatum (Cyr.); dum ergo fleret inclinavit se et prospezit n monumentum ; iam scivit monumentum esse vacuum ; tamen iterum circumspec'at, si qua spes affulgeret inveniendi corporis, pro more eorum qui quod impense diligunt quaerunt etiam ibi ubi antea non invenerunt, et vel ex conspecto loco ubi Dominus positus erat consolationem capiens (lans.). Nam, ut 7οί. notat : magna est amoris vis; cum enim iam vidisset semel et experta esset illic non esse corpus, cum tamen ubi esset non inveniret, ne se omni spe inveniendi privaret, maluit se primo non diligenter quaesivisse nec adamussim prospexisse sibi persuadere; iterum ergo prospicit, si forsan videat quod antea non viderat. Proprium est hoc quaeren!ium aliquid et non invenientium, qui ex nimio inveniendi studio ad ea quae prius perlustraverant se convertunt iterum perscrutantes, quia nolunt sibi adimere spem inveniendi. Iam ei paratur praemium amoris et constantiae
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v. 12 e/ vidit duos angelos in albis sedentes unum ad caput, et unum ad pedes, ubi poj stilum fuerat corpus Iesu; angelos esse non cogitat nec mirari videtur | una cogitatione ablati Domini unice occupata (Corl.). Non parvam tantae diligentiae mercedem accepit; quod discipuli non viderunt, illa videt; ipse habitus angelorum hilaritatem et gaudium prae se ferebat in vestibus scil. albis (CAr.). Ut Deus lux est, ita beati illi spiritus et Dei in aula gloriosi apparent in lucida veste;
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v. 13 dicunt ei εἰ: multer quid ploras? dicit eis : quia tulerunt Dominum meum et nescio ubi posuerunt eum; ideo ploro, nescio quo transtulerint, ut eo vadens inungam corpus et vel mediocrem ex eo consolationem inveniam (Theoph.) ;
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v. 14. haec cum dixisset, conversa est retrorsum; cur subito se converlerit retrorsum, rationem reddit ad animi indolem plane consentaneam on. : amor non sinebat eam sistere, immo modo huc, modo illuc respiciebat; ut anxia erat in quaerendo, non exspectabat responsum sed continuo respectabat (Jans.). Causam reddunt alii, quia ex angelorum vultibus vel ex strepitu quodam intellexerit adstare aliquem a tergo (cf. Chr. Theoph. Euth. Tol. lans. Lap. Bar. Calm.); verum, cum nihil tale in narratione innuatur, melius est huiusmodi motus ex inquieto affectu quaerentis explicare, quo scil. fit ut omnia circum se perlustret ( Nat. Corl. Schz.); et vidit Iesum stantem et non sciebat quia Iesus est, vcl quia Iesus in alia effigie ei ostenditur, cf. Marc. 16,12; vel quia oculi eius tenebantur ne eum statim agnosceret, uti euntibus in Emmaus evenit; ctiam postea discipuli non continuo Dominum apparentem cognoverunt; cf. 21,5 scq. Iesus, ipse iam beatus, totus in id incumbit, ut suos consoletur suique gaudii consortes efficiat. Dolorem et lacrimas Magdalenae diutius videre non valens ipse se ei conspiciendum coutinuo praehct; quasi delectatus audire quanto animi affectu ab ea quaeratur et desideretur antea ex ea quaerit
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v. 15 dicit ei Iesus : mulier quid ploras? quem quaeris? illa existimans quia hortulanus esset, non ex v«sle id coniectat, sed quis alius summo mane in horto (19,51) aderit, nisi qui curam horti habet (ScÁz.)! dicit ei : domine , quia favorem petit, magna reverentia eum alloquitur et hortulanus aliquo modo cst dominus horli, quia de rebus in horto disponit, ordinat; sed fortasse in ipso habitu vultuque istius hortulani iam elucet maiestas quaedam ac dignilas, qua appellatio illa honorifica sua sponte sit enata; st δι sustulisti eum , dicito mihi , ubi posuisti eum et ego eum tollam : magna benevolentia, magnus amor mulieris (CAr.); dicit eum quasi omnes eadem secum cogitatione essent occupati; nam vis amoris hoc agere solet in animo, ut quod ipse semper cogitat, nullum alium credat ignorare (TAom. lans.) et paratam se dicit de quovis loco tollere, nullum timens periculum; « mirabilis mulieris audacia quam mortui non terre! aspectus et cuius valetudo ad grave mortui funus tollendum plus intentat quam possit » (Thom.); « perpende efficaciam persuasionis : facillimam rem peto, ut fantum indices; nolo aliquem tibi laborem imponere; ego tollam; minus laborabis in indicando quam in auferendo laborasti; si in horto tuo habere non vis, dicito mihi; ego tollam; a me causam lacrimarum petisti, animum compatientem indicasti; si meas vis lacrimas exsigcare, dicito mihi, ubi posuisti eum » (Tol.). ^ ; Iam Iesus delectatus tanto mulieris desiderio diutius se illi non putavit celandum sed voce nota et familiari eam compellando se illi voluit innotescere (lans.)
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v. 16 dicit ei Iesus : Maria; proprio nomine eam vocans magnam familiaritatem et amicitiam exhibet; conversa illa dicit ei : rabboni (quod dicitur magister); una voce Iesu a lacrimis ad summum avocatur gaudium; invenit quem tanto desiderio mortuum quaesivit vivum, sui amantem; prae nimio gaudio, quo animus eius abundat, non plus valet proferre. Quam vere scribit auctor aurei libelli de Imitatione Christi : si Iesus unum tantum verbum loquitur, magna consolatio sentitur (2,8). Rabboni "215 διδάσκαλε; qua explicatione ab evangelista addita ostenditur vel significationem suffixi esse usu et consuetudine detritam ac perditam (uli in Monseigneur, Monsieur, Madame) vel illud jod esse paragogicum , uti in rabbi; rabboni maioris reverentiae significationem habet prae usitato rabbi (cf. Marc. 10,51). Sed cur dicitur conversa, στραφεῖσα ἢ modo enim ad eum locuta est sane vultu non averso. Existimat Patr. translatam esse significationem : ex stupore quo tenebatur sese recipiens Iesum agnovit, ad se reversa; quae tamen notio ab usu verbi abest. Neque opus est novam significationem effingere. lam 7Aom. bene notat : dum loqueretur, sollicita de eo quod gerebat in corde, circumquaque respexit, si aliquod signum videret sepulti, et Cai. : hinc clare patet quod averterat se ex inquietudine affectus et statim agnita voce magistri convertitur ad Iesum verbo et facto (sim. Jans. Tol. Corl. Schz.); eam ad angelos sese vertisse, ut interrogaret cur obstupescerent, CAr. Theoph. Euth. censent et alii etiam (lans. Lap.) commemorant; sed nihil indicatur de apparitione angelorum eousque permanente. Maria itaque post tantam tristitiam videns Dominum vivum seque pristina familiaritate compellatam audiens summo perfunditur gaudio et procumbens ad Iesu pedes arcte eos complectitur, ne iterum a Iesu separetur. Putat enim iam nunc impleri verbum Iesu : iterum venio et accipiam vos ad me ipsum, ut ubi.sum ego et vos sitis (15,3); quare desiderat, ut in hoc amplexu et in intima cum eo unione assumatur ἃ Iesu ad locum quem vadens ad Patrem suis pracparaverit (154,9. 3). Ex hac eius animi sententia verba Christi sunt explicanda, vel potius, ex responsione Christi eam fuisse eius opinionem et exspectationem colligimus; nam certum est Christum ei respondisse secundum id quod animo gerebat (tacitae eius inlerrogationi respondet, ait To/.)
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v. 11 dicit ei Iesus : noli me tangere , μὴ ἅπτου μου 1. e. noli mihi adhaerere, nondum enim ascendi ad Patrem meum ; non est, ut putas, me iam ad Patrem ivisse eti nunc me redire, ut vos mecum assumam ad Patrem; quare noli ita pedes meos complecti quasi adhaerens mihi et iam non discessura. Permittit ei certe quod postea aliis quoque mulieribus permisit Matth. 28,9 : illae autem accesserunt et tenuerunt pedes eius; at postquam aliquamdiu dulcissimo illo amplexu consolationem et praemium amoris sui et desiderii consecuta est, faustissimum hunc de Iesu nuntium aliis quoque perferre iubetur; vade autem ad fratres meos, nota Iesum in gloria constitutum eliam teneriore cordis affectu suos complecti; antea eos vocavit amicos (15, 15); nunc fratres compellat, et eos quidem qui tempore passionis in eo scandalizati sunt, qui nunc quidem lugent et flent (Matth. 26,31. Marc. 15,27; 16,10. Ioan. 16,32), sed quos maiore hac dilectionis significatione erigere vult et consolari, et dic eis : ascendo ad Patrem meum et Patrem vestrum, Deum meum οἱ Deum vestrum |i. e. vivo, sed non iam uti antea vobiscum in terris mansurus, sed ascensurus ad Patrem, hanc relicturus regionem terrestrem; quibus verbis indicat, etsi per aliquod tempus maneat et suis se videndum praebeat, tamen rationem novae ipsius vitae fore plane aliam (cf. To/. Ians.). Notandus quoque est modus loquendi: « alio itaque modo eius Pater est, alio noster? sane quidem; nam si alio modo iustorum Deus est, alio ceterorum hominum, multo magis aliter Filii, aliter noster est Deus. Cum enim dixit : dic fratribus, ne hinc aliquam suspicarentur aequalitatem, differentiam apponit » (CAr.); « non ait Patrem nostrum; aliter ergo meum, aliter vestrum; natura meum, gratia vestrum » (Aug. Cyr. Bed. Rup. Bon. Barh. etc.) Iussa exsequitur
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v. 18 vent! Maria Magdalene annuntians discipulis: quia vidi Dominum et haec dixit mihi ; ita narrat loannes explicite quae paucissimis referuntur Marc. 16,9: non refert Ioannes quod ibidem habetur: nuntiavit lugentibus et flentibus, et illi audientes quia viveret et visus esset ab ea non crediderunt (v. 10. 11); cf. Luc. 95,10. 11. Verum ipse loannes non iis annumerandus est qui non crediderunt; ipse iam credidit viso vacuo monumento (v. 8). Unde ea quoque re narratio synopticorum suppletur. venit Dominus; nisi videro manus eius et locum clavorum; bcde big ben dub ept fuld ing mt ox rush figuram; f in foramina clavorum. In v. ?6 sin add primo (die) j hebdómadis altero. In v. 27 sin om sed fidelis; v. 29 sin credidisli in me... credi- E derunt in me; item in v. 31 ut credatis in eum et vivatis in nomine eius. $ Quae v. 19 seq. narrantur, evenerunt die resurrectionis vespere, cum duo illi, qui mane iverant in Emmaus, viso Domino regressi erant in urbem; quae apud Lucam ea de re narrantur 25,36-43, loannes more suo brevissime tangit, sed multa iis addit;
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v. 19 cum ergo sero esset die illo , οὔσης ὀψίας cum esset hora vespertina; dictio non est satis determinata, nam Matth. 8,16; 14,93; Marc. 1,32; 6,47 denotatur tempus post solis occasum; alias etiam tempus ante solis occasum Matth. 20,8; 27,57 etc., una sabbatorum primo die hebdomadis, et fores essent clausae ubi erant discipuli congregati propter metum Iudaeorum , de hac cautione et metu Ioannes solus nos edocet; eo magis animus discipulorum fortis et intrepidus postea ostendit vim et operationem Spiritus sancti induentis eos virtute ex alto (Act. 1,8), venit Iesus et stetit in medio, subito, sine ullo advenientis indicio, sine strepitu, foribus non apertis, improviso constitit in medio, quo melius ab omnibus conspiceretur seque illis ostenderet (Ma/d.); subito adstitit « ut Deus et corpore suo quasi levi ac subtili et purissimo (ἀχη- ράτου) effecto » (Euth.); moli enim corporis, ubi divinitas erat, ostia clausa non obstiterunt (Aug.). Apparitiones istae Christi nos etiam docent quid. de indole corporis post resurrectionem iudicandum sit, quod corpus πνευματικόν apostolus appellat (1 Cor. 18,4) ef dizit eis: pax vobis , consueta salutationis formula eos blande alloquitur; et quid haec pax velit, additur Luc. 25,36 : ego sum, nolite timere. Subita hac apparitione conturbati et conterriti erant; putabant spiritum seu phantasma adesse; quare ostensis vulnerum cicatricibus eos certiores reddit se esse Iesum, quem surrexisse, apparuisse Simoni et duobus in Emmaus euntibus iam sciunt (Luc. 25,33-35. 37-39)
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v. 20 et cum hoc dixisset, ostendit eis manus et latus, pedes quoque (Luc. 24,40); ex signis vulnerum discunt Iesum gerere idem corpus; esse verum corpus, non meram apparentiam discunt ex verbis Iesu : palpate et videle etc. (Luc. l. c.). Quanto gaudio perfusi sint qui mane lugebant et flebant (Marc. 16,10), quis describere poterit : gavisi sunt ergo discipuli viso Domino; iam impletur illud : iterum autem videbo vos et gaudebit cor vestrum (16,22); « vide rebus verba confirmari; nam quod dixit ante crucem, hoc nunc opere complevit » (Chr.) et gaudium hoc nemo tollet ab ipsis; gaudebant antea Iudaei, cum Iesum cruci affixum cernerent, et discipulorum corda summo premebantur dolore; sed iam gaudium ludaeorum exstinctum est, sanctis autem apostolis versus est luctus in gaudium et perpetuum animi gaudium germinavit (Cyr.). Iterum cernitur Iesus suos erigens ac consolans et fidem eorum roborans qui testes esse debent ét praedicatores resurrectionis (Act. 1,22; 29,32. 1 Cor. 15,3 seq.); « clavi enim manus fixerant, lancea latus eius aperuerat; ubi ad dubitantium corda sananda vulnerum sunt servata vestigia » (Aug.).- Verum non solum discipulos primo resurrectionis die statim gaudio affcere voluit, sed omnibus nobis statim bonum maximum legare in votis habuit. Ex thesauro enim meritorum apostolis et corum successoribus miram illam confert potestatem remittendi peccata. Ad Ecclesiam suam et ad omnium suorum fidelium utilitatem et consolationem continuo vult impendere quod passione et morte sua nobis promeruit
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v. 21 dizit ergo eis iterum : paz vobis; sicut misit me Pater et ego milto vos; neque ultra Patrem rogat, sed auctoritate sua illis virtutem indit (CÀr.); tradit eis opus suum sibi eos successores constituens (Euth.); « sicut Pater me misit in mundum, ita et ego mitto vos, nimirum ut vestra praedicatione et vita gloriam Patris et nominis mei et salutem hominum promoveatis, sicut ego glorificavi nomen Patris et salutem hominum quaesivi. His autem verbis sicut suam Dominus insinuat divinitatem , dum se Patri aequat in mittendo, ita et apostolorum indicat excellentiam, dum illos vicarios traditae sibi olim functionis facit » (lans.). Atque optime incipit ab apprecatione et mentione pacis; nam, ut Rup. notat, « quomodo enim vel ad quid misit Filium Pater, nisi ut inter Deum et homines pacem faceret? quomodo itidem vel ad quid suos in universum mundum mittit Filius praedicatores, nisi ad hoc ut inimicos Deo reconcilient homines »? cf. 9 Cor. 5,18-20. Ad quam pacem et reconciliationem efficiendam maxime confert potestas illa quam tradit et quae est eximia quaedam pars illius : sicut misit me Pater et ego mitto vos;
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v. 22 haec cum dixisset, insufflavit et dixil eis : accipite Spiritum sanctum; signo externo id quod verbis declarat exprimit. insufflando dat Spiritum sanctum, ut ipsam Spiritus sancti naturam declararet; est enim veluti flatus quidam Patris et Filii et nomen ipsum Spiritus flatum designat ; habebat enim hoc imaginem quandam sacramenti, in quo externum symbolum Spiritum sanctum qui intrinsecus dabatur, significabat (Ma/d.) Et merito noesse Patris solius Spiritum, sed et suum (Aug. Rup.), Spiritum per ipsum a Patre procedere esseque consubstantialem (Cyr.). Et sicut olim Deus animam et vitam dedit inspirando in faciem Adam spiraculum vitae naturalis, ita Christus insufflando voluit dare Spiritum sanctum largitorem vitae supernaturalis (Thom.). Quia Christus dixerat : si abiero, mittam Paraclitum ad vos (16,7), aliqui perperam explicarunt accipite i. e. estote idonei ad suscipiendum Spiritum quem mittam (TAeopA.). Verum λάβετε id exprimit quod hic et nunc revera accipiunt; « sancti Spiritus participationem (μέθεξιν) accipiunt; neque enim mentiri Christus potest, nec diceret : accipite, nisi traderet » (Cyr.). Neque id promissioni de missione ullo pacto repugnat. Nam, ut Mald. observat, mitti Spiritus sanctus dicitur, cum eius persona visibili apparet specie, uti factum est in baptismo Christi et in die pentecostes. Apostoli eo ipso quod erant iustificati habebant inhabitantem Spiritum sanctum; eum novo titulo et excellentiore modo acceperunt inhabitantem illisque gratiam conferentem verbis Christi et potestatem eam quam [Iesus declarat. Quare perperam aliqui dicunt ab evangelista diem pentecostes ignorari eumque iam in ipsum resurrectionis diem transferri. Datur nunc invisibiliter et ad certum effectum ; in die pentecostes datur visibiliter et ad plures maioresque effectus, uti tum ex apostolorum et discipulorum variis charismatis, fortitudine , intrepiditate et libertate praedicandi, ex scientia et intelligentia s. Scripturae apparet. Quod autem genus operationis iis largiatur per Spiritum sanctum ostendit (Chr.)
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v. 38 quorum remiseritis peccata, remittuntur. eis, ἀφέωνται (ἀφίενται, ἀφίονται) remissa sunt (cf. Blass, Grammatik d. neutest. Gr. p. 50,7), et quorum retinueritis retenta sunt i» τινων, àv τινος si quorum etc. ; « magna sacerdotum dignitas » (CÀr.). Remissio peccatorum est, ut Thom dicit, conveniens fructus Spiritus sancti; nam ipse carilas est et per eum nobis datur caritas; remissio autem peccatorum non fit nisi per caritatem. Proinde quod Christus de se dixil : Filium hominis habere potestatem in terra dimittendi peccata (Matth. 9,6), iam suis apostolis eandem largitur potestatem, utpote qui mittit eos, sicuti 1056 missus est a Patre, scil. praeprimis ad reconciliationem efficiendam. De vera remissione peccatorum esse sermonem verba indubie enuntiant, non de sola remissione poenae, uti Aló. vult, quam explicationem TÀom. aliique constanter reiiciunt. Solus utique Deus auctoritate peccata dimittit, sacerdos ministerio (TAom.). Retentionem intellige ligationem, veniae carentiam (Ew/A.). Hac itaque potestate remittendi peccata hominum et ea retinendi instructi eo ipso constinemo iudicari possit, per se sequitur id de quo iudicandum sit debere declarari. Quare ex hoc loco semper intellexit Ecclesia catholica contineri praeceptum confessionis peccatorum distinctae (cf. Concil. trident. sess. XIV cap. 5. 6; can. 2. 3. 6. 7. 9). Porro cum potestas haec per modum iudicii exercenda proponatur, etiam clarum est non omnibus eam dari fidelibus (id quod v. g. Weiss vult), sed iis quos in sua Ecclesia postestate regiminis instructos esse voluit Christus (vide ad Matth. 18,18). Non opus erit monere, verba neque de baptismo neque de praedicatione accipi posse. Ex multis veterum testimoniis pauca afferre sufficiet. Contra Novatianos haec inter alia scribit Ambrosius : « sed aiunt se Domino deferre reverentiam cui soli remittendorum criminum potestatem reservent. Immo nulli maiorem iniuriam faciunt quam qui eius volunt mandata rescindere, commissum munus refundere. Nam cum ipse in evangelio suo dixerit Dominus Iesus : accipite etc. quis est ergo qui magis honorat, utrum qui mandatis obtemperat , an qui resistit? Ecclesia in utroque servat obedientiam, ut peccatum et alliget et relaxet;... ius hoc solis permissum sacerdotibus est; recte igitur hoc Ecclesia vindicat quae veros sacerdotes habet »; et ex iisdem evangelii verbis porro concludit : « munus Spiritus sancti est officium sacerdotis; ius autem Spiritus sancti in solvendis ligandisque criminibus est » (de poenitentia 1,2,6. 8; M. 16,467 seq.). Et Cyr. « : ipse (Iesus) tamquam Deus humanatus legisque Dominus peccata remittit ; verumtamen nos quoque tam splendidam miramque accepimus ab eo gratiam; namque hac etiam dignitate naturam hominis voluit exornare; ait itaque sanctis apostolis (Ioan. 20,93); eos suae maiestatis participes effecit, potestatem tribuens remittendi vel etiam retinendi peccata; et nos hoc idem facere iussi sumus » (in Luc. 3,94; M. 72,567). Et in liturgia s. Basilii coptica habentur inter alia haec : Domine Iesu Christe... qui inspirasti in faciem discipulorum tuorum apostolorumque sanctorum dicens : accipite etc., tu etiamnum, Domine, per apostolos tuos sanctos eos elegisti qui sacerdotio semper in Ecclesia tua fungerentur, ut relaxarent peccata super terram, ligarentque et solverent omnia iniquitatis vincula (M. 31, 1659). Et in oratione super confitentem haec habentur : Domine Deus noster, qui dixisti : quorum remiseritis... inspice super servum hunc et sordes animae propter quas in peccata incidit per os meum, quamvis peccator sim dissolve (Ioannes ieiunator, sermo de poenit. M. 88,1926). Et Aug. in ἢ. l. : Ecclesiae caritas quae per Spiritum sanctum diffunditur in cordibus nostris, participum suorum peccata dimittit. Et Gregorius recitatis verbis quorum remiseritis..., ait : libet intueri, discipuli illi ad tanta onera humilitatis vocati ad quantum culmen gloriae sint perducti; ecce alienae obligationis potestatem relaxationis accipiunt principatumque superni iudicii sortiuntur, ut vice Dei quibusdam peccata retineant quibusdam relaxent ; ecce qui districtum Dei iudicium metuunt, animarum iudices fiunt et alios damnant vel liberant qui semetipsos damnari metuebant (hom. 26, 4; M. 76,1199). Et Anastasius sinaita breviter dicit : confitere Deo per sacerdotes peccata tua (de synaxi; M. 89,834); cf. Orig. hom. in Levit. 3,4; M. 12,4929 elc. Apostolos minime credulos fuisse, verum certissimis solum argumentis et indubitata sensuum testificatione adductos esse ad persuasionem:de vera Iesu a mortuis resurrectione, satis etiam ex hoc evangelio patet. Cuius rei Ioannes exemplum aliud addit
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v. 29& Thomas autem, unus ez duodecim, qui dicitur Didymus, gemellus; cf. 11,16, non erat cum eis quando venit Iesus; quaerunt cur abfuerit. Respondent Chr. aliique eum tardius a fuga rediisse quam discipuli capto Domino arripuerant; eum abiisse statim post reditum duorum qui in Emmaus perrexerant (Aug. de cons. evang. 3,25 n. 7&; Bon. Tol.); eum recepisse se ex consuetudine cum apostolis ex nimia quadam diffidentia ScAg. existimat. At cum nulla certa causa assignetur, frustra variae causae excogitantur; melius dicit /ans. eum per aliquam occasionem abfuisse, id quod utique perse clarum est;
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v. 25 dizerunt ergo ei alii discipuli : vidimus Dominum; eos etiam reliqua narrasse de ostensione manuum ac lateris, satis per se probabile est et ex responsione Thomae consequitur; i//e autem dizit eis : nisi videro in manibus eius fizuram τύπον, vestigium , notam impressam ; alia lectione codd. vulg. figuram, clavorum et mittam digitum meum in locum clavorum et mittam manum meam in latus eius, non credam; vulnus lateris ea locutione βάλω τὴν χεῖρα εἰς... satis magnum fuisse declarat. Sane Thomas valde egit imprudenter quod tot aliorum consentienti testimonio non adhibuit fidem; immo male fecit ponens eas conditiones quibus sibi concessis vellet credere, ac si ipse favorem praestaret Domino, si crederet. Verum mala eius contumacia cessit in nostram utilitatem. Nam, ut Cyr. dicit, existimo singulari Dei providentia infidelitatem ad tempus exstitisse discipuli, ut per certam eius fidem nos quoque posteri indubitanter crederemus carnem illam quae in ligno pependit mortemque pertulit vivificatam esse a Patre per Filium. Tu vero, ait CÁr., cum vides non credentem discipulum, Domini clementiam cogita, quomodo vel pro una anima ostendat seipsum vulnera habentem et adveniat ad unius salutem, etiamsi ille crassiore quam ceteri animo esset
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v. 26 οἱ post dies octo iterum erant discipuli eius intus et Thomas cum eis; venit Iesus ianuis clausis et stetit in medio et dizit eis : paz vobis ; uti le$us primo die hebdomadis surrexit, suis apparuit, ita denuo discipuli primo die hehdomadis congregati sunt et Iesus eum diem iterata apparitione consecrat. Non erraveris, si iam quaedam quasi germina videris sanctitatis ei diei attribuendae (cf. 1 Cor. 16,2. Apoc. 1,10); ceterum vide ad v. 19. Etiam Cyr. ex ista apparitione eo die facta concludit: « iustissimis itaque de causis sanctos conventus in ecclesiis agimus octava die ». Potuit Dominus multis modis Thomam ad fidem revocare; propter nostram instructionem id ita effecit, ut argumenta illi exhibita sint nostrae fidei confirmatio ; cedebant pariter in utilitatem Thomae; tanta enim. Domini clementia confusum esse et magnam humilitatem concepisse certum est (To/.);
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v. 27 deinde dicit Thomae : infer digitum tuum huc et vide manus meas, et affer manum tuam et mitte in latus meum, et noli esse incredulus, sed fidelis; iisdem verbis, quibus Thomas usus est, de industria utitur Christus osiendens se minime ignorare quod factum fuerat, etsi non adfuisset, se audisse ut Deum, cum ille loqueretur (EutA.); simul in ea repetitione tacita quaedam exprobratio continetur, quam explicat verbis : noli esse etc. (Ma/d.). Quaerunt, tetigeritne vere Thomas vestigia vulnerum? Et To/. quidem scribit : « cerfa res est et in confesso apud omnes Thomam secredidisse, est sententia communis »; eum tetigisse Mald. multis Patrum locis adductis probat, quam sententiam interpretes veteres generatim sequuntur; Aug. tamen uno in loco dici posse concedit eum non ausum fuisse tangere et Eut. scribit : « videns in manibus eius vestigium clavorum et latus ipsius apertum, continuo credidit non exspectans dum contrectasset », ans. rem in medio relinquit; in sententiam eum teligisse, ut omne excutiat dubium, etiam ScAz. concedit. Alii tamen Thomam id non ausum esse existimant; ita Patr. Cori. (saltem probabiliter). Cum evangelista statim referat responsionem Thomae, nihil aliud erit interponendum
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v. 98 respondit Thomas et dizit ei : Dominus meus et Deus meus, quae responsio talis est, ut plenissimam fidem explicet et ipsa exclamatione abruptisque vocibus animum prodat confusione obruti veniamque petentis. Cum hac fidei confessione quam continuo edit, cum hac confusione de sua priore incredulitate et cum hac deprecatione iniuriae Iesu sua dubitatione illatae mihi stare non posse videtur, Thomam revera digitos in loca clavorum misisse manumque in latus. Verba haec quae ex narratione nulla interposita mora profert potius edicunt eum statim adorantem ad pedes Iesu procidisse et Iesum Dominum suum ac Deum professum esse. Neque valet quod obiiciunt ex v. 27 Iesum id praecepisse et Thomam debuisse praecepto obedire. Sed si rem ex communi sermonis humani norma, quam Christus loquens alias quoque observat, melimur, statim ipsa illa verborum Thomae repetitione apparet, non mandatum dari, sed audacem postulationem Thomae et eius tarditatem ac duritiem credendi potius perstringi; id quod ultimis etiam verbis indicatur. Simili modo illud : quod facis fac citius (13,27), non est praeceptum, sed potius demonstrat Iesu indignationem et reprehensionem ludae. Accedit quod Christus fidem Thomae soli visioni resurgentis adscribit : quia vidisti me scil. vivum, coram tesfantem; neque dicit : quia tetigisti in corpore meo vulnera. Proin standum erit ipsa Barratione; neque opus est plus asserere et nescio quas moras inlerpomere inter v. 27 et 28. Neque valet quod generatim cum Aug. dicunt : generalis quodammodo sensus est visus; unde vidist? me posse praeterea significare : tetigisti me. Verum /alem usum vocis minime probant locutiones : audi et vide quam bene sonet; olfac et vide quam bene oleat, tange et vide quam hene caleat (Aug.), neque locutiones, quas 7o/. affert : Ex. 20, cunctus populus videbat voces; Marc. 15, vide in quantis tc accusant. Thomas cognita resurrectione Iesum verum Deum confitetur ὁ Oc; uo»!; « duas enim naturas et unam hypostasin unis Christi docuit; dicendo Dominum humanam indicat naturam, dicendo autem ὁ 0:5; μου divinam substantiam ostendit et ita unum et eundem esse Dominum et Deum » (TAeoph.). Merito dicit Patr. : qui negant Thomam haec pronuntiasse compellando Christum ipsum, sed admiratione raptum in exclamalionem prorupisse Deum invocando, risu eos mag:s excipi quam argumentis refutari par est ». Ex veteribus tamen ita accepit Theod. M. : non ipsum (Iesum) Dominum ac Deum dicit, sed quasi pro miraculo Deum collaudat; quac explicatio in synodo oecumenica quinta damnata est (can. 12 ex can. 14 de tribus capitulis; cf. Denzinger, Enchiridion n. 183). Et evidens est eam explicationem esse falsam, cum explicite dicatur «trit ei, εἶπεν αὐτῷ id quod Wetss quoque contra explicationem Socinianorum urget; praeterea Iesus hanc confessionem assumit et approbat : agnovit Christus utique repulsurus, si falso dictus fuisset Deus (quae Erasmi verba We:ss approbans allegat). Insuper hoc exemplo ostendit evangelista iterum suum in conscribendo consilium scopumque manifestans, quomodo manifestatione Iesu homines adducantur ad fidem in eius divinitatem. Christus accipit et laudat confessionem Thomae
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v. 99 dizit ei Iesus: quia vidisti me Thoma, credidisti ; beatiqui non viderunt et crediderun!; « audit Servator discipulum dicentem sentientem ac credentem Dominum se revera esse ac Deui, nec reprehendendum censuit, sed laudavit credentem » (Cyr.). Sed dum fidem eius approbat, nonnihil reprehensionis addit : quia vidisti, ac si diceret : non recte fecisti quod tandiu credere distulisti, donec videres ; debuisti prius credere quando audisti resurrectionem meam (7ol.) a me praedictam ct a tot testibus fide dignis tibi assertam. Fides eius vera erat, sed modus quo ad eam pervenit imperfectus erat; non enim fidem aliorum testimonio adhibuit, sed ipse voluit experiri, ita ut in eum aliquo modo cadat illa Christi exprobratio : nisi signa et prodigia videritis non creditis (To/.). Ceterum aliud vidit, aliud credidit; vidit hominem et cicatrices et credidit divinitatem resurgentis (TAom.); videbat hominem et confitebatur Deum (Aug. Tol. etc.). Quamvis itaque praeclaram edidisset confessionem , tamen non, sicut olim Petrus, laudatur; sed comparatione cius illi laudantur et commendantur qui sine tali sensus experientia credunt ad magnam posterorum et nostrum omnium confortationem et consolationem (lans. Tol.). Bene autem notat Theoph. ea voce Thomam non privari μαχαρισμῶ; at bealiores dici illos qui credant quamvis non viderint (sim. /ans.). Duo profitetur Thomas, quorum alterum ex conspectu intellexit, alterum ex eius omnipotentia et omniscientia; ex aspectu agnovit illum qui praesens erat esse Dominum illum suum quem antea secutus fuerat; ex potentia in resurgendo et in ingressu ianuis clausis declarata et ex cognitione occultorum agnovit Dominum illum suum esse etiam Deum suum (/azs.). Adnotat Tol. in Thoma resurrectionem credere non ex fide, sed ex experientia processisse, 1. e. eum assensisse resurrectioni, sed eius assensum non fuisse ex fide; sed confessionem divinitatis fuisse veram fidem. Hoc effato Christi de beatitudine credentium finis evangelio fit, quod effatum tum loannis consilio ac proposito tum clausulae ab ipso usurpari solitae apprime respondet (Patr.). Iam libri epilogum ponit (Thom.)
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v. 30 multa quidem et alia signa fecit. Iesus in conspectu discipulorum suorum, quae non sunt scripta in libro hoc; sciebat enim [oannes se pauca signa a Iesu facta retulisse; sciebat mulla alia ab aliis evangelistis relata, et propterea ne quispiam crederet ipsum omnia aut pleraque complexum esse, vel minorem fidem adhiberet aliis evangelistis, subiunxit haec (Cai.). De quibus autem signis loquitur? respondetur ab aliquibus de solis signis post resurrectionem factis (Chr. Rup. Tol. Mald.); nam de hisce esse sermonem in antecedentibus, et haec sola facta esse in conspectu discipulorum; alia ante resurrectionem in conspectu turbarum quoque. At verba haec de omnibus signis in vita mortali et post resurrectionem factis intelligenda sunt (Cai. lans. Dar. Corl. Schg. Schz. Fil. Keil, Weiss.); 1d iam indicatur zn /ibro hoc; « ron cnim scripta sunt in libro hoc omnia, sed ea sola sunt posita quae ad persuadendos auditores plane sufficiant ut credant » (Cyr.). Et quia ita libro finis imponitur, verba non ex contextu proximo sunt diiudicanda, *ed potius ex iis quae iam 1,14 evangelis!a indicavit et quae in toto libro ob oculos habuit et quae in v. 31 explicite statuit. Dicit autem ἐμ conspectu discipulorum , quia hi testes sunt et esse debent pro aliis et tamquam testes a Domino sunt constituti (Bar.). Unde eorum mentio facienda erat, neque tamen turbarum. Conceptis verbis id demum enuntiat quod per totum librum sedulo prosecutus est (cf. 1,15-18. 27. 33. 49-51; 2,11; 3,13. 15; 5,18; 6,68; 1,99; 8,58 etc.)
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v. 31 haec autem scripta sun!, ut credatis quia Iesus est Christus Filius Dei et ut credentes vitam habeatis in nomine eius i. e. Iesum hominem illum qui perambulavit in Galilaea, Iudaea, crucifixus est etc. esse Messiam in lege et per prophetas promissum eundemque vere Filium Dei adeoque Deum — Verbum caro factum est — et in hac demum fide haberi vitam illam de qua Iesus toties locutus est (3,15. 16; 5,2*; 6,35 seq. etc.). Haec vita supernaturalis habetur ἃ credentibus in nomine etus, tota innititur et fundatur in Iesu, in confessione eius quod ipse de se nobis revelare dignatus est, in eius meritis et virtute quam nobis largitur (15,4. 5); nam non est aliud nomen in quo nos oporteat salvos fieri (Act. 4,12).
20:1
Me. nomme trois femmes, Mt. deux, Le. trois, mais tous trois nomment parmi elles Marie la Magdaléène. Jo. ne retient que cette dernière, à cause de lVapparition qu’il aura à raconter. Les autres ne sont pas exclues de la réalité, il les suppose même au v. 2, mais enfin elles ne figurent pas au récit, dont l'économie pouvait se contenter d’une seule figure. Le jour est le même que dans les synoptiques, avec la même formule juive que dans Le. xxiv, 4. Quant à lheure, Jo. est d'accord avec Le. ὄρθρου βαθέως, mais il est difficile de le concilier avec Me. qui fait arriver les femmes au moment où le soleil venait de se lever. Il est clair que dans Me. les femmes sont retardées par l'achat des aromates. On peut donc supposer que Magdeleïne laissant ce soin aux autres est venue seule et de beaucoup la première auprès du sépulcre. Peut-être avait-elle préparé des aromates dès le vendredi soir, ce que Le. a pu généraliser, tandis que Me. généralisait l’achat des aromates le dimanche matin. — Magdeleine s'aperçoit que la pierre est enlevée : mais Jo. n'avait pas parlé de cetle pierre; il suppose donc bien connu le récit des premiers évansélistes. IL est vrai qu'il n'emploie pas ἀποχυλίω comme les trois synoptiques, hais αἴρω, conformément à ce qu'il a dit du tombeau de Lazare (x1, 39); mais il est peu vraisemblable qu’il ait voulu indiquer une autre disposition par ce ierme vague, qu'il va employer aussi de l'enlèvement du corps (2). On ne saurait en conclure que x1, 39 doit s'entendre de « rouler
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Dans la perspective de Mc., les femmes voient le jeune homme qui annonce la résurrection sans avoir eu le temps de constater que le tombeau est vide; mais Le. a eu soin de mentionner deux temps. C'est aussi ce que suppose. Jo. Marie-Magdeleine est-elle entrée aussitôt, ou a-t-elle attendu les autres femmes? On ne saurait le dire; mais du moins elles ont constaté ‘ensemble que le corps n'était plus là. Jo. qui n'a pas d’abord signalé leur présence la suppose maintenant, sans se demander si le lecteur ne le chicanera pas sur cette extrême concision. Aussitôt, sans rien attendre, Magdeleine prend sa course et son imagination ne lui suggère aucune solution que la plus naturelle : on a enlevé le Seigneur; et nous ne Savons pas, c'est-à-dire sans doute nous autres femmes, où on l'a mis. Elle tint ce discours rapide à Pierre et à l'autre disciple que Jésus aimait. Et lon ne sait pas encore si elle les trouva réunis ou si elle les chercha séparément, car λέγει αὐτοῖς pourrait s'entendre de deux paroles successives. Pierre, malgré son reniement, que peut-être aussi Marie ne connaissait pas, n’était pas moins demeuré pour tous le chef des disciples, et l'autre disciple était naguère auprès de la Croix avec elle. — On voit ici que Jo. suppose d'autres femmes, et le tombeau trouvé vide, comme dans les synoptiques, mais non pas les apparitions angéliques. Il faut nécessairement supposer que l'ange de Mt. est demeuré invisible après avoir roulé la pierre, jusqu'au moment où il apparut aux femmes après le départ de Magdeleine. 3.10. Prerkk ET L'AUTRE DISCIPLE TROUVENT LE TOMBFAU vie (cf. Le. xxiv, 12). Le verset de Le. n'est omis que par D et quelques latins. Nous le croyons authentique et relatif au même fait, quoiqu'il ne nomme que Pierre. Jo. qui n'est autre que le disciple bien-aimé y a repris sa place, sous son voile et a donné les détails conservés dans sa mémoire.
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Les deux disciples montreront un tel empressement qu'on dirait bien qu'ils ne se seraient pas attendus si Marie ne les avait trouvés ensemble. .
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Si Jean arrive le premier, c’est sans doute qu'à la course les plus jeunes ont l'avantage. ΠῚ n'aurait pas voulu insinuer de la sorte que Pierre y mit peu de diligence : c'est ce dernier qui est « sorti » 16 premier comme le plus digne. Ὁ) παραχύπτω, employé par Lc. qui suppose la pierre roulée ne prouve pas que Jean 56 soit penché sur un caveau en forme de puits; dans ce cas Pierre wavcrait pu « entrer ». Il se penche parce que la porte est toujours beaucoup plus basse que la chambre funéraire, et qu'il faut s'incliner pour passer la tête à travers cette porte. Cela suffisait pour jeter un coup d'œil rapide (βλέπει) mais sûr. Sa légitime curiosité satisfaite, Jean laisse à Pierre le soin de décider ce qu'il faut faire; peut-être s’efface-t-il pour le laisser entrer le premier; peut-être se demande-t-il s’il faut entrer. 6 s.) Pierre qui suivait de près entre résolument, et voit plus à loisir (θεωρεῖ) d’une part les bandelettes demeurées comme elles étaient, vides du corps, mais non point enroulées, d'autre part le mouchoir placé sur la tête (en latin sudarium ou ricinium) plié séparément; ἐντυλίσσω dans un papyrus magique de Londres (121, 1. 826, m° s. ap. J.-C); ἐντυλίσσειν τὰ φύλ(λα) ἐν σουδαρίῳ χενῷ (xa:vG), signifie comme d'ordinaire et dans Le. xx, 52; Mt. xxvir, 59 : « envelopper dans ». Dans Jo. il ne peut signifier que « enroulé ». — La présence des linges était révélatrice, aussi Le. l'a mentionnée; elle prouvait qu'on n'avait pas enlevé le corps, qu'on eùt pris tel qu’il était. Quant à la distinction du suaire et des bandelettes, elle prouve seulement avec quel soin Pierre examina toute chose, et, par contre-coup la précision du témoignage de Jean.
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L'autre disciple entra à son tour, il vit cette disposition qui excluait un enlèvement, et il crut, non pas à ce qu'avait dit Magdeleine (Aug.) puisqu'il vient de le constater, mais à la résurrection. Il ne parle pas de Pierre, et le texte de Le. semble bien exclure une foi complète (Til.). Le disciple parle pour lui, il sait ce qui s'est passé dans son cœur; il ne dit pas ce qui pouvaif être voilé par l'attitude de Pierre, admirative et réfléchie. Il était très grave pour Pierre de se prononcer, et peut-être Jean garda-t-il aussi pour lui son impression.
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Wellhausen (p. 92) voit ici un remaniement, le γάρ étant inexplicable on ne peut dire de quelqu'un qu'il n'a pas cru parce qu'il ne savait pas. Mais Loisy explique très bien un texte d'ailleurs trop concis. Si les deux disciples avaient compris les Écritures, Jean aurait cru sans avoir besoin de ‘constater, tandis qu'il vient de nous dire que sa foi est née ensuite de sa conslatation. Ce ne sont donc pas les anciens textes qui ont fait naître la foi en la résurrection, mais les faits. Jo. l'avoue sans artifice, et Comme une ignorance regrettable : ensuite, une fois éclairés, ils citeront l'Ancien Testament : alors il ne fut pour rien dans leur conviction. Les allusions du Sauveur lui-même à sa résurrection (π, 22; xvi, 16 5.) n'avaient pas créé en eux une espérance ferme : Εἰ ideo quando id ab ipso Domino audiebant, quamovis apertissime diceretur, consuetudine audiendi ab illo parabolas, non intelligebant, et aliquid aliud eum significare credebant (Aug.).
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On ne voit pas s'ils rentrent au même logis : cf. Jos. Ant. VIT, 1v, ὁ πρὸς abroës… ἀπήεσαν : chacun s’en fut chez soi. De toute façon le champ est libre pour Marie-Magdeleine. Les disciples avaient leurs raisons, et sûrement leur cœur demeurait profondément impressionné, mais enfin, comme dit 5. Grégoire (Hom. 25), etium discipulis recedentibus, non recedebat, et c'est pourquoi, encore que moins éclairée qu'eux, elle ἃ vu Jésus la première.
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La présence de Magdeleine n’est pas rattachée à l'épisode précédent, et on pourrait naturellement la souder au v. 1. Mais ce n'est vraiment pas une raison pour regarder 42-10 comme ajouté par un rédacteur (Wellh.). Loisy (p. 504) : « Le lecteur est obligé de supposer qu’elle est revenue après les disciples et qu’elle reste auprès du tombeau quand ils se sont retirés ». — Sans doute, et il n’y ἃ aucun inconvénient; cela est même suggéré par 16 plus-que-parfait εἱστήκει. Elle pleurait, parce qu'elle se figurait qu'on avait enlevé son maître, et parce qu'elle l’aimait, et qu’elle était femme : περιπαθὲς πῶς τὸ γυναικεῖον γένος (Chrys.). Les disciples partis sans rien lui dire, ou seulement des paroles vagues, tout en pleurant elle se penche à son tour pour regarder dans le tombeau.
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Deux anges sont aussi mentionnés dans Le. (xxiv, 4) comme deux hommes vêtus d'une manière à éblouir. Dans Jo. leur place est indiquée. On avait dù noter la place de la tête de Jésus : d'ailleurs 51] reposait sur un lit de pierre, la place de la tête était peut-être marquée par un appui ménagé en relief dans le roc, comme on le voit par exemple dans Les tombeaux près de l'église de Saint-Étienne.
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Les anges sont beaux dans leur tunique blanche, leur parole est compatissante et douce : Marie, toute à sa douleur, ne les regarde même pas; elle n’a qu'une pensée et redit la même parole. Que sont ces hommes auprès de son Seigneur, qu'elle ἃ perdu deux fois! — οἶδα au lieu de οἴδαμεν (2), parce qu’elle est interrogée personnellement.
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Ayant constaté à son tour que le tombeau était vide, ne reconnaissant pas dans ceux qui lui parlent des messagers célestes, Marie ne songe plus qu’à chercher ailleurs et naturellement se retourne; e’est alors qu'elle voit Jésus sans le reconnaitre. Le ressuscité est soustrait aux conditions ordinaires de la vie, il se fait reconnaître quand il veut; cf. Le. XIV, 16; Me. xvr, 12; Jo. xx. Ghrysostome ἃ eu celte pensée délicale que Jésus n'avait pas voulu lui causer un saisissement trop violent.
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Jésus dit comme les anges : « Pourquoi pleures-tu? » Mais, comme s’il voulait doucement la préparer, il ajoute : « Qui cherches-tu? » Rien n'indique que Jésus ait pris l’attirail d'un jardinier : mais, dans un jardin, c'est le gardien de ce jardin qu’on s'attend tout d'abord à rencontrer. D'ailleurs c’est à peine si elle le regarde; sa pensée est aïlleurs, tellement avec Jésus qu’elle ne le nomme même pas : pouvait-elle songer à un autre? Et parce que l'amour ne calcule pas l'effort, elle offre de l'emporter. Qu'on le lui rende seulement! — Pour βαστάζω d’un corps qu'on emporte, cf. Jos. Ant. VIT, σι, 7; βαστάσας δ᾽ ἐκεῖθεν ὃ φύλαξ χαὶ χομίσας εἴς τι χωρίον ἀπωτάτω τῆς ὁδοῦ χιτιλ. Marie n'inerimine pas la conduite du gardien du jardin : si ce corps le génait, soit, elle le portera ailleurs, encore plus loin, il ne lui échappera plus.
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μαριαμ (TH) el non μαριὰ (SV).
Il suffit à Jésus de dire « Marie » d'une certaine manière pour se faire reconnaitre, C’est ainsi qu'il parle au cœur. — Marie se retourne pour la seconde fois, ce qui est étonnant. Il faut donc supposer que ses regards se sont poriés de nouveau vers le sépulcre.… Ou peut-être Jo. a-t-il voulu faire entendre que, peu attentive jusqu'alors à la personne du jardinier, elle se tourne vers lui de tout son être : nisi quia tunc conversa corpore, quod non erat, putavit, nunc corde conversa, quod erat agnovit (Aug.)? Mariam est la forme hébraïque, qu'il n’était pas nécessaire de signaler. Quoique Jo. ait rendu Rabbouni par διδάσχαλε comme Rabbi (r, 39), puisqu'il ἃ employé Rabbi huit fois et Rabbouni cette fois seulement (οἵ. Mc. x, 51), il a sûrement eu le sentiment d’une nuance importante; Ribboni, plus solennel, est très souvent usité quand on s'adresse à Dieu, ce qui est très rare pour Rabbi (Schlaiter). L'appel de Jésus est familier; Marie n’y répond aussi que par un mot, mais qui marque un grand respect en même temps que son attachement à son bon Maître. — Nous lisons Μαριάμ avec NBLGH (ajoutez W), 1.33 sah. boh., ce qui n'empêche pas de lire Μαρία quand c'est Jo. qui parle. Le nom hébreu, qui est celui qu'employait Jésus, ἃ par là même une saveur très douce.
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La difficulté de ce v. est célèbre. Nous regardons comme hors de doute que l'impér. présent μὴ ἅπτου signifie que Marie a déjà touché Jésus (cf. sur ur, 6); le mouvement le plus naturel en disant « bon Maître » était de se jeter à ses pieds ou à ses genoux, de s'emparer de ses pieds pour les baiser; cf. ἅπτεσθαι γούνων dans Homère (θά. 1, 312 etc.). Il n'y ἃ donc aucune difficulté à reconnaitre ici la scène de Mt. xxvur, 9 s., sauf le pluriel de Mt. qui n’a pas distingué avec le même soin que Jo. le rôle particulier de Marie-Magdeleine. Mais ce point acquis, comment entendre Jo.? S'il n'y avait que la première partie du v. on dirait : ou bien 1) tu as le temps, puisque je ne suis pas encore remonté vers mon Père; ou bien 2) c'est seulement après ce retour que tu pourras auprès du Père me rendre ainsi tes hommages. Mais comment concilier cette première partie avec ce qui suit? Si « monter » est une allusion à l'Ascension qui doit avoir lieu d'après les Actes (LE) quarante jours plus tard, et quand bien même elle devrait avoir lieu le lendemain, pourquoi Marie est-elle chargée d'annoncer cette Ascension aux frères que Jésus doit visiter le soir même? Ce qu’elle doit annoncer, comme dans Lc. xx, 7 c'est qu'il est ressuscité, ou comme dans Mc. et Mt. qu'il les attend à tel endroit. Comme aucun endroit n’est indiqué, il faut donc que « monter » s’entende de la r'ésurrection, mais alors comment Jésus dit-il qu’il n'est pas encore monté? — Au premier abord la solution de Bauer paraît très littérale el moulée sur le texte Jésus n’est pas encore monté, mais il va monter, et redescendra pour donner aux Apôtres l'Esprit-Saint qu'il va aller chercher auprès du Père. Mais est-ce une raison pour que Marie ne le touche pas? Craint-il de n'avoir pas le temps de faire le voyage? Et surtout Jo. a-t-il pu concevoir que le retour de Jésus le soir même serait définitif? Ge serait une manière singulière de nier l'Ascension et le second avènement du Sauveur. Les chrétiens avaient le sentiment, et même l'évidence, que le Christ n’était plus corporellement parmi eux. Monter vers le Père ne peut signifier monter, et descendre d'auprès du Père pour revoir les disciples. — Schanz, Zahn, Tillm. West. ont très bien conçu le sens général. Désormais le temps n’est plus au commerce familier d'autrefois : Jésus est entré dans une vie spirituelle qui n'est plus la reprise des anciens rapports, mais plutôt une préparation à la séparation définitive. Cette vie nouvelle n'empêche pas qu’on touche le ressuscité, mais ne permet pas qu'on s’y attarde. Marie ne l'a pas compris, et il importe que les disciples en soient informés même avant de le voir. Seulement comment faire sortir cette idée du texte? Les auteurs cités coupent le v. en deux, comme si la première partie avait un sens complet. Westcott en conclut même à une sorte d’ascension progressive, qui n'a aucun appui dans le texte. Avec cette coupure nous ne pouvons sortir du dilemme posé au début. Nous admettons donc qu'il n'y ἃ qu'une phrase, avec une opposition (indiquée par les temps) entre ἀναδέδηχα et ἀναθαίνω : on remarquera en effet que Jésus parle dans les deux cas à la première personne. Le message donné à Magdeleine n’est qu'une parenthèse, et la force du δέ doit s'appliquer à ἀναθαίνω : n'insiste pas pour me toucher, car, si je ne suis pas encore monté vers mon Père, cependant je ne tarderai pas beaucoup à y remonter... ce que tu diras à mes frères, afin qu'ils soient préparés mieux que tu ne l'as été à comprendre de quelle nature est ma présence. Marie n’a sùrement pas touché Jésus pour s'assurer qu'il est ressuscité : ce sang-froid n'est pas compatible avec l’ardeur de son amour qui l’a mise comme hors d'elle-même. Voyant son Maître, elle a cru l'avoir recouvré tel qu'il était durant sa vie : c'est vrai, il n'est pas encore monté vers son Père, mais il y va, il n'est plus le même, il est glorifié: äva6aivw doit donc bien s'entendre de l’Ascension, en attirant l'attention moins sur le fait et le moment où il aura lieu que sur la situation déjà créée par “éette perspective future (ἀναδαίνω, futurum inséans). Pour les disciples l'annonce de l'ascension sera avant tout la nouvelle de la résurrection. L’explication que nous avons donnée est précisément celle de Chrysostome il insiste sur ce que οὕπω ἀναδέδηκα signifie qu'il va bientôt monter, et ἀναθαίνω est dit aussi peur Magdeleine : ἀναστῆσαι βούλομενος αὐτῆς τὴν διάνοιαν, καὶ πεῖσαι, ὅτι εἰς τοὺς οὐρανοὺς ἀπέρχεται : il n'y ἃ donc dans le v. qu'une seule phrase, dont la seconde partie complète le sens de la première, même pour Magdeleine. — Le sens d'Augustin : « je ne suis pas monté », etc. dans ta pensée, n'est pas littéral, non plus que celui de Cyrille : « je n'ai pas encore donné l'Esprit- Saint Torrey (cf. Jnér. p. cu) lit, d'après l'araméen qu'il conjecture : « ne me touche pas; (mais) avant que je monte... va vers mes frères », etc. Ge qui serait une redondance sans signification. On notera dans la formule de la fin que Dieu n’est pas de la même manière le Dieu de Jésus et de ceux qu'il nomme cependant ses frères : il n'est pas non plus leur Père de la même Façon.
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μαρια (SV) plutôt que μαριαμ (TH); --- ewpuxa (TH) et non εωραχὲν (50).
La hâte de Marie à exécuter son message 56 retrouve sous la plume de l'auteur qui la fait parler en style direct, sauf à achever la phrase pour son compte. Cet effet n’est sans doute pas voulu, mais n’en est pas moins expressif. Cette fois nous lisons Μαρία, car Μαριάμ. est moins attesté (NBL τ, 33 sah) οἱ pourrait venir du v. 17; d'autant que le mot hébreu n'a plus de raison d’être. — ξώρακα qui met en scène Marie d’une facon si vive, quoique en contradiction grammalicale avec αὐτῇ nous parait certain avec BNXW a ff? g vg sah boh. _— Soden et Vogels préfèrent la correction ἑώραχεν! Pourquoi alors ne pas ajouter avec D καὶ ἃ εἶπεν αὐτῇ ἐμήνυσεν αὐτοῖς"
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Le jour et le moment sont marqués. ὀψία peut être une heure très {ardive, ce qui laisse aux disciples d'Emmaüs le temps de revenir à Jérusalem, même s'ils sont partis de l'Emmañüs qui devint Nicopolis, à 160 stades. Les portes étaient fermées, non que les Juifs n'eussent pu les forcer, mais pour éviter des importuns qui pouvaient être des espions. Ce détail est mentionné pour montrer que Jésus entra d’une façon surnaturelle. fl n'en usait point ainsi de son vivant : c'est donc que Son COrpS ressuscité a acquis des propriétés surnaturelles, qui lui sont pour ainsi dire naturelles C'est ce que Le. exprime lui aussi d’une manière indirecte, par les faits, non par un enseignement théorique, ef. Le. xxiv, 31 ἄφαντος ἐγένετο, 36, ἔστη ἐν μέσῳ soudainement. Dans Jo. ἤλθεν précède ἔστη, parce que Jésus avait promis de venir (xtv, 18). Malgré la tour- 20. om. na p. εδειξεν (TSV) et non add. (Η). 21. om. ο Incouc p. auroi (TS) et non add. (HV). nure préférée par Le., on ne peut pas dire que εἰς après ἔστη soit pour ἐν; cf. Xéx. Cyrop. 1v, 1,1 στὰς εἰς τὸ μέσον et Jo. χχι, 4 (Deb. $ 205). — « La paix à vous » est bien cette fois la formule de salutation des Juifs (ef. sur xiv, 27), mais non cependant sans une certaine solennité; de même 21.26 : en souhaitant la paix, Jésus la donne, comme il l'avait déjà donnée. 90) Jésus avait donc conservé sur son corps ressuscité la trace de ses bles sures, comme de glorieuses cicatrices : non qu’il ne puisse apparaître autrement; mais il les montre pour être reconnu comme le crucifié, et, sans se faire un mérité de ses souffrances auprès de ses disciples, il les rappelle néanmoins, soit pour exciter leur foi et leur amour, soit pour que la joie soit plus complète, tant de douleurs n'étant plus qu'un souvenir. Le ressuscité en use selon les dispositions de ceux auxquels il apparaît. Il avait dû modérer l'ardeur aimante de Magdeleine; il semble avoir eu besoin de convaincre ses disciples, d'un sens plus rassis, comme l’indiquent Le. et Mc., et aussi Mt. xxvi, 47. — Jo. va au plus court : il remplace les pieds (dans Le.) par 13 côté (cf. xx, 34), et ne parle pas comme Le. des aliments pris par le Seigneur. — La joie, certes bien naturelle (Le. xxiv, #1), avait été annoncée par Jésus
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Jésus répète sa salutation, comme prélude d'un dernier acte avant de prendre congé, et parce que la paix est une disposition favorable à l'action divine. Parlant à son Père (xvur, 18), il avait déjà regardé la mission des Disciples comme accomplie dans sa pensée. Il la leur intime maintenant dans 165 mêmes termes : comme il a été l'envoyé de son Père, ils seront ses envoyés : la résurrection dont ils sont les témoins sera sans doute la première bonne nouvelle qu'ils auront à annoncer au monde. 22 5.) On doit se garder de deux excès. Le. dans le récit de cette apparition contient seulement une promesse d'envoyer l'Esprit-Saint, ce qu'il nomme la promesse du Père (Le. xxiv, 49). Cela s'entend très bien, car il racontera dans les Actes l'exécution de cette promesse au jour de la Pentecôte (Act. τι, 1 ss.). Eu voulant harmoniser trop littéralement Jo. avec Le. on ἃ vu dans le texte de Jo. une simple préparation à l'envoi de l'Esprit-Saint, ce qui est contre les termes qui sont clairs, car Jésus n'a pas donné l'Esprit en apparence seulement (σχήματι μόνον ἐνεφύσησε), et cela 4 été défini au Ve concile contre Théodore de Mopsueste (Denz. 10° éd. 224). — Aujourd'hui des critiques modernes tendent plutôt à mettre Jo. en contradiction avec les Actes, en remplaçant la mission de l'Esprit-Saint à la Pentecôte par l’insufflation du jour de Pâque. Mais ils doivent avouer que l'acte décrit ici par Jo. ne remplit pas les conditions indiquées par Jo. lui-même (σιν, 16.26; xvi, 7.13) pour la mission de l'Esprit qui doit être envoyé par le Père (ou par le Fils), mais après le retour du Fils auprès du Père, et pour suppléer à l’absence du Fils. Jo. n'avait pas à parler du moment où cette mission a eu lieu, puisqu'elle était en dehors du cadre de l'évangile. Mais il à retenu un trait important de l'action du Christ ressuscité, le don d’un pouvoir spirituel spécial. Il est clair d’abord qu’il ne donne pas naissance à l'Esprit- Saint, dont l'A. T. connaissait l'existence et décrivait les attributs. Tout au plus peut-on dire que celte insufflation est un signe qu'il participe à la spiration éternelle de l'Esprit-Saint; Thomas : Non est intelligendum quod huiusmodi flatus Christi fuerit Spiritus sanctus, sed signum eius. Unde Augustinus dicit IV de Trinitate : Flatus ille corporeus substantia Spiritus sancli non fuit, sed demonstratio per congruam significationem non tantum a Patre, sed etiam a Filio procedere Spiritum sanctum. . Ce que Jésus donne à ses apôtres est donc quelque chose de surnaturel que l'on doit rattacher à l'action de l’Esprit-Saint, représenté dans l'A. T. surtout comme vivifiant, et que Jésus lui-même a désigné comme un Aide dans l’ordre de la vérité. Après la mission imposée au v. précédent, il semble bien que ce doive être un pouvoir, plutôt qu'une disposition de l'esprit ou du cœur, mais on ne saurait que conclure, si des paroles jointes au geste ne donnaient l'explication. Ce pouvoir, en effet, est exprimé clairement (v. 23); c'est celui de remettre les péchés, et c'est aussi celui de les retenir. C’est le pouvoir déjà donné à Pierre et aux apôtres (ME. xvi, 19; xvut, 18), qui est ici renouvelé expressément, avec l'insufflation de l'Esprit, laquelle le confère définitivement. L'allusion à l'Esprit s'entend assez : remettre les péchés, c'est donner la vie spirituelle; et cela ne doit pas se faire sans discernement, puisque dans certains cas les péchés sont retenus. Or cela ne saurait être par caprice, mais par suite d'un jugement porté sur les dispositions des hommes. Geux qui prétendent que la théologie johannique ne comporte pas cette distinction (Bauer) prétendent sans doute la comprendre mieux que Jean lui-même. N'a-t-il pas d’ailleurs insisté sur la nécessité, pour ceux qui acceptent la doctrine, de pratiquer les commandements (xiv, 21)? Quelques-uns pouvaient donc y manquer, d'où l'importance suprême de ce qu'on nommera le sacrement de pénitence avec l'Église (Conc. Trid. Sessio xiv, Can. 3; Denz. 913). L'erreur condamnée detorserit autem, contra institutionem huius sacramenti, ad auctoritatem prae- τῶν δώδεχα, ὁ λεγόμενος Δίδυμος, οὐχ ἦν μετ᾽ αὐτῶν Θωνᾶς δὲ εἴς ἐχ ϑυἔλεγον οὖν αὐτῷ οἱ ἄλλοι μαθηταί ᾿ἙΙωράκαμεν τὸν ὅτε ἦλθεν ᾿Γησοῦς. αὐτοῖς Ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον κύριον. ὁ δὲ εἶπεν τῶν ἥλων χαὶ βάλω τὸν δάκτυλον pou εἰς τὸν τόπον τῶν ἥλων χαὶ βάλω μου τὴν χεῖρα εἰς τὴν πλευρὰν αὐτοῦ, οὗ μὴ πιστεύσω. 39 Καὶ μεθ᾽ ἡμέρας ὀχτὼ πάλιν ἦσαν ἔσω οἱ μαθηταὶ αὐτοῦ καὶ Θωμᾶς μετ᾽ αὐτῶν. ἔρχεται ὁ ᾿Τησοῦς τῶν θυρῶν κεχλεισμένων, χαὶ ἔστη εἰς τὸ μέσον χαὶ εἶπεν Petra λέγει τῷ Θωμᾷ Φέρε τὸν δάχτυλόν σου ὧδε nai ἴδε Εἰρήνη ὑμῖν. dicandi Evangelium est encore celle des Luthériens et en particulier de Zahn 165 Apôtres précheront; ceux qui les croiront auront leurs péchés pardonués, les autres, non. Mais que devient dans ce sens flou l'action des Apôtres pour délier ou pour retenir? Nous ne pensons pas que les exégètes qui se targuent de critique s'arrêtent un instant à l'échappatoire luthérienne. Loisy : « C'est l'institution de l'Église en tant que maîtresse de son organisation, de son recrutement et de sa police ou discipline de pénitence » (p. 508); ef. Holtz., Wellh., Bauer, etc. Les termes sont clairs : ἐμφυσάω, comme Gen. 1m, 7, quand Dieu insuffle à l'homme une haleine de vie, ou dans Sap. xv, 41, ou dans Ez. xxxvu, 9, pour faire revivre Les ossements desséchés. — ἄν avec le subj. dans le sens de « si » au lieu de ἐάν — ἀφεώνται (pour ἀφιένται) qualifié de forme dor. ion. arcadienne (Deb. 8 97, 3). 24-29, Tromas. LA FOI AU RESSUSCITÉ. Plusieurs Apôtres avaient douté (Mi. xxvin, 17; Mc. xvi, 11.13.14; Le. XXIV, 11.23.38.41), surtout du témoignage de la Magdeleine ou des femmes. La première tradition écrite n'avait désigné personne. Jo. ne vit pas d'inconvénient à nommer Thomas, qui fut sans doute le plus récalcitrant, et il appliqua sa méthode de retenir un cas unique mais de le mettre dans tout son jour, pour en tirer une grave leçon sur les conditions de la foi. Malgré les arguments de Zahn, qui transporte la scène en Galilée, il semble bien que Jo. ἃ en vus le local du v. 18. Ordinairement les disciples retournaient en Galilée aussitôt la fête de Pâque terminée, et c'est ce qu'atteste l'évangile dit de Pierre (xu) ἣν δὲ τελευταία ἡμέρα τῶν ἀζύμων, καὶ πολλοί τινες ἐξήρχοντο, ὑποστρέφοντες εἰς τοὺς οἴχους αὐτῶν τῆς ἑορτῆς παυσαμένης. ἡμεῖς δὲ οἱ δώδεχα,,, καὶ ἕκαστος λυπούμενος διὰ τὸ συμδὰν ἀπηλλάγη εἰς τὸν οἶκον αὐτοῦ, Mais comment les Onze se seraient-ils réunis de nouveau en Galilée sans un rendez-vous spécial (Mt. xxvur, 16) dont Jo. me parle pas? En somme ils ne seraient restés à Jérusalem qu'un jour de plus après l’octave de la fête, ce qui n’a rien d'étonnant. Peut-être espéraient-ils une seconde apparition avant leur dispersion.
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Thomas est encore nommé Didyme (cf. x1, 16; xx, ἃ), et l'on a voulu (Orig., Zahn, Bauer, etc.) voir dans ce nom un symbole de son caractère; il serait celui qui est partagé en deux, qui ne croit pas facilement. Mais δίδυμος ne signifie pas une personne divisée d'avec elle-même; c’est une personne qui fait la paire avec une autre, et d’ailleurs on ne voit pas d’incrédulité dans les autres passages cités. Thomas ἃ paru jusqu'à présent comme un homme assez entier, jugeant des choses à sa façon et qui n’entre pas aisément dans la pensée même de son Maître (χιν, 5), d’ailleurs impressionnable et généreux (χι, 46). 1} serait superflu de chercher pourquoi Thomas était absent, si toute sa conduite ne paraissait affectée par son scepticisme. Magdeleine avait prévenu les Onze, directement ou les uns par les autres. C’est probablement pour cela qu'ils s'étaient rassemblés et conféraient de l'événement : quelques-uns doutaient, mais restèrent quand même dans une vague espérance de voir le Seigneur. Mais déjà il était tard, et Thomas, décidément incrédule, rentra chez lui, si même il n'avait pas refusé de venir.
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τόπον (T) et non τύπον (HSV).
Thomas se refuse même à croire au témoignage de ses frères et répond mot pour mot à leur récit enthousiaste par une froide dénégation. Il ne s'en rapportera qu'au témoignage de ses sens. L’excuser serait sans doute contraire au dessein de Jo. — τύπος dans son sens primitif de marque laissée par un coup; Anthol. vi, 81). La leçon τύπον après ἴδω est absolument cf, τύποι ὀδόντων ( certaine, mais la seconde fois il semble qu'on doive lire τόπον avec À 6 lait. Ὁ. Orig. Ce n’est pas un jeu de mots puéril : l'exigence de Thomas va en croissant : il veut voir la marque οἱ toucher l'endroit, s'exprimant avec une précision presque brutale, le doigt pour le petit trou des clous, la main pour la large plaie du côté.
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Après huit jours : comme nous disons « d'aujourd'hui en huit », pour désigner le jour octaval, le dimanche suivant, ce que Syrsin. a dit explicitement. Les disciples étaient tous réunis, peut-être pour organiser leur caravane de départ; πάλιν suggère qu'on ne se réunissait pas tous les jours. Les portes fermées, comme au v. 19, et sûrement dans le même local. — ἔσω, ici adverbe, sans qu'il soit nécessaire d'ajouter ἐν τῷ οἴκῳ comme dans Ez, x ὃ; cf. ἔσω χαθῆσθαι (EscavLe, Ch. 919). La salutation est la même que la première fois (49) et pour tous. à Thomas que Jésus s'adresse : indiquant d’une main
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C'est tout d'abord son autre main percée, il invite Thomas à y mettre le doigt (ὧδε); et comme e, il ouvre ses deux mains et lui montre la trace des celui-ci demeure immobil mo) clous, il l'invite même à mettre sa main dans son côté. Ainsi daigne-t-il con- 28. om. o ἃ. θωμας (THV) et non add. (5). 81. πιστενητε (TH) plutôt que πιστευσητε (SV). sentir à l’épreuve du toucher à laquelle Thomas attachait tant de prix, comme la seule qui permit de distinguer un fantôme qu'on peut voir, d'un corps vivant, Cependant à cette condescendance il joint un avertissement bien mérité : μὴ γίνου ne peut signifier : « ne deviens pas incrédule », car Thomas ne l'avait que trop été (contre Schanz), mais comme nous disons : « ne fais pas » Fincrédule (Ὁ ἃ bien interprété μὴ ἴσθι). Il ne te convient pas d’être incrédule, mais fidèle.
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I n'y ἃ aucun indice que Thomas ait usé de la permission. C'eût été trop fort. Son mouvement n’est pas de faire ce qu'on lui offre, mais de reconnaitre la divinité de Jésus, car c'est bien à lui qu'il parle. Si l’interjection était un pur vocatif, on pourrait concéder à Bauer que l'article devant θεός n'indique pas explicitement le Dieu par excellence (Allah) et unique : Jésus n’en serait pas moins participant de la divinitc. Mais au vocatif on attendrait κύριε, cf. Apoc. χι, 17; χν, 3, χύριε ὁ θεός (Zahn); et Épict. 11, 46,43 εἶτα λέγομεν' κύριε à θεός, πῶς μὴ ἀγωνιῶ; de sorte que c'est plutôt une profession de foi complète qu'un vocatif qui devrait être suivi d’une phrase. Jésus avait fait connaître sa nature divine, mais personne encore dans l'évangile ne lui avait donné ce titre, qu'il avait revendiqué mais non pas sous ce terme exprès. Il jaillit de l'évidence de la résurrection, et sur les lèvres de Pincrédule Thomas tout le premier.
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La première partie de la phrase peut être purement affirmative (Tisch., Schanz, Bauer); ou bien interrogative (H.S. V., Till., Loisy). Le sens est à peu près le même, mais l'interrogation est beaucoup plus expressive; ce n'est pas un doute, c’est un sourire qui répond à la stupeur de Thomas : Ainsi tu as bien cru maintenant? « Parce que tu m'as vu » exclurait plutôt le toucher. En fait les autres Apôtres aussi avaient cru après avoir vu, mais ils n'avaient pas refusé, comme Thomas, de croire au témoignage d’autres disciples. La Résurrection devait d’abord être constatée, non par tous, mais par des témoins choisis (Act. 11, 32; x, 40, etc.). Encore faut-il dire de tous ce que Thomas d'Aquin {après saint Grégoire) dit de l’Apôtre : aliud vidit, et aliud credidit. Vidit hominem et cicatrices, et ex hoc credidit divinitatem resurgentis. Mais après les disciples, d'autres devaient venir, auxquels il ne serait même pas donné de voir l'humanité glorieuse du Christ. C’est à eux que Jésus s'adresse d'avance heureux ceux qui n'ont pas vu, et qui cependant ont fait l'acte de foi. L'aoriste indique cet acte de foi; les participes empêchent que cette félicitation soit appliquée aux seuls contemporains, elle est de tous les temps. Ceux qui viendront après compenseront par l'ardeur de leur foi ce qui leur manquera dc présence sensible : Beati. Ce qui ne veut pas dire : plus heureux que les Apôtres.
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ỷ. 1. UNA SABBATI, MARIA MAGDALENE. Le premier jour de la semaine, Marie Madeleine vient dès le matin au sépulcre. Le Dimanche au matin, qui étoit le lendemain de la Fête de Pâque, & du jour du Sabbat, les saintes femmes qui avoient accompagné Jesus dans ses voyages, vinrent au sépulcre de grand matin, comme il faisoit encore nuit. Comme le Sauveur avoit été enseveli fort à la hâte, elles avoient achetté des parfums, pour l’embalmer de nouveau, & plus proprement que n’avoient pu faire Nicodème, & Joseph d’Arimathie. Saint Jean ne nomme ici que Marie Madeleine, parce qu’il avoit dessein de nous marquer plus en détail ce qu’elle avoit fait. Mais les autres Evangélistes nous parlent de trois personnes qui allèrent ensemble au sépulcre; sçavoir, Marie Madeleine, Marie mere de Jaques, & Salomé.
VIDIT LAPIDEM SUBLATUM. Elle vit que la pierre, qui fermoit l’entrée du tombeau, & qui avoit été scellée du Iceau des Sénateurs, & des Prêtres, étoit ôtée; ce qui d’abord tira les saintes femmes d’une grande inquiétude; car elles ne savoient comment elles pourroient ôter cette pierre. Mais leur peine fut bien plus grande, lorsqu’elles ne trouvèrent plus le Corps du Sauveur. Echelle de dix pieds. C ┌───────────────┐ │ │ B │ K │ A │ │ │ K │ │ │ │ F I │ H │ │ └───────────────┘ D
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ỷ. 2. VENIT AD SIMONEM PETRUM. Elle courut à Simon Pierre. Elle n’y courut qu’après avoir vû les Anges, qui leur dirent que JESUS étoit ressuscité. Elle avertit Pierre, & Jean, & les autres Apôtres: mais il n’y eut que ces deux Disciples qui coururent au tombeau ensuite de ce qu’elle leur annonça.
TULERUNT DOMINUM. Ils ont enlevé le Seigneur. Elle ne leur parle pas de la vision, ou de l’apparition des Anges. Elle est si empressée, qu’elle ne dit les choses qu’à demi. Elle ne pouvoit croire qu’il fut ressuscité, parce qu’elle le désiroit avec trop d’ardeur. Elle aime mieux dire qu’on l’a enlevé.
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ỷ. 5. NON TAMEN INTROIVIT. Mais il n’entra point. Saint Jean arriva le premier au sépulcre; mais il n’osa y entrer, soit par crainte, ou par désérence pour saint Pierre. Il se contenta de mettre la tête en se penchant dans le tombeau. Il y vit les linges à terre, & le tombeau vuide; & cecela même le remplit de frayeur. L’entrée de la caverne où étoit le tombeau, étoit fort basse.
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ỷ. 7. LINTEAMINA POSITA, ET SUDARIUM. Il vit les linceuls, & le suaire, qui étoit sur sa tête. Le Grec signifie plûtôt les bandelettes dont on enveloppoit le mort, & le linge qu’on lui mettoit autour de la tête. Cela montroit bien que le Corps du Sauveur n’avoit pas été volé; car des voleurs n’auroient pas pris la peine de le développer, & de laisser là ses bandes, & son suaire.
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ỷ. 8. ET VIDIT, ET CREDIDIT. Il vit, & il crut. Il vit que tout ce que Marie avoit dit, se trouvoit vrai, & il crut ce qu’elle lui avoit dit, que le Corps n’y étoit plus: mais il ne crut pas encore qu’il fût ressuscité: Car ỷ. 9. Ils ne savoiens pas encore ce que l’Ecriture enseigne, qu’il falloit qu’il ressuscitat d’entre les morts. Le Sauveur leur en avoit souvent parlé; souvent il leur avoit dit qu’il ressusciteroit: mais ils n’avoient rien compris à ce qu’il leur disoit. L’Ecriture marque distinguent la Résurrection du Messie par ces mots du Pseaume : Vous ne laisserez point mon ame dans l’enfer, & vous ne permettrez point que vôtre Saint voye la corruption : Vous m’avez fait connoître les voies de la vie. L’histoire de Jonas en étoit aussi le symbole, & la preuve.
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ỷ. 10. ABIERUNT ERGO AD SEMETIPSOS. Les Disciples s’en retournèrent donc chacun chez eux. Pierre, & Jean ayant vû le sépulcre vuide, & ne sachant ce qu’étoit devenu le Corps de Jésus, s’en retournèrent à Jérusalem dans la maison où ils logeoient en qualité d’hôtes; car aucun des Apôtres n’y avoit son domicile. Mais Marie plus persévérante qu’eux demeura dans le jardin; & dans l’inquiétude où elle étoit, elle se baissa, pour mettre la tête dans la caverne où étoit le tombeau, & dont l’ouverture étoit fort basse, comme on l’a remarqué. Elle y remarqua deux Anges assis, l’un à la tête, & l’autre au pied du sépulcre. Il faut jeter les yeux sur le plan du sépulcre, pour se former une juste idée de tout ceci.
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ỷ. 13. TULERUNT DOMINUM MEUM. Ils ont enlevé mon Seigneur, & je ne sai où ils l’ont mis. Elle croyoit encore qu’on l’eût enlevé, ou transporté ailleurs, nonobstant ce que les Anges lui avoient déja dit, à elle, & aux autres femmes, avant qu’elle fût allée à Jérusalem annoncer aux Apôtres que le Corps du Sauveur ne se trouvoit plus. On a remarqué sur le ỷ. 42. du Chapitre précédent, qu’il semble qu’on n’avoit mis là le Corps du Sauveur, qu’en attendant qu’on l’enfêvelît ailleurs plus proprement, ou plus magnifiquement. Les linges, les bandes, les fuairess qu’elle remarquoit au même endroit, pouvoient encore la confirmer dans la pensée que quelques Disciples étoient venus la nuit pour le transporter ailleurs.
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ỷ. 14. NON SCIEBAT QUIA JESUS EST. Sans savoir que ce fût JESUS. Elle s’apperçut qu’il y avoit quelqu’un derrière elle; elle se retourna, & ayant vû un homme, sans l’examiner de trop près, elle s’imagina d’abord que c’étoit l’homme qui avoit soin du jardin où étoit le sépulcre. Elle lui dit : ỷ. 15. Si c’est vous qui l’avez enlevé, dites-moi où vous l’avez mis, & je l’emporterai. Si vous ne voulez pas qu’il demeure dans ce sépulcre, & que vous l’ayez mis autre-part, dites-moi où c’est, afin que je l’enlève, ou que je le fasse emporter par quelqu’autre, & que le Corps d’un si grand Homme ne soit point exposé aux insultes de ses ennemis. Saint Chrysostome croit que Marie ayant remarqué quelque frayeur dans les Anges, le tourna, pour voir ce qui pouvoit la leur causer; & qu’ayant apperçu JESUS-CHRIST, elle lui demanda si c’étoit lui qui avoit enlevé le Corps. Ensuite elle se tourna vers les Anges, pour leur demander le sujet de leur frayeur. pella son attention, & vit que c’étoit JESUS lui-même. Elle le salua, en l’appellant Rabboni, mon Maître, comme elle avoit accoutumé de l’appeller; & en même-tems elle se jetta à ses pieds, & les embrassa.
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ỷ. 17. NOLI ME TANGERE; NONDUM ENIM ASCENDI AD PATREM. Ne me touchez point; car je ne suis point encore monté vers mon Pere. Je ne vous quitte pas encore; ne vous hâtez point de me toucher; vous en aurez tout le loisir. Je demeurerai avec vous quelque tems avant mon Ascension; allez seulement annoncer ma Résurrection à mes Apôtres; vous me reverrez encore. C’est ainsi que la plûpart des Modernes expliquent cet endroit. D’autres croyent que Madeleine croyoit que JESUS-CHRIST étoit ressuscité comme Lazare, pour vivre déformais sur la terre, comme il y avoit vécu jusqu’alors. Il la désabuse, & lui dit: Ne me touchez pas comme un homme mortel; je ne suis pas encore monté à mon Pere: mais bien-tôt j’y monterai. C’est là où vous me rendrez vos adorations; c’est-là où vous devez porter vos vœux, & vôtre amour. Ne me regardez plus comme auparavant, & ne me témoignez plus vôtre affection dans la manière des mortels. C’est par la foi, & par des sentimens surnaturels que vous devez m’embrasser. Je ne suis ici que pour un peu de tems, afin d’assermir vôtre foi. Lorsque je serai monté à mon Pere, vous m’embrasserez par la foi, & par la charité. Saint Léon paraît l’avoir pris dans ce dernier sens: Noli me tangere, ditiil; nolo ut ad me corporaliter venias, nec me sensu carnis agnoscas; ad sublimiora te dissero. Cùm ad Patrem ascendero, tunc me perfectiùs, veriùsque palpabis, apprehensura quod tangis, & creditura qua non cernis.
VADE AD FRATRES MEOS. Allez dire à mes freres. C’est ainsi qu’il appelle ses Apôtres, pour les consoler, & pour leur relever le courage : Je monte vers mon Pere, & vôtre Pere; mon Pere par nature; le vôtre par adoption : meum naturâ; vestrum gratiâ, dit saint Augustin. Je vais monter vers mon Pere, ainsi que je leur ai dit; & de-là je vous envoyeraï le Saint Esprit consolateur, qui vous conduira, vous instruira, vous soutiendra en mon absence. Voilà la première apparition de JESUS-CHRIST après sa Résurrection.
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ỷ. 18. VIDI DOMINUM. J’ai vû le Seigneur. Saint Marc dit que les Apôtres affligez ne pûrent croire que ce que Marie leur disoit fût vrai. Ils prirent cela comme un effet du trouble de son imagination.
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ỷ. 19. CUM SERO ESSET. Sur le soir du même jour, qui étoit le premier de la semaine; le jour même de la Résurrection du Sauveur, il apparut à tous ses Disciples ensemble, étant entré où ils étoient sans ouvrir les portes, & sans qu’ils sçûssent par où il étoit entré. La manière dont il entra, n’est pas du ressort de la Philosophie, qui ne juge que de la nature, & des opérations naturelles des corps en leur état ordinaire. Le Corps du Sauveur étoit glorieux; il étoit subtilisé, & spiritualisé. Les portes, & les corps les plus compacts n’empêchoient pas qu’il ne passât, & ne les pénétrât. Dans ces rencontres, on ne doit ni demander des raisons physiques, ni des exemples dans la nature. Toute la raison qu’on en peut donner, est la toute-puissance du Créateur : Hic si ratio quaeritur, non erit mirabile; si exemplum poscitur, non erit singulare. Demus Deum aliquid posse, quod nos fatemur non posse intelligere. In talibus rebus tota ratio facti est potentia Creatoris, dit saint Augustin. Quelques Interprètes ont prétendu que le Sauveur étoit entré sans que personne lui ouvrit les portes, parce qu’il les ouvrit lui-même ; ou qu’il entra dans la maison comme il étoit déjà tard, & lorsque les portes étoient fermées. C’est ainsi qu’ils expliquent : Il entra les portes étant fermées ; dans un tems où l’on n’attendoit plus personne, & où tout le monde étoit retiré dans la maison. Mais 1°. L’Evangéliste a déjà remarqué que JESUS vint le soir : Cùm serò esset : Ainsi il étoit inutile de le répéter ici. 2°. Si JESUS-CHRIST avoit lui-même ouvert la porte, l’Apôtre n’auroit pas dit qu’il vint, januis clausis : Ce seroit dire tout le contraire de ce qu’on veut qu’on entende. 3°. Les paroles du Texte ont jusqu’ici été entenduës de tous les Peres, & de tous les Interprètes, de cette forte : Il entra sans que les portes fussent ouvertes. C’est donc le sens naturel du passage. On n’auroit jamais pensé à les expliquer autrement, si l’on ne se fût trouvé embarrassé par les objections des Catholiques, qui enseignent la présence réelle dans l’Eucharistie, & qui prouvent la possibilité de la pénétration des Corps, par cet exemple ci. Cette preuve n’est peut-être pas fort convaincante : mais enfin on l’a employée, & leurs adversaires, pour parer ce coup, ont eu recours aux explications violentes que nous venons de proposer. 4°. Enfin l’Evangéliste détruit l’opinion qui prend ces mots, les portes étant fermées, comme équivalens à, il étoit tard, & tout le monde étoit retiré. Il nous avertit que l’on tenoit les portes fermées, par la crainte des Juifs : Propter metum Judaeorum. L’Evangéliste a omis l’apparition du Sauveur aux autres saintes femmes qui revenoient du tombeau, & celle qu’il fit aux deux Disciples qui alloient à Emmaüs ; lesquelles arriverent toutes ce premier jour de la Résurrection.
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ỷ. 20. OSTENDIT EIS MANUS, ET LATUS. Il leur monstra ses mains, & son côté. Il conserva donc après la Résurrection les stigmates de ses mains, & de son côté, pour prouver la vérité de son Corps, & de sa Résurrection. Un phantôme n’a ni chair, ni os; un aure corps n’auroit pas eu des cicatrices en ces endroits-là. M. le Clerc nie que le Sauveur ait eu des cicatrices aux pieds, comme il en avoit aux mains, & au côté; parce, dit-il, qu’il n’avoit pas été attaché par des cloux aux pieds. Mais il est réfuté par le Texte exprès de saint Luc, qui dit qu’il leur montra ses mains, & ses pieds. Il est aussi contraire à toute l’Antiquité Chrétienne, qui n’a jamais douté que le Sauveur n’ait eu les pieds percés de cloux. Seulement on dispute s’il y avoit un clou à chaque pied, ou si les deux pieds ont été percés par un seul clou. C’est sur quoi les Anciens, & les Modernes sont partagez.
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ỷ. 21. SICUT MISIT ME PATER, ET EGO MITTO VOS. Comme mon Pere m’a envoyé; je vous envoye de même. J’ai exécuté les desseins de mon Pere; j’ai fini ma mission: C’est à vous à présent de prêcher l’Evangile par toute la terre, & de satisfaire à ce que Dieu exige de vôtre zèle, & de vôtre fidélité. Je vous envoye comme mon Pere m’a envoyé, avec le même pouvoir de guérir les malades, d’instruire les peuples, de remettre les péchez, de faire des miracles. Je vous envoye dans la même fin, & pour le même dessein, qui est la vocation de tous les peuples à la foi, & à la connoissance de la vérité. Je vous communique mon autorité, ma puissance; je vous déclare mes Vicaires, & mes Ambassadeurs.
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ỷ. 22. INSUFFLAVIT, ET DIXIT: ACCIPITE SPIRITUM SANCTUM. Il souffla sur eux, & leur dit : Recevez le Saint Esprit. Quelques Peres infèrent de ceci, que le Saint Esprit est de même substance que le Fils, & qu’il procède de lui comme du Pere. D’autres veulent que comme au commencement du monde Dieu donna la vie à Adam, en soufflant sur sa face: Inspiravit in faciem ejus spiraculum vitæ; ainsi nôtre Sauveur en soufflant sur ses Apôtres, leur donne la vie de l’esprit, & de la grace; une vie surnaturelle, & toute divine. Enfin d’autres croyent que ce souffle étoit un symbole, & un gage del’Esprit saint qu’ils devoient recevoir le jour de la Pentecôte. Enfin les Peres unanimement croyent que JESUS-CHRIST leur donne ici le pouvoir de remettre les péchez. Mais est-ce ici une simple figure, une promesse de leur donner le Saint Esprit ? Non sans doute. JESUS-CHRIST leur donnoit quelque chose, & en même-tems il leur promettoit autre chose. Il leur donnoit le pouvoir de remettre les péchez, ỷ. 23. & d’autres graces, dont ils regurent la plénitude du jour de la Pentecôte Car on fait par l’Apôtre, qu’il y a plusieurs dons du Saint Esprit, & que tout le monde ne les reçoit pas dans un dégré égal de perfection, & d’abondance. Saint Augustin, & saint Chrysostome sur le Chapitre VII. 39. disent clairement que dans cette occasion les Apôtres reçûrent réellement, & véritablement le Saint Esprit. Ils le répetent encore en cet endroit; & saint Ambroise sur S. Luc, l. x. n. 180. le dit de même.
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ỷ. 23. QUORUM REMISERITIS PECCATA, RE- MITTUNTUR EIS. Les péchez feront remis à ceux à qui vous les remettrez. Les Peres, les Conciles, & tous les Interprètes Catholiques entendent ceci du pouvoir réel accordé aux Apôtres, & en leur personne à tous leurs successeurs dans la vraie Eglise, de remettre les péchez dans le Sacrement de pénitence, ou de les retenir suivant les régles de la prudence, & de la charité Chrétienne. Remettez les péchez à ceux qui en demanderont pardon, & qui feront disposés à retourner à Dieu par une conversion sincère, par la foi, & par la douleur de leurs fautes. Retenez-les à ceux qui méprisent vôtre pouvoir, ou qui ne demandent pas l’absolution de leurs crimes dans les dispositions convenables, & en qui vous ne verrez aucune marque d’un véritable retour à Dieu. Ceci est parallèle à ce que le Sauveur dit ailleurs : Tout ce que vous aurez lié sur la terre, sera aussi lié dans le Ciel; & tout ce que vous aurez délié sur la terre, sera aussi délié dans le Ciel. Quelques Commentateurs Protestans croyent qu’on peut entendre ceci du pouvoir de guérir les maladies, & de punir les coupables par des peines corporelles ; de les séparer de la Communion de l’Eglise par l’excommunication, ou de les y recevoir par la réconciliation. Je ne veux pas nier que le Sauveur ne donne ici ce pouvoir aux Apôtres ; on fait qu’ils l’ont exercé, & que l’Eglise en use encore, par l’excommunication, & la réconciliation des pécheurs ; j’avouë que quelquefois le Sauveur en guérissant les malades, leur disoit : Vos péchez vous sont remis : mais on ne peut limiter à cela seul le sens de ce passage, sans faire violence aux paroles du Sauveur. En guérissant les maladies du corps, il guérissoit celles de l’ame. Ses Apôtres ont souvent fait l’un, & l’autre ; mais non pas toujours. L’exercice d’un de ces pouvoirs n’exclut pas l’autre. Les maladies sont représentées dans l’Ecriture comme la peine du péché : mais on n’a aucun exemple où le pouvoir de guérir les maladies, soit exprimé par celui de remettre les péchez.
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ỷ. 24. THOMAS NON ERAT CUM EIS. Thomas n’étoit pas avec eux, lorsque JESUS vint. Saint Chrysostome, & ceux qui ont accoutumé de le suivre, croyent que les Apôtres ayant pris la fuite, lorsque JESUS fut arrêté dans le jardin, ils se rassemblèrent insensiblement à mesure qu’ils revinrent de leur frayeur; mais que le Dimanche au soir, deux jours après la mort du Sauveur; Thomas n’étoit pas encore de retour. D’autres veulent que Thomas se fût séparé des Apôtres un moment auparavant, à l’occasion du récit des deux Disciples, qui étoient arrivés d’Emmaüs, & qui venoient de raconter ce qui leur étoit arrivé. Thomas fâché de la crédulité des Apôtres, & regardant tous les discours, & des femmes, & de ces deux Disciples, comme autant de fables, les quitta, & s’en alla ailleurs. Il est mal-aisé de deviner le sujet de son absence. Mais enfin soit hasard, ou affectation, il étoit absent. Mais cela n’empêcha pas qu’il ne reçût le Saint Esprit que JESUS-CHRIST donna à ses Apôtres; de même que saint Paul, qui ne se convertit que quelque tems après; & comme du tems de Moyse, Eldad, & Médad reçurent le Saint Esprit, quoiqu’absens de l’assemblée. La faveur que le Fils de Dieu faisoit aux Apôtres, n’étoit pastellement attachée à la personne des présens., qu’elle ne se répandit aussi sur les absens.
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ỷ. 25. DIXERUNT EI ALII DISCIPULI. Les autres Disciples lui dirent : Nous avons vu le Seigneur. On ne fait précisément quel jour Thomas revint à l’assemblée des Apôtres: mais aussi-tôt qu’il parut, on lui raconta ce qui s’étoit passé. Il répondis : Si je ne vois dans ses mains les marques des clous ; si je n’y porte moi-même la main, je ne le croirai point. Il craignoit que les yeux ne le trompissent ; il veut s’assurer de la vérité par le tact. Les yeux peuvent être fascinez. On croit quelquefois voir ce que l’on ne voit pas. Mais il est rare que l’on se trompe en touchant, & en maniant. Saint Thomas ne croyoit point encore la Divinité de JESUS-CHRIST. Il ne pouvoit se persuader qu’il fût ressuscité par sa propre vertu. Son incrédulité alla trop loin. On ne peut l’excuser de péché. On remarque dans sa conduite de l’opiniâtreté, de l’orgueil, de la présomption. Au reste son incrédulité n’a pas été inutile à l’Eglise. Un homme de ce caractère n’étoit certainement pas disposé à croire légèrement. L’infidélité de saint Thomas nous a été plus avantageuse que la simple foi des autres Apôtres, dit saint Grégoire le Grand. La première nous affermit dans notre créance, & lève nos scrupules, & nos défiances : Plus nobis Thome infidelitas ad fidem, quàm fides Discipulorum profuit ; quia dum ille ad fidem palpanda reducitur, nostramens omni dubitatione postpositâ in fide solidatur.
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ỷ. 26. POST DIES OCTO. Huit jours après. Les Disciples étant encore à Jérusalem, & les portes étant fermées, comme huit jours auparavant, apparemment à cause de la crainte des Juifs, JESUS vint de nouveau, & se présenta au milieu d’eux. Il s’adressa d’abord à Thomas, pour lui faire voir que rien ne lui étoit caché, & qu’il savoit tout ce qui s’étoit dit en son absence. Il lui dit de mettre ses doigts dans les trous de ses mains, de porter sa main dans l’ouverture de son côté, & de se guérir de son incrédulité. On demande s’il toucha véritablement les playes du Sauveur? Quelques-uns en ont douté, Euthyme l’a nié: mais les Peres, & la plûpart des Interprêtes l’affûrent: Et après avoir trouvé dans les playes de son Sauveur l’affermissement de sa foi, il en fit paroître la lumière, & la plénitude, en s’écriant : Mon Seigneur, & mon Dieu. Jusques-là il avoit bien crû que le Sauveur avoit pû apparoître, comme les ames des morts apparoissent quelquefois, dit Origénes: mais il n’avoit pû se persuader qu’il fût réellement refufcité avec un corps palpable, & maniable. Saint Ignace le Martyr dit que nôtre Seigneur s’étant apparu à ses Apôtres, dit à Pierre, & aux autres de le toucher, & ajouta: Voyez que je ne suis pas un Esprit incorporel. Mais il ne dit pas expressément si ce fut dans la première, ou dans la seconde apparition.
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ỷ. 28. DOMINUS MEUS, ET DEUS MEUS. Mon Seigneur, & mon Dieu. Je vous reconnois à présent pour mon Seigneur, & mon Dieu, & je vous rends en cette qualité les adorations, & les respects qui vous font dûs. Voilà la première fois que le nom de Dieu est donné expressément à JESUS-CHRIST dans l’Evangile. Ci-devant il est dit que le Verbe étoit Dieu, & que le Verbe s’est fait Chair; d’où il s’enfuit clairement que JESUS-CHRIST est Dieu, puisqu’il est le Verbe fait Chair. Mais enfin voilà la confeflion la plus exprefle qui paroisse dans l’Evangile. Le cinquiéme Concile Oecuménique tenu à Conftantinople, a prononcé anathême contre Théodore de Mopsuefte, qui prétendoit que ces paroles de saint Thomas étoient une exclamation de cet Apôtre, surpris de la grandeur du miracle, & s’adressant non à JESUS-CHRIST, mais à Dieu son Pere, pour lui en rendre la gloire : Ah, Seigneur mon Dieu, quel miracle ! Que vôtre puissance est admirable !
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ỷ. 29. QUIA VIDISTI ME, THOMA, CREDIDISTI. Vous avez crû, Thomas, parce que vous avez vû : Heureux ceux qui sans avoir vû, ont crû ; ou plûtôt, heureux ceux qui croiront sans avoir vû ; heureux ceux qui croiront en moi, sans m’avoir ni vû, ni touché. JESUS-CHRIST reproche tacitement à Thomas son opiniâtrete, & il louë l’humble, mais éclairée docilité de ceux, qui dans la fuite des siécles devoient croire en lui, à la prédication des Apôtres, & à la vûë de leurs miracles. Ce n’est point honorer Dieu, que de croire légèrement, & sans raison : mais c’est lui déplaire, que de ne se pas rendre à une autorité raisonnale, à une lumière suffisante, & à un témoignage probable. Là foi de saint Thomas n’est loüable, qu’en ce qu’elle s’élève au-dessus de ce qu’elle voit. Il voit un corps, il touche un homme ressuscité ; il en conclut : Voilà mon Seigneur, & mon Dieu. Il voit une chose, & il en croit une autre : Tangebat hominem & Deum confitebatur, dit saint Grégoire le Grand.
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ỷ. 30. MULTA QUIDEM, ET ALIA SIGNA. JESUS a fait beaucoup d’autres miracles à la vûë de ses Disciples. Il en a fait un grand nombre pendant sa vie, à la vûë de tout le peuple, & de ses Disciples ; mais il en a fait aussi un grand nombre apres sa Résurrection, seulement en la présence de ses Disciples. Je me suis contenté, dit l’Evangéliste, de vous en coter quelques-uns ; par exemple, lorsqu’il apparut à Marie, & lorsqu’il entra dans la chambre où étoient les Apôtres, sans ouvrir les portes. C’en est assez pour vous persuader que Jesus est le CHRIST Fils de Dieu, & pour vous mériter la vie éternelle, si vous croyez en lui par une foi vive, & animée de la charité: Ut vitam habeatis in nomine ejus: Afin que vous ayez la vie en son nom, en vous soumettant à la foi, en vous déclarant ses Disciples, en mettant toute vôtre confiance dans son secours, dans la force de son nom, dans lui-même, puisqu’il est le seul par qui les hommes peuvent espérer le salut en cette vie: Non est in aliquo alio salus; nec enim aliud nomen est sub Cælo datum hominibus, in quo oporteat nos salvos fieri. Grotius croit que ces deux derniers versets font la conclusion de tout l’Evangile de saint Jean, & que le Chapitre dernier est l’ouvrage de l’Eglise d’Asie, qui l’a ajouté à la fin de cet Ecrit, pour faire connoître ce qui avoit donné lieu à ce qui s’étoit répandu dans l’Eglise sur la prétendue immortalité de saint Jean. Mais il suffit que ce sentiment soit dénué de preuves, & qu’il soit contraire à toute l’Antiquité Chrétienne, qui a toûjours regardé ceci comme faisant partie de l’Evangile de saint Jean, pour nous empêcher d’admettre cette conjecture.
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The appearance of the angel to M. M. and to the other Mary at the tomb, according to the Gospel texts (Mt. 28, 1-10; Mk. 16, 1-13; Lk. 24, 1-12; Jn. 20, 1-18), is the one most often represented in ancient Christian art.
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… In it we find again, definitively as well, the type that will dominate in art: a human figure of youthful appearance, almost always beardless, in sacred garments, that is, tunic and pallium, of white color, according to the Gospel texts (Mt. 28, 3; Jn. 20, 2; Rev. 15, 6; Acts 10, 30). In a fragmentary painting of an hypogeum between St. Callixtus and St. Sebastian, two youths in tunic and pallium flanked the inscription of the deceased; …
The early Christians, following Peter and John (John 20:2-18) and the pious women, always venerated the Holy Sepulchre, but only after the construction of the Constantinian edifice did organized worship come about. …
John, Apostle, Evangelist, Saint
… While he stood courageously at the side of the Cross, Jesus entrusted his Mother to him (Jn. 19:26f.). He runs with Peter to the Tomb and is, with Peter, honored with a special prediction (Jn. 20:2, 22f.).
Primacy of Saint Peter and of the Roman Pontiff
… Mary Magdalene first reported the empty tomb to him (Jn. 20:2; cf. Mk. 16:7: "tell his disciples and Peter"), and on entering it John gave him precedence (Jn. 20:6; cf. Lk. 24:22). Later, Peter's decision to go fishing drew six other disciples …
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… It was very small, and only by stooping could John see the linen cloth (Jn 20:5) and Magdalene the Angels at the sides of the arcosolium (ibid. 20:12).
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Primacy of Saint Peter and of the Roman Pontiff
… Mary Magdalene first reported the empty tomb to him (Jn. 20:2; cf. Mk. 16:7: "tell his disciples and Peter"), and on entering it John gave him precedence (Jn. 20:6; cf. Lk. 24:22). Later, Peter's decision to go fishing drew six other disciples (Jn. 21:3). After Jesus' ascension, Peter found himself in full, conscious and active possession of his primacy. …
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… Medieval allegorism sees symbolized in the corporal the shroud in which Christ was wrapped and in the p. especially the sudarium (Jo. 20, 7).
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… He appeared to the Magdalene who was weeping near the tomb found empty (Mk. 16, 9; Jn. 20, 11-18), to the pious women (Mt. 28, 9-10), to Peter (Lk. 24, 34), to two disciples on the road to Emmaus (ibid. 24, 13-35),
… present on Calvary (Mt. 27:56-61; Mk. 15:40-47; Jn. 19:25); she witnessed the burial of Jesus (Mt. 27:61; Mk. 15:47); on the morning of the Resurrection she went to the tomb and was favored with an appearance of Jesus (Mt. 28:1-9; Mk. 16:1-9; Lk. 24:10; Jn. 20:11-18).
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… apparitions to Joseph, apparition to the shepherds, flight into Egypt and return to Galilee), at the beginning of the public ministry (Mt. 4, 11), in the passion (Mt. 26, 53; Lk. 22, 43), in his triumph of the resurrection and ascension (Mk. 16, 5; Lk. 24, 23; Jn. 20, 12; Acts 1, 10), in the future judgment (Mt. 13, 39, 41, 49; 16, 27; 24, 31; 25, 31; Mk. 8, 38), in the definitive triumph of heavenly glory (Rev. 1, 11; 8, 2 ff.). - 2) The a. are subject …
… It was very small, and only by stooping could John see the linen cloth (Jn 20:5) and Magdalene the Angels at the sides of the arcosolium (ibid. 20:12).
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… "My Lord and my God" (Jn. 20, 27-28). The risen J. attributes to himself in explicit statements the messiahship and the divinity: to the disciples of Emmaus (Lk. 24, 26-27); to the Apostles (ibid. 44-49), to the disciples through Mary Magdalene (Jn. 20, 17), to the Apostles in sending them as the Father has sent him: ibid. 21.
for he always distinguishes the divine fatherhood in regard to himself from that in regard to men (my Father, your Father: cf. Lc. 22:29; Mt. 10:33; 6:32; Io. 20:17). If our relations with God are those of adoptive sons, those of Christ are, instead, those of a natural son; which, moreover, is evident from those testimonies in which Christ affirms …
20:19
… many persons in Jerusalem (Mt. 27, 53); the risen Jesus appeared to Mary Magdalene (Mk. 16, 9), then to St. Peter (Lk. 24, 33), to the two disciples on the road to Emmaus (Lk. 24, 15), to the apostles gathered in the upper room (Mk. 16, 14; Mt. 28, 17; Jn. 20, 19), to Saul on the road to Damascus (Acts 9, 3-7), etc.
to the Apostles, except Thomas, in the cenacle (ibid. 24, 36-43; Jn. 20, 19-25), again to the Apostles, including Thomas, to whom the Risen One ordered to place his hands in his wounds (ibid. 20, 26-29), to five Apostles and two disciples on the lake of Gennesaret …
… XIV, cap. 7: ibid. 903), a right included in the broad potestas clavium, ligandi et solvendi (Mt. 16, 18-19; 18, 18; Io. 20, 19). Sixtus V, with the bull Sanctum et salutare of 5 Jan. 1589, reserved to himself the sin of simony committed in promotion to Sacred Orders, without attaching a censure to it; a reservation …
20:20
III. THE SACRAMENT OF PENANCE. - 1. The power of the Keys conferred by Christ on the Church. - a) Pact. - On the very evening of the day of the Resurrection, the customary formula of the Jewish greeting Pax vobis, repeated twice by Christ (Jn. 20:20-23), acquires a particular resonance at the moment when he gives the Apostles the power by which sinners are reconciled with God, when he institutes the Sacrament, which was later often …
20:21
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… and called to himself those whom he wanted... and he appointed twelve to be with him and to send them out to preach"; in Jn. 17:18, the Lord, addressing the Father, says: "As you sent me into the world, so I have sent them into the world"; the same in Jn. 20:21, where Jesus says to the apostles: "As the Father has sent me, even so I send you."
Canonical Mission (Missio Canonica)
From the words of Jesus reported in Jn. 17:18; 20:21 and from those of St. Paul in II Cor. 5:20 derives the whole
… Sicut misit me Pater et ego mitto vos» (Jn. 20:21; 17:18), sending them to teach and baptize all nations. …
… Jesus Christ affirms: "As the Father has sent me, so I send you" (Jn. 20:21) to preach the Gospel to all men, to forgive their sins, to regenerate them in the laver of life, to make them partakers of every Grace in the Eucharistic Communion, to make of all …
… Christ willed that the Mystical Body be conformed to him, and therefore, in its whole extent, a continuer of the work of salvation (Jn. 20:21 and 17:18). If in the Head the divinity dwells bodily, the same must happen in the whole body; the Church is one body (human, social, visible, accessible to all) and one spirit (Eph. …
J. manifests himself as the giver of the Spirit of the Father; he gives its first fruits in the act of communicating the mission received from the Father and the power to forgive sins (Jn. 20, 21-23). He promises it, commanding the Apostles to remain in Jerusalem until they are clothed with "power from on high" (Lk. 24, 49: which is the power of the Holy Spirit, Acts 1, 4-8). …
… On the day of the Resurrection and of the Ascension, conferring upon those same Apostles the power to forgive sins (John 20:21-23) and the threefold power to instruct, sanctify and govern all nations (Matt. 28:19-20), he established them as representatives
(Jn. 20, 21-23; cf. 14, 16-26; 16, 12-15; Mt. 10, 19-20).
20:22
… And since the Sacrament of penance was instituted by Jesus Christ in the form of a judgment (Jn 20:22), such absolution is in the penitential judgment (v. PENANCE) the pronouncement of the judge at the conclusion of the trial, a true and proper sentence. …
… And as the Logos was in God before creation, so the spirit was in the Logos before Christ, after the Resurrection (Io. 20, 22), communicated it to the Apostles, and only from this moment, proceeding from the Father and the Son, did it externalize itself as an active force in the Church of the single divine prosopon. …
20:23
… the granting of the power of the keys to the Apostles and the institution of the sacrament of Penance; namely, Mt. 18:18: "Whatever you bind on earth shall be bound also in heaven; and whatever you loose on earth shall be loosed also in heaven"; and Jn. 20:23: "Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained."
solvere et ligare receives the meaning of «forgiving and retaining sins»; it is true that this sense in Matthew is not as manifest as in Jn. 20:23, but it is contained there as implicit in the principal idea of the Kingdom of heaven. …
… Therefore Jesus chose visible ministers among his disciples (cf. Lk. 22:19; Jn. 20:23; I Cor. 1:4; II Cor. 5:18-20), to whom he transmitted a real participation in his power of sanctifying (cf. ORDER), but always subordinated to his action as principal cause, so that …
20:24
THOMAS, APOSTLE, saint. - I. LIFE. - One of the "twelve," characterized by the epithet Didymus, which means "twin," a version (In Io. 11, 16; 20, 24; 21, 2) of the Aramaic name Thomas Hellenized (Θωμᾶς ὁ λεγόμενος Δίδωμος). …
20:26
to the Apostles, except Thomas, in the cenacle (ibid. 24, 36-43; Jn. 20, 19-25), again to the Apostles, including Thomas, to whom the Risen One ordered to place his hands in his wounds (ibid. 20, 26-29), to five Apostles and two disciples on the lake of Gennesaret (ibid. 21, 1-24), to the Eleven in Galilee (Mt. 28, 16 ff.), again to the Apostles on the day of the Ascension into heaven …
… Jesus replied to him: "Because you have seen me you have believed: blessed are those who have not seen, and yet have believed" (ibid. 20, 26-29). Io. 21, 2 lists Thomas among the five who took part in the second miraculous catch of fish. …
20:27
… with miracles (the catch of fish, Jn. 21, 1-14 provokes faith: it is the Lord, ibid. 7, 12) with foretelling the future (ibid. 18) with knowing things far off and the hearts of the Apostles, which provokes the exclamation "My Lord and my God" (Jn. 20, 27-28). The risen J. attributes to himself in explicit statements the messiahship and the divinity: to the disciples of Emmaus (Lk. 24, 26-27); to the Apostles (ibid. 44-49), to the …
20:28
… (Io. 20, 28). Regarding other indulgences and prayers suggested today for the E., cf. the volume published by the S. Penitenzieria Apostolica, Preces et pia opera indulgentiis ditata (Rome 1938), …
(ibid. 8:58). His personal distinction from the Father (ibid. 1:1) is proclaimed in the passages of the Fourth Gospel that present Jesus as God's own Son. This, indeed, is the explicit purpose of the Gospel (ibid. 20:28; cf. 1:37; 3:17, 35, 36; 5:19-26; 6:40; 8:35, 36; 14:13; 17:1). The identity of nature (ibid. 1:1), or consubstantiality, between the Logos and the Father is clearly attested by Jesus …
20:29
… In the New Testament similar beatitudes occur: Mt. 11:6; 13:16; 16:17; 24:46; Lk. 11:28; 12:37 f., 43; 14:15; Jn. 20:29; Jas. 1:12; 1 Pet. 3:14; 4:14; Rev. 1:3; 14:13; 16:15; 19:9; 20:6; 22:7, 14. To this day the Christians of the East call the beatitudes "macarisms." The Arabic Diatessaron interprets …
… represented standing, with a halo, in the act of taking the arm of the apostle Thomas to make him touch the wound in his side; around it is written ὁ κύριός μου καὶ ὁ θεός μου, that is, the words "My Lord and my God" addressed by the Apostle to the Lord (Jn 20:29). The scene of the incredulity of St. Thomas closes the cycle of mosaic representations taken from the New Testament in the basilica of S. Martino in caelo aureo, today S. Apollinare …
20:30
… And in the writings of the Apostles the fragmentariness and incompleteness are undeniable, by the confession of their own authors (Jn. 20, 30; 21, 25). St. Paul sets forth the nature and the necessity of tradition: "faith (comes) by hearing, and hearing through the word of Christ" (Rom. 10, 17); and more explicitly: "Therefore, …
20:31
… The central theme of apostolic preaching is that Jesus is the Ch., from Peter (Act. 2:36) and Paul (Act. 9:22; 17:3; 18:5, 28) to John (Io. 20:31; I Io. 2:22; 5:1; II Io. 7, 9). The polemic on this point burns against the Jews, who awaited the Ch. (Io. 1:20, 25, 41; 3:28; Lc. 3:15), suspected that it was Jesus (Io. …
… q. 113, a. 3; De Veritate, q. 28, a. 3-4). Scripture is explicit: God invites man to awake, to rise up (Eph. 5:14), to repent, to be converted (Is. 45:28), to believe (Mk. 1:15), without which there is no justification but death (Lk. 13:3-5; Jn. 8:24; 20:31). It is the sinner himself who must perform these acts, urged and aided by actual Grace, which is a divine call and impulse. …
… As its own conclusion declares, it is a supplementary inquiry into a hotly contested point: the divinity of Jesus (Jn. 20:31). New facts are therefore reported, and in part explained: because of the adversaries to whom they are frequently addressed, the discourses take on a different turn and tone. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.