He riseth againe the third day, and (the blind most obstinate Iewes by bribery working to their owne reprobation) he appeareth to his Disciples in Galilee (as both before his Passion he foretold them Mat. 26, and now after his Resurrection, first the Angel, then also him self appointed by the women) 〈◊〉 and sendeth them to al Nations, to build his Church among the Gentils.
1And in the end of the sabbath, when it began to dawn towards the first day of the week, came Mary Magdalen and the other Mary, to see the sepulchre.Ma la sera del sabato, che si schiariva già il primo dì della settimana, andò Maria Maddalena. e l'altra Maria a visitare il sepolcro.AND in the euening of the Sabboth vvhich davvneth on the first of the Sabboth, came Marie Magdalene, and the other Marie to see the sepulchre.Vespere autem sabbati, quæ lucescit in prima sabbati, venit Maria Magdalene, et altera Maria, videre sepulchrum. 2And behold there was a great earthquake. For an angel of the Lord descended from heaven and coming rolled back the stone and sat upon it.Quand'ecco egli fu gran tremuoto. Imperocché l'Angolo del Signore scese dal cielo: e appressatosi voltò sossopra la pietra, e sedeva sopra di essa.And behold there vvas made a great earth-quake. For an Angel of our Lord descēded from heauen: and comming, rolled backe the stone, and sate vpon it:Et ecce terræmotus factus est magnus. Angelus enim Domini descendit de cælo: et accedens revolvit lapidem, et sedebat super eum: 3And his countenance was as lightning and his raiment as snow.E l'aspetto di lui era come un folgore: e la sua veste come neve.and his countenance vvas as lightening: and his garment as snovv.erat autem aspectus ejus sicut fulgur: et vestimentum ejus sicut nix. 4And for fear of him, the guards were struck with terror and became as dead men.E per la paura, che ebber di lui, si sbigottiron le guardie, e rimaser come morte.And for feare of him, the vvatchmen vvere frighted, and became as dead.Præ timore autem ejus exterriti sunt custodes, et facti sunt velut mortui. 5And the angel answering, said to the women: Fear not you: for I know that you seek Jesus who was crucified.Ma l'Angelo del Signore presa la parola disse alle donne: Non temete voi: imperocché io so, che cercate Gesù crocifisso:And the Angel ansvvering said to the vvomen, Feare not you. for I knovv that you seeke IESVS that vvas crucified.Respondens autem angelus dixit mulieribus: Nolite timere vos: scio enim, quod Jesum, qui crucifixus est, quæritis. 6He is not here. For he is risen, as he said. Come, and see the place where the Lord was laid.Egli non è qui: conciossiachè è risuscitato, conforme disse. Venite a vedere il luogo, dove giaceva il Signore.he is not here: for he is risen, as he said. come, and see the place vvhere our Lord vvas laid.Non est hic: surrexit enim, sicut dixit: venite, et videte locum ubi positus erat Dominus. 7And going quickly, tell ye his disciples that he is risen. And behold he will go before you into Galilee. There you shall see him. Lo, I have foretold it to you.E tosto andate, e dite ai discepoli di lui: Com' egli è risuscitato da morte: ed ecco vi va innanzi nella Galilea: ivi lo vedrete: ecco che io vi ho avvertite.And going quickly, tel ye his Disciples that he is risen: and behold he goeth before you into Galilee. there you shal see him. loe I haue fortold you.Et cito euntes, dicite discipulis ejus quia surrexit: et ecce præcedit vos in Galilæam: ibi eum videbitis: ecce prædixi vobis.
8And they went out quickly from the sepulchre with fear and great joy, running to tell his disciples.E quelle prestamente uscite dal sepolcro con timore, e gaudio grande, corsero a dar la nuova ai discepoli.And they vvent forth quickly out of the monument vvith feare and great ioy, running to tel his Disciples.Et exierunt cito de monumento cum timore et gaudio magno, currentes nuntiare discipulis ejus. 9And behold, Jesus met them, saying: All hail. But they came up and took hold of his feet and adored him.Quand'ecco, che Gesù si fe' loro incontro, e disse: Dio vi salvi. Ed esse se gli accostarono, e strinsero i suoi piedi, e lo adorarono.And behold IESVS mette them, saying, Al haile. But they came neere and tooke hold of his feete, and adored him.Et ecce Jesus occurrit illis, dicens: Avete. Illæ autem accesserunt, et tenuerunt pedes ejus, et adoraverunt eum. 10Then Jesus said to them: Fear not. Go, tell my brethren that they go into Galilee. There they shall see me.Allora Gesù disse loro: Non temete: andate, avvisate i miei fratelli, che vadano nella Galilea; ivi mi vedranno.Then IESVS said to them, Feare not. goe, tel my brethren that they goe into Galilee, there they shal see me.Tunc ait illis Jesus: Nolite timere: ite, nuntiare fratribus meis ut eant in Galilæam; ibi me videbunt. 11Who when they were departed, behold, some of the guards came into the city and told the chief priests all things that had been done.Partite che esse furono, alcune delle guardie andarono in città, e riferirono a' principi de' sacerdoti tutto quello, che era accaduto.Who vvhen they vvere departed, behold certaine of the vvatchmen came into the citie, and told the cheefe Priestes al things that had been done.Quæ cum abiissent, ecce quidam de custodibus venerunt in civitatem, et nuntiaverunt principibus sacerdotum omnia quæ facta fuerant. 12And they being assembled together with the ancients, taking counsel, gave a great sum of money to the soldiers,E questi radunatisi con gli anziani, e fatta consulta, dettero buona somma di denaro ai soldati,And being assembled together vvith the auncients, taking counsel, they gaue a greate summe of money to the souldiars,Et congregati cum senioribus consilio accepto, pecuniam copiosam dederunt militibus, 13Saying: Say you, His disciples came by night and stole him away when we were asleep.Dicendo loro: Dite: I discepoli di lui sono venuti di notte tempo, e mentre noi dormivamo, lo hanno rubato.saying, Say you, That his Disciples came by night, and stole him avvay vvhen vve vvere a sleepe.dicentes: Dicite quia discipuli ejus nocte venerunt, et furati sunt eum, nobis dormientibus. 14And if the governor shall hear of this, we will persuade him and secure you.E ove ciò venga a notizia del preside, noi lo placheremo, e vi libereremo d'ogni molestia.And if the President shal heare of this, vve vvil persuade him, and make you secure.Et si hoc auditum fuerit a præside, nos suadebimus ei, et securos vos faciemus.
15So they taking the money, did as they were taught: and this word was spread abroad among the Jews even unto this day.Ed essi, preso il denaro, fecero, come era stato loro insegnato. E questa voce si è divulgata tra gli Ebrei sino al dì d'oggi.But they taking the money, did as they vvere taught. And this vvord vvas bruited abrode among the Ievves, euen vnto this day.At illi, accepta pecunia, fecerunt sicut erant edocti. Et divulgatum est verbum istud apud Judæos, usque in hodiernum diem. 16And the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them.Ma gli undici discepoli andaron nella Galilea al monte assegnato loro da Gesù.And the eleuen Disciples vvent into Galilee, vnto the mount vvhere IESVS had appointed them.Undecim autem discipuli abierunt in Galilæam in montem ubi consituerat illis Jesus. 17And seeing him they adored: but some doubted.E vedutolo lo adorarono, ma alcuni restarono dubitosi.And seeing him they adored, but some doubted.Et videntes eum adoraverunt: quidam autem dubitaverunt. 18And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth.Ma Gesù accostatosi parlò loro, dicendo: E stata data a me tutta la podestà in cielo, e in terra.And IESVS comming neere spake vnto them, saying. Al povver is giuen to me in heauen and in earth.Et accedens Jesus locutus est eis, dicens: Data est mihi omnis potestas in cælo et in terra: 19Going therefore, teach ye all nations: baptizing them in the name of the Father and of the Son and of the Holy Ghost.Andate adunque, istruite tutte le genti, battezzandole nel nome del Padre, del Figliuolo, e dello Spirito santo:• going therfore teach ye al nations: BAPTIZING THEM IN THE NAME OF THE FATHER AND OF THE SONNE AND OF THE HOLY GHOST,euntes ergo docete omnes gentes: baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti: 20Teaching them to observe all things whatsoever I have commanded you. And behold I am with you all days, even to the consummation of the world.Insegnando loro di osservare tutto quello, che io vi ho comandata. Ed ecco, che io sono con voi per tutti i giorni sino alla consumazione de' secoli.teaching them to obserue al things vvhatsoeuer I haue commaunded you, and behold I am vvith you al daies, euen to the consummation of the vvorld.docentes eos servare omnia quæcumque mandavi vobis: et ecce ego vobiscum sum omnibus diebus, usque ad consummationem sæculi.
28:1
about the year A.D. 33.
[Ver. 1. Vespere autem Sabbati quae lucescit in prima Sabbati. opse de sabbaton, (one Greek copy, sabbatou) te epiphoskouse eis mian sabbaton, (in unam seu primam Sabbatorum.) What must the Latin, quoe, and the Greek, epiphoskouse, agreek with? We must understand in the Latin, dies; that is die quae lucescit: and in the Greek, we must understand, emera te epiphoskouse.
We may also observe, that in the Greek we read not opsia, but opse, the adverb, sero; so that in the Latin to correspond with the Greek, it should also be vespere, late after the sabbath. In fine, that vespera is used in Scripture for the night: see what is said in Genesis, on all the days of creation; and the annotations on Matthew xiv. 15. ---Paulus Burgensis, in his Additions, published with his Glossa on Gen. 1 p, Attendendum quod Hebraei per vespere intelligunt Noctem, quae incipit a vespera, et terminatur in mane sequenti, etc.] And in the end of the sabbath, when it began to dawn towards the first day of the week. According to the letter, in the evening of the sabbath, which began to dawn on the first of the sabbath; (or of the sabbaths in the common Greek copies.) This latter translation, which is that of the Rheims Testament, is certainly more according to the letter, and more obscure than it need to be. First, by translating, on the first of the sabbath, where sabbath is taken for a week, as in other places, Luke 18:12.; Acts 20:7.; and 1 Corinthians 16:2. It may therefore here be literally translated, on the first day of the week. Secondly, By the evening, is here meant the night: for in the Scriptures, both the Latin and Greek word, which we find in this place, not only signifies that time which we commonly call the evening, but is also put for the whole night itself, and for the time from sunset to sunrise next morning. Thus it is taken in the first chapter of Genesis, where, in the computation of natural days of 24 hours, all the hours in which it was dark, are called vespere, in the Septuagint. And all the hours in which it was light, are called mane, proi. et factum est vespere et mane dies unus, that is primus. And from the fourth day, on which were created sun and moon, by vespere was understood all the time from the sun setting on such parts of the earth, to its rising to them again: and mane signified all the day, or the hours that the sun appeared to the like parts of the earth. Therefore, the literal and proper sense of the verse is: in the night, that is in the latter part of the night of the sabbath, or after the sabbath, towards the morning of the first day of the week. And that in this place is signified the latter part of the night, and not what is commonly called the evening, appears first by the following words, when it began to dawn, or to be light. Secondly, It appears by the other evangelists. St. Mark (xvi. 1.) says, when the sabbath was past ... very early in the morning. St. Luke says, (xxiv. 1,) very early in the morning. St. John (xx. 1.) says of Mary Magdalene, that she came in the morning, when it was yet dark. From all which it is plain, that Mary Magdalene, and the other pious women, came to the sepulchre at the end of the night after the sabbath-day, or when it began to be light, and about sunrise on the first day of the week, on our Sunday.
Witham
There may indeed be some doubt whether the Latin word vespere be not an adverb, corresponding to the Greek opse, serò. And then it may be translated with Dr. Wells: late in the night after the sabbath, as it began to dawn towards the first day of the week. But this makes no difference at all as to the sense. And the other Mary, etc. St. Mark says, Mary, the mother of James and Salome. St. Luke also names Joanna, who was wife to Chusa, Herod's steward. These women had rested the sabbath, and as soon as it was over, that is after sunset, they bought spices, and prepared them in the night, in order to embalm the body next morning. (Witham)
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Tirinus
Behold ... an angel. The angel did not remove the stone to afford a passage to Christ when he arose; for Christ most certainly arose before the angel appeared; but he removed the stone to prepare the way for the women, and to shew the soldiers that Christ was arisen. He sat on the stone, that the women might know he had removed it; and, in the second place, that they might not be terrified at the appearance of the soldiers; for he exhorted them not to fear, but to come and see; and lastly, to prevent the soldiers from putting in another body, had they been so disposed. The holy women seem not to have known that there were guards placed near the sepulchre; otherwise they would not have been so solicitous who should roll away the stone for them, as how they should deceive the guards and break the seal. (Tirinus)
For an angel of the Lord. This angel, who came to testify Christ's resurrection, removed the great stone; but Christ was risen before, who according to all the fathers, says Estius, rose, the sepulchre being yet shut.[Ver. 2. Estius. Est omnium Patrum sententia Christum resurrexisse clauso sepulchro.]
St. Matthew and St. Mark name but one angel; St. Luke and St. John name two. It may be answered, that the women saw one at one time, and two at another: one upon the stone, out of the monument; (which also frightened the guards) afterwards this angel disappeared, and the women coming near, and looking into the vault, saw two angels, when he that was on the right side said, why seek you him that is living, among the dead?
Another difference to be observed, is, that Sts. Matthew, Mark and John tell us, that the angel, or angels, sat; and St. Luke, that they stood: they might sit at one time, and stand at another. Besides that in the style of the Scriptures, standing, or sitting, many times imply no more than that they were present there.
Witham
In the third place, we take notice that Mary Magdalene seems to have come running to St. Peter, and St. John, as soon as she saw the stone removed, with these words, They have taken away the Lord ... and we know not where they have laid him: John 20:2, we do not there read that she said any thing of the angels. Or perhaps St. Peter and St. John ran away before they heard all that Magdalene had to say. In all these there is no contradiction; and the difficulties rise only from this, that each evangelist does not relate all the circumstances. (Witham)
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Rabano Mauro † 856 d.C.
The guards were struck, etc. Fear and astonishment seized upon them, because they had not that charity for our Redeemer, of which he is so deserving; and they became petrified, like statues, at the thought that the crucified Jesus was arisen from the sepulchre. For these men guarded the sacred tomb, actuated more by passion and cruelty than by any sentiment of love and duty. (Rabanus)
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St. Chrysostom
It is not yours to fear, who love Jesus Christ: let those rather fear, who through hatred have crucified Jesus. All such, if they do not repent of their wickedness, must have to undergo the greatest extremities of pain. (St. Chrysostom, hom. xc.)
St. Jerome
Those miscreants fear, because they have not charity, but fear not you; for I know you seek him that was crucified, who is risen, as he promised you. These affectionate women sought Jesus among the dead, who was then among the living. The recent storm of calamities had nearly overwhelmed their faith, and the weight of temptations had so enfeebled their understanding, that they came to seek the Lord of heaven as one dead among the dead. (St. Jerome)
St. Chrysostom
The angel blushes not to style Jesus the crucified; for this is now the height and perfection of all good. By these glad tidings he endeavoured to expel their fears, speaking with a smiling countenance, as the messenger of the most joyful news. (St. Chrysostom, hom. xc.)
28:6
He is risen, as he said. This is to put them in mind of what they ought to have remembered, and believed.
Witham
St. Luke is more particular; and tells us the angel said: remember how he spoke to you, when he was yet in Galilee, that the Son of man must be delivered into the hands of sinners, and be crucified, and on the third day rise again. (Witham)
St. Chrysostom
By this the angel give them to understand, that if they would not believe him upon his own testimony, they should at least on the testimony of their Redeemer's promises, who had frequently assured them that on the third day he should rise again. (St. Chrysostom, hom. xc.)
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Ven. Bede
Into Galilee. It is not without reason that the angel informs the women that he will go before them into Galilee; for Galilee is interpreted a transmigration, or a passage. O happy women, who merited the glorious ministry of announcing to a sunk and distressed world the triumphant resurrection of our Redeemer. But thrice happy those souls, who in the day of judgment shall deserve to sing in everlasting canticles, the joy you now conceive in your breasts at the happy resurrection of Jesus. (Ven. Bede)
28:9
Jesus met them. According to St. Mark, Christ appeared first to Mary Magdalene; and the particulars are related by St. John. She at first did not know him, but took him for the gardener: then he called her by her name Mary, and she knew him: he said to her, touch me not, for I have not yet ascended to my Father; that is according to the common exposition, I have not ascended, nor am yet going to ascend; thou mayest see me again before I ascend: this is not the last time.
Witham
We also read here, (ver. 9,) that he appeared to some of the other women, as they were returning to Jerusalem from the sepulchre, and that they laid hold on his feet, and adored him; nor is it said that he hindered them. (Witham)
They were then returning to carry the news to the disciples, when they laid hold of his feet. To touch the feet, was in the Scripture a species of veneration; (see Exodus 4:25; 4 Kings 4:27.) as among the Greeks, the touching of the knees. Thus Homer's Illiad, b. i., Kai ra paroith autoio Kathezeto, Kai labe gounon. (ver. 500.) And again, ver. 512, os epsato gounon.
28:10
Denis the Carthusian
There they shall see me. Our Saviour, on the day of his resurrection, shewed himself alive five different times: 1. to Mary Magdalene; 2. to the women leaving the sepulchre; 3. to St. Peter; 4. to the two disciples going to Emmaus; 5. to the disciples assembled together, when the two returned from Emmaus. And after the day of his resurrection, before he ascended into heaven, he appeared other five times: 1. after eight days, when Thomas was present; 2. when the seven disciples were fishing on the sea of Tiberias; (John 21.) 3. to the eleven on Mount Thabor; 4. in Jerusalem, on the day of his ascension; and 5. on the same day on Mount Olivet, when he was taken from them. (Denis the Carthusian)
St. Augustine
The seventh apparition of Jesus, which was by the sea or lake of Tiberias, St. John calls the third, which may mean in any numerous assembly of his disciples; the first being on the day of his resurrection, and the second the Sunday following. This may also be referred to the number of days. He first appeared to different persons on the very day of his resurrection; secondly, eight days afterwards, and then a third time. (St. Augustine)
The history of our Lord's different apparitions in not very clear, and it is necessary to have recourse to the first chapter of the Acts, and to the 15th chapter of St. Paul's first epistle to the Corinthians. St. Augustine says, (lib. 3:de cons. Evang. ch. XXV,) that there are ten apparitions of our Lord recorded in the four evangelists, which he specifies; but Maldonatus, on the 28th Matthew of St. Matthew enumerates 13 different apparitions.
28:11
Witham
Some of the guards came into the city. It is probable they had retired a while to some place to consult what to say, and how to avoid being punished. The chief priests, after consulting upon the matter, ordered them to say, that when they were asleep, the disciples came and stole away Jesus's body. This report was spread about every where. St. Augustine laughs at them for their blindness and folly, in bringing men in for witnesses of a fact, which they themselves own was done whilst they were asleep. (Witham)
The poet, Sedulius, also is no less severe on these faithless guards: Mentita est vox vana sibi; tamen ista figuram Res habet egregiam, Judoeis constat ademptum, Quem nos devoto portamus pectore Christum.
28:12
St. Jerome
Gave a great sum of money. These princes of the Jewish nation still persisting in their malice, refused to turn to their Creator by hearty repentance, and wished to persuade the world that Jesus was not risen, sacrificing that money to falsehood, which was given for the use of the temple. For as they offered Judas 30 pieces of silver to betray his Master, so now they offer a great sum of money to suppress a truth so useful and so necessary for man. (St. Jerome)
28:13
Tirinus
It hence appears, that the chief priests themselves were fully convinced of the fact; for otherwise, they would not have bribed the soldiers to dissemble, but would have accused the soldiers before the president of a neglect of duty. (Tirinus)
St. Chrysostom
How was it possible for the timid and weak disciples, who dared not shew themselves in public, to come in defiance of an armed multitude to steal away the body! If these men dared not even to come forward in defence of their Master when alive, is it probable that these same men after his death would steal away his body? And could they, even allowing the possibility of conceiving the design, have removed the stone, which required a great number of hands to stir? Was not the mouth of the sepulchre also sealed? But why did they not steal away the body the first night, before the guards were stationed? For it was on Saturday the priests petitioned for a guard. Why did they not also take the clothes, which St. Peter saw lying in the sepulchre? Would not a delay in taking off the clothes, and the napkin that bound his head, have appeared dangerous? Would it not have exposed their lives, particularly as the body had been anointed, and some time would be requisite to remove the linen, which would adhere to the body? The means they take to make the miracle uncertain, render it utterly undeniable. For in protesting that the disciples stole it away, they confessed that the body was no longer in the sepulchre. The fear and doubts of the disciples, joined to the idle story of the soldiers, is an evident demonstration, that the account of the body being stolen away, is a gross calumny. (St. Chrysostom, hom. xc.)
But let us again see how beautifully Sedulius paints the same in verse. -------
Fare improbe Custos, Responde scelerata cohors, si Christus, ut audes Dicere, concluso furtim prductus ab antro Sopitos latuit, cujus jacet intus amictus? Cujus ad exuvias sedet angelus? Anne beati Corporis ablator velociùs esse putavit Solvere contectum, quam devectare ligatum? Cum mora sit furtis contraria. Cautiùs ergo Cum Domino potuere magis sua lintea tolli.
28:16
Witham
The eleven disciples went into Galilee, yet not till above eight days after. As to the order of Christ's apparitions, in the gospels: He appeared first to Mary Magdalene, and to other devout women; then to St. Peter; next to two disciples going to Emmaus; after that to the apostles that were all together, except only St. Thomas. These apparitions were all on the very day he rose from the dead. We find also (John xx,) that eight days after he appeared to all the eleven apostles, Thomas being then present, to whom he said, put in thy finger hither, etc. This is generally thought to have happened at Jerusalem. When the apostles and disciples were gone into Galilee, he shewed himself to seven of them, as they were fishing on the lake of Tiberias. (John 21:4.) We read also in this Matthew (ver. 16,) that he appeared to them on a mountain in Galilee: what mountain is was we know not. It may be of this apparition that St. Paul says, (1 Corinthians 15:6,) Then was he seen by more than five hundred brethren at once. He also tells us he appeared to St. James. See ver. 7. But when or where this was, is not mentioned. In fine, Christ till his ascension frequently appeared to them, and conversed with them. He taught them to understand the holy Scriptures, and all that belonged to their ministry: he gave them power to forgive sins: He sent his apostles as his heavenly Father had sent him. He gave in particular to St. Peter the charge over his whole flock: He promised to send down upon them the Holy Ghost; and to remain with them himself to the end of the world, that is with his Church. (Witham)
Bible de Vence
It is supposed that then and there took place what St. Paul mentions, that Jesus Christ shewed himself to more than 500 of the brethren together. (Bible de Vence)
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Witham
They adored: but some doubted. This, says Theophylactus, need not be understood of the apostles, but of others, who had not seen Christ after his resurrection. It may also be expounded of those disciples who had doubted at the first, and particularly of St. Thomas the apostle. (Witham)
Bible de Vence
These doubted not of the resurrection or divinity of Christ, but whether the person that appeared to them was really their Master, Jesus Christ. (Bible de Vence)
28:18
Witham
All power is given to me. The Arians object that the power which Christ had, is said to be given him by another. The Catholics answer, that Christ, as man, received this power from God. 2ndly. It may also be said, that the eternal Son, though he be equal, and be the same God with the Father, yet he proceeds and receives all from the Father. (Witham)
Challoner
See here the warrant and commission of the apostles and their successors, the bishops and pastors of Christ's Church. He received from his Father, all power in heaven and in earth: and in virtue of this power he sends them (even as his Father sent him, St. John 20:21.) to teach and disciple, matheteuein, not one, but all nations, and instruct them in all truths: and that he may assist them effectually in the execution of this commission, he promises to be with them, (not for three or four hundred years only) but all days, even to the consummation of the world. How then could the Catholic Church go astray? having always with her pastors, as is here promised, Christ himself, who is the way, the truth, and the life. (St. John 14:6.) (Challoner)
Estius
Some hence infer that Jesus Christ, according to his human nature, was sovereign Lord of the whole world; but more properly this may be taken of his spiritual power, such as regards the salvation of souls. For Jesus Christ says to Pilate, my kingdom is not of this world. This spiritual power, Jesus Christ communicated in part to his apostles and their successors in the ministry, as to his vicars: As my Father hath sent me, so I send you. Whatsoever you shall loose upon earth, shall be loosed also in heaven: behold here the power both in heaven and earth. (Estius)
28:19
Teach all nations. In St. Mark we read, going into the whole world, preach to every creature, that is capable of it; not only to the Jews, but to all nations throughout the whole world, baptizing them, etc. The Anabaptists pretend to shew from this place, that none are to be baptized, unless they be first taught and instructed. This is true, as to persons who are already come to an age, in which they are capable of being instructed before their baptism. But according to the tradition and constant doctrine of the Catholic Church, received also by the pretended Reformed Churches, new born children are to be baptized before they are capable of instruction: nor can they enter into the kingdom of heaven without baptism.
Witham
In the name of the Father, etc. We are made Christians in the name of the Father, and of the Son, and of the Holy Ghost: we profess to believe, and hope for our salvation, by believing, hoping, serving, and adoring the same three divine Persons, from whence the Fathers prove the Father, the Son, and the Holy Ghost to be one God, and equal in all perfections. (Witham)
Estius
Had Christ only said, Lo! I am with you all days; it might, in that case, be limited to the natural lives of the apostles; but as He moreover adds, even to the consummation of the world, it must necessarily be extended to their successors in the ministry, till the end of time. (Estius)
Estius
By these words Go, teach, he gives them the power of teaching not only what relates to faith, but also what is necessarily connected with piety and a holy conversation. For we see added a further explanation, teaching them to observe all things whatsoever I have commanded you; which words, beyond all doubt, must be referred to the precepts of a holy life. How egregiously then must those men be deceived, who infer from the words teach all nations, that faith alone will suffice. What follows, baptizing them, shews another part of the pastoral functions, which consists in the administration of the sacraments. Hence also all heretics are refuted, who pretend to affirm that all ecclesiastical ministry consists in barely delivering the word. (Estius, in different location)
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Estius
Behold I am with you all days, even to the end of the world, embraces two points necessary for the Church; viz. integrity of doctrine, and sanctity of life; for, if either of these should be wanting to the Church, it might then be justly said, that she had been left and abandoned by Christ, her Spouse. (Estius)
Jesus Christ will make good his promise: 1. by always dwelling in the hearts of the faithful; 2. by his sacramental presence in the holy Eucharist; 3. by his providential care, and constant protection to his holy Catholic Church. These last six lines of St. Matthew's gospel, says the bright luminary of France, Bossuet, most clearly demonstrate the infallibility and indefectibility of the one, holy, Catholic Church, which all are commanded to hear and obey.
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All power, etc.... See here the warrant and commission of the apostles and their successors, the bishops and pastors of Christ’s church. He received from his Father all power in heaven and in earth: and in virtue of this power, he sends them (even as his Father sent him, St. John 20. 21) to teach and disciple, not one, but all nations; and instruct them in all truths: and that he may assist them effectually in the execution of this commission, he promises to be with them, not for three or four hundred years only, but all days, even to the consummation of the world. How then could the Catholic Church ever go astray; having always with her pastors, as is here promised, Christ himself, who is the way, the truth, and the life. St. John 14.
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THE HOLY GOSPEL OF JESUS CHRIST ACCORDING TO ST. MARK
St. Mark, the disciple and interpreter of St. Peter (saith St. Jerome), according to what he heard from Peter himself, wrote at Rome a brief Gospel at the request of the Brethren, about ten years after our lord’s Ascension; which when Peter had heard, he approved of it and with his authority published it to the church to be read. Baronius and others say that the original was written in Latin: but the more general opinion is that the Evangelist wrote it in Greek.
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1. To see the Sepulcher.] In Ep. 17 Paulae & Eustoch. ad Marcel. to. 1. The deuout women came to visite our Sauiours sepulcher, The holy Sepulcher, and Pilgrimage therevnto. and for their deuotion first deserued to know the Resurrection, and to see him risen. The honour of the which Sepulcher and the Pilgrimage therevnto in the Primitiue Church, S. Hierom declareth in these wordes, The Iewes sometime honoured Sancta Sanctorum, because there were the Cherubs, and the Propitiatorie, and the Arke of the Testament, Manna, Aarons rodde, and the golden altar. Doth not the Sepulcher of our Lord seeme vnto thee more honorable? Which as often as we enter into, so often doe we see our Sauiour lie in the sindon: and staying there a while. we see the Angel againe sitte at his feete, and at his head the napkin wrapped together. Esa. 11. The glorie of whose Sepulcher, we know was long prophetied before Ioseph hewed it out, by Esay saying. And his rest shal be honour: to witte, because the place of our Lordes burial should be honoured of al men. And at this present, notwithstanding the Turkes dominion, yet doe the Religious Christian Catholike men by Gods mighty prouidence keepe the holy Sepulcher, The Catholike Church to be gathered of al Nations, And Christs continual protection of the same Church. which is within a goodly Church, and Christians come out of al the world in Pilgrimage to it.
Liturgia The Gospel for the night Masse of Christes Resurrection, which is now vsed to be said on Easter eue in the morning.
Concordanza Mr. 16, 1.
Concordanza Luc. 24, 1.
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Concordanza Io. 20, 1.
EASTER day.
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Concordanza Mt. 29, 32.
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Liturgia The Gospel vpō Friday in Easter weeke.
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Liturgia The Gospel in the feast of the B. Trinitie.
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19. Going then.] Commission to baptize and preache to al Nations geuen to the Apostles, and grounded vpon Christes soueraine authority, to whom was geuen al power in heauen and in earth.
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20. With you al daies.] Here Christ doth promise his concurrence with his Apostles and their successors; as wel in preaching as ministring the Sacraments, and his protection of the Church neuer to cease til the worlds end: contrary to our Aduersaries, saying that the Church hath failed many hundred yeres til Luther and Caluin.
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Taziano il Siro † 180 d.C. The Diatessaron 52
… 200] not the body of Jesus. And they saw there a young man sitting on the [54] right, arrayed in a white garment; and they were amazed. And the angel answered and said unto the women, Fear ye not: for I know that ye seek Jesus the [55] Nazarene, who hath been crucified. He is not here; but he is risen, as he said. Come and see the place where our Lord lay.
Origene † 254 d.C. Origen Against Celsus 2.70
… for it is stated in the Gospel according to Matthew, that “in the end of the Sabbath, as it began to dawn towards the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulchre. And, behold, there had been a great earthquake: for the angel of the Lord had descended from heaven, and came and rolled back the stone.”
san Dionigi di Alessandria † 265 d.C. 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;
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 85
… And behold there was a great earthquake. For an angel of the Lord descended from Heaven, and came and rolled back the stone from the door of the tomb, and sat upon it. His countenance was like lightning, and his raiment white as snow.”
san Girolamo † 420 d.C. The Letters of St. Jerome 12
… For He washed His disciples’ feet, he received the traitor with a kiss, He conversed with the woman of Samaria, He spoke of the kingdom of heaven with Mary at His feet, and when He rose again from the dead He showed Himself first to some poor women.
san Girolamo † 420 d.C. The Letters of St. Jerome 120
(3) How are the discrepancies in the evangelical narratives to be accounted for? How can
sant'Agostino d'Ippona † 430 d.C. 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 ,
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.24
… for I know that ye seek Jesus, which was crucified. He is not here; for He is risen, as He said. Come, see the place where the Lord lay: And go quickly, and tell His disciples that He is risen from the dead; and, behold, He goeth before you into Galilee; there shall ye see Him: lo, I have told you.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 120.6
6. “And on the first of the week came Mary Magdalene early, when it was yet dark, unto the sepulchre, and saw the stone taken away from the sepulchre.” The first of the week is what Christian practice now calls the Lord’s day, because of the resurrection of the Lord.
Giovanni Cassiano † 435 d.C. The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 2.18
This , too, we ought to know,—that from the evening of Saturday which precedes the Sunday,
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san Girolamo † 420 d.C. The Letters of St. Jerome 108.9
… Before the Cross she threw herself down in adoration as though she beheld the Lord hanging upon it: and when she entered the tomb which was the scene of the Resurrection she kissed the stone which the angel had rolled away from the door of the sepulchre.
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Taziano il Siro † 180 d.C. The Diatessaron 52
… for it was very great. And when they said thus, there occurred a great earthquake; and an angel came down [49] from heaven, and came and removed the stone from the door. And they came and found the stone removed from the sepulchre, and the angel sitting upon the [50] stone.
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Taziano il Siro † 180 d.C. The Diatessaron 52
… for it was very great. And when they said thus, there occurred a great earthquake; and an angel came down [49] from heaven, and came and removed the stone from the door. And they came and found the stone removed from the sepulchre, and the angel sitting upon the [50] stone. And his appearance was as the lightning, and his raiment white as the [51] snow:
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Taziano il Siro † 180 d.C. The Diatessaron 52
… and for fear of him the guards were troubled, and became as dead men . [52] And when he went away, the women entered into the sepulchre; and they found [53] [Arabic, p. 200] not the body of Jesus. And they saw there a young man sitting on the [54] right, arrayed in a white garment; and they were amazed.
sant'Atanasio di Alessandria † 373 d.C. Life of Antony. (Vita Antoni.) 16
… For the love of what is divine and of the things to come possesses it, and willingly it would be wholly joined with them if it could depart along with them. But if, being men, some fear the vision of the good, those who appear immediately take fear away; as Gabriel did in the case of Zacharias, and as the angel
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 13.22
… set up the faith of the Cross as a trophy against the gainsayers. For when thou art going to dispute with unbelievers concerning the Cross of Christ, first make with thy hand the sign of Christ’s Cross, and the gainsayer will be silenced. Be not ashamed to confess the Cross; for Angels glory in it, saying, We know whom ye seek, Jesus the Crucified
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… Though the woman was weak in body, her spirit was manful. Many waters quench not love, neither do rivers drown it ; He was dead whom they sought, yet was not the hope of the Resurrection quenched. And the Angel says to them again, Fear not ye ; I say not to the soldiers, fear not , but to you
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 85
… For this cause he removed the stone, for this cause also an earthquake took place, that they might be thoroughly aroused and awakened. For they were come to pour oil on Him, and these things were done at night, and it is likely that some also had become drowsy. And for what intent and cause doth he say, “Fear not ye?”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.24
… “Then he said unto them, Fear not ye; for I know that ye seek Jesus, which was crucified. He is not here; for He is risen, as He said. Come, see the place where the Lord lay: and go quickly, and tell His disciples that He is risen from the dead; and, behold, He goeth before you into Galilee; there shall ye see Him: lo, I have told you.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.25
… The words were these: “Fear not ye; for I know that ye seek Jesus of Nazareth, which was crucified. He is not here; for He is risen, as He said. Come, see the place where the Lord lay: and go quickly, and tell His disciples that He is risen from the dead; and, behold, He goeth before you into Galilee; there shall ye see Him: lo, I have told you.”
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Taziano il Siro † 180 d.C. The Diatessaron 52
… and they found [53] [Arabic, p. 200] not the body of Jesus. And they saw there a young man sitting on the [54] right, arrayed in a white garment; and they were amazed. And the angel answered and said unto the women, Fear ye not: for I know that ye seek Jesus the [55] Nazarene, who hath been crucified. He is not here; but he is risen, as he said.
san Gregorio di Nissa † 395 d.C. 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
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 85
… “And tell His disciples, that ye shall see Him in Galilee.” And he prepares them to bear good tidings to others, which thing most of all made them believe. And He said well “in Galilee,” freeing them from troubles and dangers, so that fear should not hinder their faith.
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 2
Everywhere it is Angels as at the Nativity, “for that which is conceived in her,” saith one, “is by the Holy Ghost” ( Matt. i. 20 ): and again to Mary, “Fear not, Mary.” ( Luke i. 30 .) And at the Resurrection: “He is not here; He is risen, and goeth before you.” ( ib. xxiv. 6 .) “Come, and see!” (
Teodoreto di Cirro † 458 d.C. Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —Though you urge any number of arguments, you will never induce me to divide the passion. I have heard the voice of the angel saying to Mary and her companions, “Come, see the place where the Lord lay.”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 131
… All this is described by the four evangelists with frequent mention of the body. But if our opponents adduce the words of the angel to Mary and her companions, “Come where the Lord lay,”
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 145
This is the unanimous teaching of the evangelists. But if your opponents urge that the angels said “Come see the place where the Lord lay”
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Taziano il Siro † 180 d.C. The Diatessaron 53
… and they said unto them, Why seek ye the living one with the dead? He is not here; he is risen: remember what he was speaking unto you while he was in [4] Galilee, and saying, The Son of man is to be delivered up into the hands of sinners, [5] and to be crucified, and on the third day to rise.
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 10.10
… After He had been crucified, and had risen again, an Angel brought the good tidings, and as a trustworthy servant said to the women, Go, tell His disciples that He is risen, and goeth before you into Galilee; lo, I have told you
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… And the Angel says to them again, Fear not ye ; I say not to the soldiers, fear not , but to you ; as for them, let them be afraid, that, taught by experience, they may bear witness and say, Truly this was the Son of God ; but you ought not to be afraid, for perfect love casteth out fear . Go, tell His disciples that He is risen
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 85
… “As He said.” So that if ye refuse to believe me, he would say, remember His words, and neither will ye disbelieve me. Then also another proof, “Come and see the place where He lay.” For this he had lifted up the stone, in order that from this too they might receive the proof. “And tell His disciples, that ye shall see Him in Galilee.”
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Taziano il Siro † 180 d.C. The Diatessaron 53
… And when he sat with them, he took bread, and blessed, [57] and brake, and gave to them. And straightway their eyes were opened, and they [58] knew him; and he was taken away from them. And they said the one to the other, Was not our heart heavy within us, while he was speaking to us in the way, and interpreting to us the scriptures?
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 85
“And they departed from the sepulchre with fear and joy.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.24
… “And they went out quickly, and fled from the sepulchre; for they trembled and were amazed: neither said they anything to any man; for they were afraid;” whereas Matthew’s statement is in these terms: “And they departed quickly from the sepulchre with fear and great joy, and did run to bring His disciples word.
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Taziano il Siro † 180 d.C. The Diatessaron 53
[32] And while the first women were going in the way to inform his disciples, [33] Jesus met them, and said unto them, Peace unto you.
Origene † 254 d.C. Origen Against Celsus 2.70
… And, behold, there had been a great earthquake: for the angel of the Lord had descended from heaven, and came and rolled back the stone.” And, shortly after, Matthew adds: “And, behold, Jesus met them ”—clearly meaning the afore-mentioned Marys—“saying, All hail. And they came and held Him by the feet, and worshipped Him.”
san Gregorio Taumaturgo † 270 d.C. Four Homilies 2
… and your joy no man taketh from you.” And after His resurrection again, by the hand of the holy women, He gave us first of all the salutation “Hail!”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… And as the discourse concerning the Cross was a sorrowful one, so let the good tidings of the Resurrection bring joy to the hearers. Let mourning be turned into gladness, and lamentation to joy: and let our mouth be filled with joy and gladness, because of Him, who after His resurrection, said Rejoice
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.4
52. And when we read that Mary worshipped Him,
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 85
3. Therefore after then they had departed with fear and joy, “Behold, Jesus met them, saying, All hail.” But “they held Him by the feet,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 86
… For since they had a truceless war with the Jews, He continually repeated the, “Peace be unto you,” giving them, to counterbalance the war, the consolation. And so this was the first word that He spake to them after the Resurrection, (wherefore also Paul continually saith, “Grace be unto you and peace,”) and to women He giveth good tidings of joy,
san Girolamo † 420 d.C. The Letters of St. Jerome 59
(4) How is John xx. 17 , “touch me not,” to be reconciled with
san Girolamo † 420 d.C. The Letters of St. Jerome 120
(4) How can Matt. xxviii. 9 (Saturday evening) be reconciled with John xx. 1–18 (Sunday morning)?
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.24
… Along with her there were also those other women, who, as Mark tells us, were surprised with fear and trembling. And they told nothing to any one. At this point we next take up what Matthew has recorded in the following passage: “Behold, Jesus met them, saying, All hail! And they came and held Him by the feet, and worshipped Him.”
sant'Agostino d'Ippona † 430 d.C. 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. Secondly, to the same women as they were on the way returning from the sepulchre.
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 121.3
… For we read that women also, after His resurrection and before His ascension to the Father, touched Jesus, among whom was Mary Magdalene herself; for it is related by Matthew that Jesus met them, and said, “All hail. And they approached, and held Him by the feet, and worshipped Him.”
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 1.26
‘This faith we have received from the holy gospels, the Lord therein saying to his disciples:
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.18
… also this, And lo, I am with you alway, even unto the end of the world , and other similar ones. For He is with us as God. Others are suitable to man, as, They held Him by the feet
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Taziano il Siro † 180 d.C. The Diatessaron 53
[32] And while the first women were going in the way to inform his disciples, [33] Jesus met them, and said unto them, Peace unto you. And they came and took [34] hold of his feet, and worshipped him.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 85
… “And they worshipped Him.” What then saith He? “Be not afraid.” Again, He Himself casts out their fear, making way for faith, “But go, tell my brethren, that they go into Galilee, and there shall they see me.”
sant'Agostino d'Ippona † 430 d.C. 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.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 49.1.8
… “Brother redeemeth not, shall man redeem?” ( ver. 7 ). Dost thou expect that man shall redeem thee from the wrath to come? If brother redeem thee not, shall man redeem thee? Who is the brother, who if He hath not redeemed thee, no man will redeem? It is He who said after His resurrection, “Go, tell My brethren.”
papa san Gregorio I Magno † 604 d.C. The Book of Pastoral Rule 1.5
… and that, if he haply refuse to take her, the woman shall spit in his face, and her kinsman shall loose the shoe from off one of his feet, and call his habitation the house of him that hath his shoe loosed. Now the deceased brother is He who, after the glory of the resurrection, said, Go tell My brethren (
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.18
… also this, And lo, I am with you alway, even unto the end of the world , and other similar ones. For He is with us as God. Others are suitable to man, as, They held Him by the feet , and There they will see Me
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Taziano il Siro † 180 d.C. The Diatessaron 53
[26] And some of those guards came to the city, and informed the chief priests of [27] [Arabic, p. 202] all that had happened. And they assembled with the elders, and took [28] counsel; and they gave money, not a little, to the guards, and said unto them, Say ye, His disciples came and stole him by night, while we were sleeping.
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.24
… Finally, he adds that they took the money, and did as they had been taught, and that this saying is commonly reported among the Jews until this day.
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Taziano il Siro † 180 d.C. The Diatessaron 53
[26] And some of those guards came to the city, and informed the chief priests of [27] [Arabic, p. 202] all that had happened.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 64.13
… such miracles were done about the sepulchre, that even the very soldiers that had come for guards were made witnesses, if they chose to tell the truth: but the same covetousness which had led captive a disciple, the companion of Christ, led captive also the soldier that was guard of the sepulchre. We give you, they say, money;
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 66.7
7. Give them also those guards at the Tomb, let them recount what they have seen, let them take money and lie too.
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Taziano il Siro † 180 d.C. The Diatessaron 53
[26] And some of those guards came to the city, and informed the chief priests of [27] [Arabic, p. 202] all that had happened. And they assembled with the elders, and took [28] counsel;
Origene † 254 d.C. Origen Against Celsus i.51
… “Say that His disciples, while we slept, came and stole Him away. And if this come to the governor’s ears, we shall persuade him, and secure you.”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 14
… for the people hath no understanding ;—the Chief Priests want understanding, while women are eye-witnesses. And when the soldiers came into the city to them, and told them all that had come to pass, they said to them, Say ye, His disciples came by night, and stole Him away while we slept
san Giovanni Crisostomo † 407 d.C. To My Lady 4
… And that base suspicion which his enemies contrived in consequence of the resurrection when they said “His disciples came and stole Him”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 38.18
… For those soldiers who watched His sepulchre of whom Isaiah spake, “I will appoint the wicked for His burial” (for they were wicked men, and would not speak the truth, and being bribed they disseminated a lie), consider what “vanity” they spake. They also were examined, and they said, “While we slept, His disciples came and stole Him away.”
Pseudo-Clement The Recognitions of Clement 1.42
… For some of them, watching the place with all care, when they could not prevent His rising again, said that He was a magician; others pretended that he was stolen away.”
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Taziano il Siro † 180 d.C. The Diatessaron 53
[29] And if the judge hear that, we will make a plea with him, and free you of blame. [30] And they, when they took the money, did according to what they taught them. And this word spread among the Jews unto this day.
san Basilio † 379 d.C. The Letters 125.3
… For we must keep unaltered and inviolable that order which we have received from the very words of the Lord, “Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son, and of the Holy Ghost.”
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Taziano il Siro † 180 d.C. The Diatessaron 53
[29] And if the judge hear that, we will make a plea with him, and free you of blame. [30]
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 86
“And this saying is commonly reported,” it is said, “until this day.”
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Taziano il Siro † 180 d.C. The Diatessaron 55
… And when they saw him, they worshipped him: but there were of [3] them who doubted. And while they sat there he appeared to them again, and upbraided them for their lack of faith and the hardness of their hearts, those that saw him when he was risen, and believed not.
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 86
“Then the eleven disciples went away into Galilee, and some worshipped, and some when they saw Him doubted.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 3.25
… And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world.”
papa san Leone I Magno † 461 d.C. Letters 9
… On it the world took its beginning. On it through the resurrection of Christ death received its destruction, and life its commencement. On it the apostles take from the Lord’s hands the trumpet of the gospel which is to be preached to all nations, and receive the sacrament of regeneration
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Taziano il Siro † 180 d.C. The Diatessaron 55
[1] But the eleven disciples went into Galilee, to the mountain where Jesus had [2] appointed them.
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.11
… “And worship His footstool, for it is holy.” Or if they deny that in Christ the mysteries also of His Incarnation are to be worshipped, in which we observe as it were certain express traces of His Godhead, and certain ways of the Heavenly Word; let them read that even the apostles worshipped Him when He rose again in the glory of His Flesh.
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Taziano il Siro † 180 d.C. The Diatessaron 55
… that they shall cast out devils in my name; and they [10] shall speak with new tongues; and they shall take up serpents, and if they drink deadly poison, it shall not injure them; and they shall lay their hands on the diseased, [11] and they shall be healed. But ye, abide in the city of Jerusalem, until ye be clothed with power from on high.
Tertulliano † 220 d.C. Against Praxeas 16
… For “the Father who loveth the Son, and hath given all things into His hand,” loves Him indeed from the beginning, and from the very first has handed all things over to Him. Whence it is written, “From the beginning the Word was with God, and the Word was God;” to whom “is given by the Father all power in heaven and on earth.”
sant'Ippolito † 235 d.C. Treatise on Christ and Antichrist 26
… And there was given Him dominion, and glory, and a kingdom; and all peoples, tribes, and languages shall serve Him: and His dominion is an everlasting dominion, which shall not pass away, and His kingdom shall not be destroyed.” He showed all power given by the Father to the Son,
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 24
… The Lord, when, after His resurrection, He sent forth His apostles, charges them, saying, “All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 62.18
… Go, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 72.5
… For the Lord after His resurrection, sending His disciples, instructed and taught them in what manner they ought to baptize, saying, “All power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”
san Tascio Cecilio Cipriano † 258 d.C. Three Books of Testimonies Against the Jews 2.27
… “All power is given unto me in heaven and in earth. Go therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you.”
san Tascio Cecilio Cipriano † 258 d.C. The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics 1
… It is thenceforth good for nothing, but to be cast out of doors, and to be trodden under foot of men.” And again, after His resurrection, sending His apostles, He gave them charge, saying, “All power is given unto me, in heaven and in earth. Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 21.18
… When Daniel came up, his accusers were ashamed; and when Jesus rose, all they who had crucified Him were ashamed. The King who judged Daniel was greatly grieved at the wickedness of his accusers the Chaldeans; and Pilate who judged Jesus was greatly grieved because he knew that for malice the Jews were accusing Him .
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 11.29
… For the Lord said, All things have been delivered unto Me of My Father , and again, All authority hath been given unto Me in heaven and earth
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.26
… he that believeth in the Son hath everlasting life;’ and again, ‘All things were delivered unto Me of My Father, and no one knoweth the Father save the Son, and he to whomsoever the Son will reveal Him;’ and again, ‘All that the Father hath given unto Me, shall come to Me
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 3.27
36. For lest a man, perceiving that the Son has all that the Father hath, from the exact likeness and identity of that He hath, should wander into the irreligion of Sabellius, considering Him to be the Father, therefore He has said ‘Was given unto Me,’ and ‘I received,’ and ‘Were delivered to Me
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.6
6. But in answer to the weak and human notion of the Arians, their supposing that the Lord is in want, when He says, ‘Is given unto Me,’ and ‘I received,’ and if Paul says, ‘Wherefore He highly exalted Him,’ and ‘He set Him at the right hand
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 86
What then saith He unto them, when He seeth them? “All power is given unto me in heaven and on earth.”
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 39
… This is the kingdom which is said also to have a beginning. For concerning this He saith also in the second Psalm, “Ask of Me, and I shall give Thee the heathen for Thine inheritance.” ( Ps. ii. 8 .) Touching this also, He Himself said to His disciples, “All authority hath been given unto Me by My father,” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 80
… But what is, “Thou hast given Him power over all flesh”? I will ask the heretics, “When did He receive this power? was it before He formed them, or after?” He himself saith, that it was after that He had been crucified, and had risen again; at least then He said, “All power is given unto Me” (
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 6.14
… go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,’
papa san Gregorio I Magno † 604 d.C. Register of the Epistles of St. Gregory the Great 10.42
… and that one feeling of concord may salubriously knit together those whom a pure and single confession of catholic truth unites. Nor let the doubters be thought unworthy of satisfaction, since we are instructed by the Divine voice, Despise not one of these who are the least (
28:19
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philadelphians: Shorter and Longer Versions 9
… For those things which the prophets announced, saying, “Until He come for whom it is reserved, and He shall be the expectation of the Gentiles,” have been fulfilled in the Gospel, [our Lord saying,] “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”
sant'Ignazio di Antiochia † 108 d.C. Epistle to the Philippians 2
… Wherefore also the Lord, when He sent forth the apostles to make disciples of all nations, commanded them to “baptize in the name of the Father, and of the Son, and of the Holy Ghost,”
Taziano il Siro † 180 d.C. 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. Go now into [6] all the world, and preach my gospel in all the creation;
sant'Ireneo di Lione † 202 d.C. Against Heresies 3.17.1
… because He hath anointed Me.” That is the Spirit of whom the Lord declares, “For it is not ye that speak, but the Spirit of your Father which speaketh in you.” And again, giving to the disciples the power of regeneration into God, He said to them, “Go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”
Tertulliano † 220 d.C. An Answer to the Jews 5
… for from the rising sun unto the setting my Name hath been made famous among all the nations, saith the Lord Almighty: and in every place they offer clean sacrifices to my Name.” Again, in the Psalms, David says: “Bring to God, ye countries of the nations”—undoubtedly because “unto every land” the preaching of the apostles had to “go out”
Tertulliano † 220 d.C. The Prescription Against Heretics 8
… Therefore it was to Israel that he spake when He said, “I am not sent but to the lost sheep of the house of Israel.” Not yet had He “cast to the dogs the children’s bread;” not yet did He charge them to “go into the way of the Gentiles.” It is only at the last that He instructs them to “go and teach all nations, and baptize them,”
Tertulliano † 220 d.C. The Prescription Against Heretics 20
… Accordingly, after one of these had been struck off, He commanded the eleven others, on His departure to the Father, to “go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost.”
Tertulliano † 220 d.C. On Baptism 13
… the clothing, in some sense, of the faith which before was bare, and which cannot exist now without its proper law. For the law of baptizing has been imposed , and the formula prescribed: “Go,” He saith, “teach the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit.”
sant'Ippolito † 235 d.C. Against the Heresy of One Noetus 14
… The Father’s Word, therefore, knowing the economy (disposition) and the will of the Father, to wit, that the Father seeks to be worshipped in none other way than this, gave this charge to the disciples after He rose from the dead: “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”
Origene † 254 d.C. Origen's Commentary on Matthew 10.18
… And the Apostles on this account left Israel and did that which had been enjoined on them by the Saviour, “Make disciples of all the nations,”
san Tascio Cecilio Cipriano † 258 d.C. The Seventh Council of Carthage under Cyprian. Concerning the Baptism of Heretics 1
Munnulus of Girba said: The truth of our Mother the Catholic Church, brethren, hath always remained and still remains with us, and even especially in the Trinity of baptism, as our Lord says, “Go ye and baptize the nations, in the name of the Father, of the Son, and of the Holy Spirit.”
san Gregorio Taumaturgo † 270 d.C. A Sectional Confession of Faith 13
Seest thou that all through Scripture the Spirit is preached, and yet nowhere named a creature? And what can the impious have to say if the Lord sends forth His disciples to baptize in the name of the Father, and of the Son, and of the Holy Spirit?
Eusebio di Cesarea † 339 d.C. The Church History of Eusebius 3.5.2
… But the rest of the apostles, who had been incessantly plotted against with a view to their destruction, and had been driven out of the land of Judea, went unto all nations to preach the Gospel, relying upon the power of Christ, who had said to them, “Go ye and make disciples of all the nations in my name.”
Eusebio di Cesarea † 339 d.C. The Oration of Eusebius 16.8
… Surely none save our only Saviour has done this, when, after his victory over death, he spoke the word to his followers, and fulfilled it by the event, saying to them, “Go ye, and make disciples of all nations in my name.”
Eusebio di Cesarea † 339 d.C. Letter of Eusebius. (Epistola Eusebii.) 3
“believing each of these to be and to exist, the Father truly Father, and the Son truly Son, and the Holy Ghost truly Holy Ghost, as also our Lord, sending forth His disciples for the preaching, said, “Go teach all nations, baptizing them in the Name of the Father and of the Son, and of the Holy Ghost
Afraate † 346 d.C. Aphrahat: Select Demonstrations 1.8
… For lo! by the faith of Christ are all the ends of the earth filled, as David said:— The sound of the Gospel of Christ has gone forth into all the earth . And again when He sent forth His apostles He spake thus to them:— Go forth, make disciples of all nations and they will believe on Me .
sant'Ilario di Poitiers † 367 d.C. De Synodis or On the Councils 1
… And the whole faith is summed up and secured in this, that the Trinity must always be preserved, as we read in the Gospel, Go ye and baptize all nations in the Name of the Father, and of the Son, and of the Holy Ghost
sant'Ilario di Poitiers † 367 d.C. De Trinitate or On the Trinity 2.1
… and, lo, I am with you alway, even unto the end of the world
sant'Atanasio di Alessandria † 373 d.C. Epistola Encyclica. (Encyclical Letter.) 1
… myself to write you a brief account thereof, that you may know for certain, that such things have never before been committed against the Church, from the day that our Saviour when He was taken up, gave command to His disciples, saying, ‘Go ye and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 1.13
… And no longer in Adam are we all dying ; but in Christ we are all reviving. And then, from Dan to Beersheba was the Law proclaimed, and in Judæa only was God known; but now, unto all the earth has gone forth their voice, and all the earth has been filled with the knowledge of God , and the disciples have made disciples of all the nations
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 4.26
… therefore also that Holy Thing which shall be born of thee, shall be called the Son of God .’ Irrationally then do the followers of the Samosatene separate the Word who is clearly declared to be made one with the Man from Mary. He is not therefore sent through that Man; but He rather in Him sent, saying, ‘Go ye, teach all nations
sant'Atanasio di Alessandria † 373 d.C. History of Arian Opinions 1
And in the Holy Ghost, who is given to those who believe for comfort, and sanctification, and initiation, as also our Lord Jesus Christ enjoined His disciples, saying, ‘Go ye, teach all nations, baptizing them in the Name of the Father, and the Son, and the Holy Ghost’ (
san Basilio † 379 d.C. De Spiritu Sancto 10
For if our Lord, when enjoining the baptism of salvation, charged His disciples to baptize all nations in the name “of the Father and of the Son and of the Holy Ghost,”
san Basilio † 379 d.C. De Spiritu Sancto 17
… If on the other hand they suppose the sub-numeration to benefit the Spirit alone, they must be taught that the Spirit is spoken of together with the Lord in precisely the same manner in which the Son is spoken of with the Father. “The name of the Father and of the Son and of the Holy Ghost”
san Basilio † 379 d.C. De Spiritu Sancto 24
… What reason is there for robbing of His share of glory Him Who is everywhere associated with the Godhead; in the confession of the Faith, in the baptism of redemption, in the working of miracles, in the indwelling of the saints, in the graces bestowed on obedience? For there is not even one single gift which reaches creation without the Holy Ghost;
san Basilio † 379 d.C. De Spiritu Sancto 25
… For to say “Paul and Silvanus and Timothy” is precisely the same thing as to say Paul with Timothy and Silvanus; for the connexion of the names is preserved by either mode of expression. The Lord says “The Father, the Son and the Holy Ghost.”
san Basilio † 379 d.C. De Spiritu Sancto 29
… But before the great tribunal what have I prepared to say in my defence? This; that I was in the first place led to the glory of the Spirit by the honour conferred by the Lord in associating Him with Himself and with His Father at baptism;
san Basilio † 379 d.C. The Letters 52.4
4. The Holy Spirit, too, is numbered with the Father and the Son, because He is above creation, and is ranked as we are taught by the words of the Lord in the Gospel, “Go and baptize in the name of the Father and of the Son and of the Holy Ghost.”
san Basilio † 379 d.C. The Letters 210
… and at this they are highly delighted and elated, as though it were a discovery of their own. For it is said, “I came in my Father’s name and ye received me not; if another shall come in his own name, him ye will receive.” And because it is said, “Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost,”
san Cirillo di Gerusalemme † 386 d.C. The Catechetical Lectures of S. Cyril 16.4
… For the Only-begotten Son of God said plainly to the Apostles, Go ye, and make disciples of all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 40
… And if there be any heretical or unreasoning beast, let him remain below, or he will run the risk of being stoned by the Word of truth. I will baptize you and make you a disciple in the Name of the Father and of the Son and of the Holy Ghost; and These Three have One common name, the Godhead. And you shall know, both by appearances
san Gregorio di Nissa † 395 d.C. Against Eunomius 2.1
… We believe, then, even as the Lord set forth the Faith to His Disciples, when He said, “Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost
san Gregorio di Nissa † 395 d.C. On the Baptism of Christ 1
… Leave off contending with me: resist, if thou canst, those words of the Lord which gave to men the rule of the Baptismal invocation. What says the Lord’s command? “Baptizing them in the Name of the Father and of the Son and of the Holy Ghost
sant'Ambrogio † 397 d.C. 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, and was joined to the Father and the Son in the sacrament of baptism.
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.5
73. And with good cause did the Son of God say: “Go and baptize all nations in the Name of the Father, and of the Son, and of the Holy Spirit,”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.13
… But why should I maintain the unity of the Name by arguments, when there is the plain testimony of the Divine Voice that the Name of the Father, the Son, and the Holy Spirit is one? For it is written: “Go, baptize all nations in the Name of the Father, and of the Son, and of the Holy Spirit.”
sant'Ambrogio † 397 d.C. On the Holy Spirit 3.19
148. God has a Name which is above every name, and has given a name to the Son, as we read that in the Name of Jesus knees should bow. Let us consider whether the Spirit has this Name. But it is written “Go, baptize the nations in the Name of the Father, and of the Son, and of the Holy Spirit.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 1.1
8. If, then, God is One, one is the name, one is the power, of the Trinity. Christ Himself, indeed, saith: “Go ye, baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 66
But if any one should say, that not then were they out of the Gentiles called, I mean, when the apostles had been beaten and had suffered ten thousand things, but straightway after the resurrection (for then He said to them, “Go ye and make disciples of all nations.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 1
… xii. 28 ); for indeed the Holy Ghost wrought in that Temple. Well, what did He command? “Go ye therefore,” He says, “make disciples of all the nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 4
… For a single virtue alone is not enough to present us with boldness before the judgment-seat of Christ; no, we require it to be great, and various, and universal, and entire. Hear what Christ saith to the disciples, “Go, ye and make disciples of all the nations,—teaching them to observe all things whatsoever I commanded you.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 20
“By the washing or laver” He washeth her uncleanness. “By the word,” saith he. What word? “In the Name of the Father, and of the Son, and of the Holy Ghost.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Colossians 9
… Nothing is equal to this Name, marvelous is it everywhere. “Thy Name,” he saith, “is ointment poured forth.” ( Cant. i. 3 .) He that hath uttered it is straightway filled with fragrance. “No man,” it is said, “can call Jesus Lord, but by the Holy Ghost.” ( 1 Cor. xii. 3 .) So great things doth this Name Work. If thou have said, In
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Thessalonians 5
… For hear Christ saying to His disciples, “Go ye and make disciples of all the nations, baptizing them into the Name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I commanded you: and, lo, I am with you alway, even unto the end of the world.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 66
… Until that by their deeds the Jews rejected Him, until they crucified Him, He said not, “Go and make disciples of all nations” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 80
… He now showeth, that what belongs to the preaching is not confined to the Jews alone, but is extended to all the world, and layeth down beforehand the first invitations to the Gentiles. And since He had said, “Go not into the way of the Gentiles” ( Matt. x. 5 ), and after this time is about to say, “Go ye, and make disciples of all nations” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Epistle to the Hebrews 5
… For that it is He who forgives the sins of all men, He declared both in the case of the paralytic, saying, “Thy sins are forgiven” ( Mark ii. 5 ); and also in that of Baptism: for He says to the disciples, “Go ye and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.” (
Tirannio Rufino † 411 d.C. A Commentary on the Apostles' Creed 39
… Theirs also is a Council of vanity who confess indeed that the Son is of the substance of the Father, but distinguish and separate the Holy Spirit, while yet the Saviour shews in the Gospel that the power and Godhead of the Trinity are one and the same, saying, “Baptize all nations in the Name of the Father, and of the Son, and of the Holy Ghost,”
san Girolamo † 420 d.C. The Letters of St. Jerome 46.4
… Josephus, himself a Jewish writer, asserts that at the Lord’s crucifixion there broke from the temple voices of heavenly powers, saying: “Let us depart hence.” These and other considerations show that where grace abounded there did sin much more abound. Again, when the apostles received the command: “Go ye and teach all nations,”
san Girolamo † 420 d.C. The Letters of St. Jerome 69.6
… His side is pierced by the spear, and blood and water flow forth, twin emblems of baptism and of martyrdom. After His resurrection also, when sending His apostles to the Gentiles, He commands them to baptize these in the mystery of the Trinity.
sant'Agostino d'Ippona † 430 d.C. The Confessions 13.12
13. Proceed in thy confession, say to the Lord thy God, O my faith, Holy, Holy, Holy, O Lord my God, in Thy name have we been baptized, Father, Son, and Holy Ghost, in Thy name do we baptize, Father, Son, and Holy Ghost,
sant'Agostino d'Ippona † 430 d.C. City of God 13.24
… “Fire and hail; snow and vapors; stormy wind;” or of the uncreated Creator Spirit, of whom the Lord said in the gospel, “Receive ye the Holy Ghost,” indicating the gift by the breathing of His mouth; and when He says, “Go ye and baptize all nations in the name of the Father, of the Son, and of the Holy Ghost,”
sant'Agostino d'Ippona † 430 d.C. Reply to Faustus the Manichæan 5.3
… Who shall enter, O Christ, into Thy kingdom? He that doeth the will of my Father in heaven, is His reply; not, "He that confesses that I was born." And again, He says to His disciples, "Go, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things which I have commanded you."
sant'Agostino d'Ippona † 430 d.C. 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."
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 3.15
Chapter 15.— 20. Accordingly, if Marcion consecrated the sacrament of baptism with the words of the gospel, "In the name of the Father, and of the Son, and of the Holy Ghost,"
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 6.17
Chapter 17.— 28. Monnulus of Girba said: "The truth of our mother, the Catholic Church, hath continued, and still continues among us, brethren, especially in the threefold nature of baptism, as our Lord says, ‘Go, baptize all nations in the name of the Father, and of the Son, and of the Holy Ghost.’
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 6.36
Chapter 36.— 69. Eucratius of Theni said: "Our God and Lord Jesus Christ, teaching the apostles with His own mouth, fully laid down our faith, and the grace of baptism, and the rule of the law of the Church, saying, ‘Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’
sant'Agostino d'Ippona † 430 d.C. On Baptism, Against the Donatists 6.44
… If they, being converted, wish to come to God, they have assuredly a rule of truth, which the Lord by His divine precept committed to the apostles, saying, ‘Go ye, lay on hands in my name, cast out devils;’ and in another place, ‘Go ye, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.’
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.24
57. Augustin answered: Baptism in the name of the Father and of the Son and of the Holy Ghost
sant'Agostino d'Ippona † 430 d.C. Answer to the Letters of Petilian, the Donatist 2.33
Chapter 33.— 77. Petilianus said: "But that I may thoroughly investigate the baptism in the name of the Trinity, the Lord Christ said to His apostles: ‘Go ye, and baptize the nations, in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I command you.’
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 6.9
… “Ask of me, and I will give Thee the nations for Thine inheritance, and the utmost bounds of the earth for Thy possessions.” You have heard how that “from Sion went forth the law, and the word of the Lord from Jerusalem.” For it was there the disciples were told, “Go, baptize the nations in the name of the Father, and of the Son, and of the Holy Ghost.”
sant'Agostino d'Ippona † 430 d.C. Ten Homilies on the First Epistle of John 11
… In this manner then the three things by which they are signified came out from the Body of the Lord: like as from the Body of the Lord sounded forth the command to “baptize the nations in the Name of the Father and of the Son and of the Holy Ghost.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 78.2
… and although all the Sacraments were common, grace, which is the virtue of the Sacraments, was not common to all. Just as in our times, now that the faith hath been revealed, which then was veiled, to all men that have been baptized in the name of the Father and of the Son and of the Holy Ghost,
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 2.10
… and will come again with glory and power to judge the living and the dead. [We believe] also in the Holy Spirit, who is given to believers for their consolation, sanctification, and perfection; even as our Lord Jesus Christ commanded his disciples, saying,
Socrate Scolastico † 440 d.C. The Ecclesiastical History of Socrates Scholasticus 2.30
… But the summary and confirmation of the entire faith is, that [the doctrine of] the Trinity should be always maintained, according as we have read in the gospel, ‘Go ye and disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.’
Teodoreto di Cirro † 458 d.C. The Ecclesiastical History of Theodoret 1.11
… that the Father is in truth the Father; the Son in truth the Son; the Holy Ghost in truth the Holy Ghost; as our Lord, when sending out His disciples to preach the Gospel, said, ‘ Go forth and teach all nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost
papa san Leone I Magno † 461 d.C. Letters 9
… On it the world took its beginning. On it through the resurrection of Christ death received its destruction, and life its commencement. On it the apostles take from the Lord’s hands the trumpet of the gospel which is to be preached to all nations, and receive the sacrament of regeneration
papa san Leone I Magno † 461 d.C. Letters 16
… by the consideration that the Lord Jesus Christ Himself, after He rose from the dead, handed on both the form and power of baptizing to His disciples, in whose person all the chiefs of the churches received their instructions with these words, “Go ye and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost
papa san Leone I Magno † 461 d.C. Letters 98
… what better inducement to exultation than the Divine knowledge which the Saviour Himself gave us from above for salvation, saying, “go ye and make disciples of all the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things that I have enjoined you
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.9
… For baptism declares the Lord’s death. We are indeed “buried with the Lord through baptism ,” as saith the divine Apostle. So then, as our Lord died once for all, we also must be baptized once for all, and baptized according to the Word of the Lord, In the Name of the Father, and of the Son, and of the Holy Spirit
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.18
Again of the affirmations that refer to the period after the resurrection some are suitable to God, as, Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 3
… Whence also the Lord Christ charges upon Peter, and moreover also upon the rest of His disciples, “Go ye and preach the Gospel to the nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.”
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 1
1. I observe that it has been asked among the brethren what course ought specially to be adopted towards the persons of those who, although baptized in heresy, have yet been baptized in the name of our Lord Jesus Christ,
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 7
7. Neither must you esteem what our Lord said as being contrary to this treatment: “Go ye, teach the nations; baptize them in the name of the Father, and of the Son, and of the Holy Ghost.”
Ecumenical Councils The Nicene Creed 1
… We believe also in one Holy Spirit. We believe in the existence and subsistence of each of these [persons]: that the Father is truly Father, the Son truly Son, and the Holy Spirit truly Holy Spirit; even as our Lord also, when he sent forth his disciples to preach the Gospel, said,
Pseudo-Clement The Recognitions of Clement 2.33
Then Peter: “Do not rashly take exception, O Simon, against the things which you do not understand. In the first place, I shall answer your assertion, that I set forth the words of my Master, and from them resolve matters about which there is still doubt. Our Lord, when He sent us apostles to preach, enjoined us to teach all nations
Pseudo-Clement The Clementine Homilies 17.7
“Knowing therefore that we knew all that was spoken by Him, and that we could supply the proofs, He sent us to the ignorant Gentiles to baptize them for remission of sins, and commanded us to teach them first.
28:20
Taziano il Siro † 180 d.C. 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. Go now into [6] all the world, and preach my gospel in all the creation; and teach all the peoples, and [7] baptize them in the name of the Father and the Son and the Holy Spirit;
Origene † 254 d.C. Origen Against Celsus 2.9
… “Where two or three are gathered together in My name, there am I in the midst of you.” And of the same nature is His promise to His disciples: “Lo, I am with you alway, even to the end of the world.”
Origene † 254 d.C. Origen Against Celsus 5.12
God accordingly, in His kindness, condescends to mankind, not in any local sense, but through His providence; while the Son of God, not only (when on earth), but at all times, is with His own disciples, fulfilling the promise, “Lo, I am with you always, even to the end of the world.”
Origene † 254 d.C. Origen's Commentary on the Gospel of John 10.7
… To get a clear view of the difference between those who receive Jesus for longer and for shorter time, we may compare with this, “They abode there not many days,” the words recorded in Matthew as spoken by Christ when risen from the dead to His disciples who were being sent out to teach all nations,
Origene † 254 d.C. Origen's Commentary on Matthew 12.6
… So long, then, as we have Jesus with us fulfilling the promise which runs, “Lo, I am with you always unto the consummation of the age,”
Origene † 254 d.C. Origen's Commentary on Matthew 12.34
… Now, the Saviour says to the eleven disciples when He rose from the dead, this among other things, “Lo, I am with you all the days, even until the consummation of the age.”
san Tascio Cecilio Cipriano † 258 d.C. The Epistles of Cyprian 80.1
… and having entered on the way of the Lord’s condescension, that you go on in the strength of the Spirit, to receive the crown, having the Lord as your protector and guide, who said, “Lo, I am with you alway, even unto the end of the world.”
Antipapa Novaziano † 258 d.C. A Treatise of Novatian Concerning the Trinity 12
… For in the same way as Isaiah says, “Behold, a virgin shall conceive and bear a son, and ye shall call His name Emmanuel, which is, interpreted, God with us;” so Christ Himself says, “Lo, I am with you, even to the consummation of the world.”
Afraate † 346 d.C. Aphrahat: Select Demonstrations 6.10
… And when He went to His Father, He sent to us His Spirit and said to us I am with you till the world shall end. For Christ sitteth at the right hand of His Father, and Christ dwelleth among men .
sant'Atanasio di Alessandria † 373 d.C. Against the Arians. (Orationes contra Arianos IV.) 2.21
… For therefore the union was of this kind, that He might unite what is man by nature to Him who is in the nature of the Godhead, and his salvation and deification might be sure. Therefore let those who deny that the Son is from the Father by nature and proper to His Essence, deny also that He took true human flesh of Mary Ever-Virgin
sant'Atanasio di Alessandria † 373 d.C. Festal and Personal Letters of Athanasius 14
The gladness of our feast, my brethren, is always near at hand, and never fails those who wish to celebrate it . For the Word is near, Who is all things on our behalf, even our Lord Jesus Christ, Who, having promised that His habitation with us should be perpetual, in virtue thereof cried, saying, ‘Lo, I am with you all the days of the world
san Gregorio Nazianzeno † 389 d.C. Select Orations of Saint Gregory Nazianzen 30
… and yet you have heard that Of His Kingdom there shall be no end . Your mistake arises from not understanding that Until is not always exclusive of that which comes after, but asserts up to that time, without denying what comes after it. To take a single instance—how else would you understand, “Lo, I am with you always, even unto the end of the world?”
sant'Ambrogio † 397 d.C. On the Holy Spirit 1.13
158. For as the Lord says in this place that the Spirit will be forever with the faithful, so, too, does He elsewhere show that He will Himself be forever with the apostles, saying: “Lo, I am with you always, even to the end of the world.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 3.7
… “As long as I am in this world, I am the Light of this world,” for, so far as He is man, He is in this world for a season, but as God He exists at all times. In another place, too, He says: “Lo, I am with you even unto the end of the world.”
sant'Ambrogio † 397 d.C. Exposition of the Christian Faith 5.12
150. It is a good thing to be in the kingdom of Christ, so that Christ may be with us; as He Himself says: “Lo I am with you always, even unto the end of the world.”
sant'Ambrogio † 397 d.C. Selections from the Letters of St. Ambrose 51.11
… You are a man, and it has come upon you, conquer it. Sin is not done away but by tears and penitence. Neither angel can do it, nor archangel. The Lord Himself, Who alone can say, “I am with you,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 15
… Thus He said not, “Blessed are ye, if ye become poor,” but “Blessed are the poor.” And I may add that even if He had spoken of them, the advice would still be common to all. For so, when He saith, “Lo! I am with you always, even unto the end of the world,”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 50
… That is, her disposition being still rather imperfect, and they doubting about her; to revive her He said these things. For in proof that for her comfort He said it, He added, “Why trouble ye the woman?” And with regard to our having Him really always with us, He saith, “Lo, I am with you alway, even unto the end of the world.”
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom 86
After that, because he had enjoined on them great things, to raise their courage, He says, “Lo! I am with you alway, even unto the end of the world.”
san Giovanni Crisostomo † 407 d.C. A Commentary on the Acts of the Apostles 2
… for what needed they to learn this? hence they do not again ask, “What is the sign of Thy coming, and of the end of the world?” for they are afraid to say that: but, “Wilt Thou restore the kingdom to Israel?” for they thought there was such a kingdom), but He, I say, both in parables had shown that the time was not near,
san Giovanni Crisostomo † 407 d.C. Homilies on First Corinthians 6
… ( ὡς μὴ δυνάσθαι βιαζὲσθαι χρόνῳ τα εἰρημένα ) for the destruction indeed of Jerusalem took place many years ago; but there are also other predictions which extend along from that time until His coming; which examine as you please: for instance, this, “I am with you alway, even unto the end of the world: (St.
san Giovanni Crisostomo † 407 d.C. Homilies on Ephesians 9
… “They shall bear thee up in their hands, lest thou dash thy foot against a stone.” ( Ps. xci. 2 .) And why do I speak of Angels? The Lord Himself was with him then as he went forth; for surely it cannot be that He was seen by Abraham, and yet was not with Paul. No, it was His own promise, “I am with you alway, even unto the end of the world.” (
san Giovanni Crisostomo † 407 d.C. Homilies on Philippians 14
… Already the recompense is at hand, if poverty, if death, if aught else that is terrible be upon you. “But in everything, by prayer and supplication, with thanksgiving, let your requests be made known unto God.” There is this for one consolation, “the Lord is at hand.” And again, “I will be with you alway, even unto the end of the world.” (
san Giovanni Crisostomo † 407 d.C. Homilies on 2 Thessalonians 5
… “Grace be unto you and peace,” he says; and again, “The grace of our Lord Jesus Christ be with you all. Amen.” This the Lord also promised, saying to His disciples, “Lo, I am with you alway, even unto the end of the world.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 75
… for this is the, “shall be in you.” He calleth it the “Spirit of truth”; thus explaining the types in the Old Testament. “That He may be with you.” What is, “may be with you”? That which He saith Himself, that “I am with you.” (
san Giovanni Crisostomo † 407 d.C. The Homilies of St. John Chrysostom on the Gospel of St. John 81
… Seest thou how He speaketh for the most part like a man, and in a way adapted to their state of mind, because they thought that they had a greater degree of safety from His presence? Wherefore He saith, “While I was with them, I kept them.” ( c. xiv. 28 .) Yet He telleth them, “I come to you”; and, “I am with you till the end.” (
san Girolamo † 420 d.C. The Perpetual Virginity of Blessed Mary 6
… And the Saviour in the Gospel tells the Apostles,
sant'Agostino d'Ippona † 430 d.C. City of God 20.9
… for to His saints He says, “Lo, I am with you always, even to the end of the world.”
sant'Agostino d'Ippona † 430 d.C. The Harmony of the Gospels 2.4
… and all this was done with the view of signifying to them through these forty days, that although His presence should be hidden from their eyes, He would yet fulfil what He promised when He said, “Lo, I am with you, even to the end of the world.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 58.1
1. Our Lord Jesus Christ both came to men, and went away from men, and is to come to men. And yet He was here when He came, nor did He depart when He went away, and He is to come to them to whom He said, “Lo, I am with you, even unto the end of the world.”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 79.2
… But we must beware, lest, when we give too much attention to them, we withdraw our eyes from ourselves. For the Lord was speaking to His disciples; and assuredly what He spake to them, He spake to us too their posterity. Nor to them only does what He said, “Lo, I am with you alway even unto the end of the world,”
sant'Agostino d'Ippona † 430 d.C. Sermons on Selected Lessons of the New Testament 92.10
… but when there began to be no one on earth for him to follow, then was he perfected. But thou truly hast always One before thee to follow; the Lord hath set up an example on earth, when He left the Gospel with thee, in the Gospel He is with thee. For He did not speak falsely when He said, “Lo, I am with you alway, even unto the end of the world.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 35.5
… Here He was speaking, and yet He declared that He was there; and when about to depart hence, what said He? “Lo, I am with you always, even unto the end of the world.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 38.10
10. I shall speak, then, to our Lord Jesus Christ; I shall speak and may He be pleased to hear me. I believe He is present, I am fully assured of it; for He Himself has said, “Lo, I am with you even to the end of the world.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 50.4
… Stretch up thy faith, and thou hast got hold. Thy forefathers held by the flesh, hold thou with the heart; for the absent Christ is also present. But for His presence, we ourselves were unable to hold Him. But since His word is true, “Lo, I am with you alway, even to the end of the world,”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 50.13
… for He was speaking of His bodily presence. For in respect of His majesty, His providence, His ineffable and invisible grace, His own words are fulfilled, “Lo, I am with you alway, even to the end of the world.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 57.2
… O lofty mystery! Does she, then, fear to defile her feet in coming to Him who washed the feet of His disciples? Her fear is genuine; for it is along the earth she has to come to Him, who is still on earth, because refusing to leave His own who are stationed here. Is it not He that saith, “Lo, I am with you always, even unto the end of the world”?
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 64.2
2. There is also another form of His divine presence unknown to mortal senses, of which He likewise says, “Lo, I am with you alway, even to the end of the world.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 94.5
… For had Christ departed from them in such a sense that it would be in His place, and not along with Him, that the Holy Spirit would be present in them, what becomes of His promise when He said, “Lo, I am with you always, even to the end of the world;”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 101.6
… But the words that He added, “And again a little while, and ye shall see me,” He gave as a promise to the Church universal: just as to it, also, He gave the other promise, “Lo, I am with you always, even to the end of the world.”
sant'Agostino d'Ippona † 430 d.C. Lectures or Tractates on the Gospel According to St. John 106.2
… whence He is hereafter to come to judge the quick and the dead in the self-same bodily presence, according to the rule of faith and sound doctrine: for in His spiritual presence He was still, of course, to be with them after His ascension, and with the whole of His Church in this world even to the end of time.
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 47.6
… see Him going up, believe on Him absent, hope for Him coming; but yet through His secret Mercy, feel Him present. For He who ascended into Heaven that He might be removed from your eyes, promised unto you, saying, “Lo, I am with you always, even unto the end of the world.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 48.13
… For not for those only they laboured, with whom they lived in the earth; nor the Lord for those Apostles only to whom He deigned to show Himself alive after His Resurrection, but for us also. For to them He spake, and signified us when He spake, “Lo, I am with you alway, even to the end of the world.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 95.12
… On the first forty days He showed us temptation, on the latter forty days consolation: since beyond doubt when we are tempted we are consoled. For His body, that is, the Church, must needs suffer temptations in this world: but that Comforter, who said, “Lo, I am with you alway, even unto the end of the world,”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 100.13
… Here there is one generation which produceth mortals; another which maketh such as are everlasting. His Truth is both here, and there. Imagine not that His truth is not here, if His truth were not here, he would not say in another Psalm: “Truth is risen out of the earth;” nor would Truth Itself say, Lo, I am with you alway, even unto the end of the world.”
sant'Agostino d'Ippona † 430 d.C. Expositions on the Book of Psalms 109.29
29. “As for me, I will confess greatly unto the Lord with my mouth” ( ver. 29 ).…Is He said to “praise among the multitude” because He is with His Church here even unto the end of the world;
Teodoreto di Cirro † 458 d.C. Letters of the Blessed Theodoret, Bishop of Cyprus 130
… Now I, comforted by your zeal, make an insignificant return, calling on you to persevere in your divine labours, to despise your adversaries as an easy prey, (for what is weaker than they who are destitute of the truth?) and to trust in Him who said “I will not fail thee nor forsake thee,” and “Lo I am with you alway even unto the end of the world.”
papa san Leone I Magno † 461 d.C. Letters 108
… In which work assuredly the Saviour Himself unceasingly takes part and is never absent from those things, the carrying out of which He has committed to His ministers, saying: “Lo, I am with you all the days even to the completion of the age
papa san Leone I Magno † 461 d.C. Letters 167
… us, let us not be terror-stricken as if we had to overcome the disaster in our own strength, since both our Counsel and our Strength is Christ, and through Him we can do all things, without Him nothing, Who, to confirm the preachers of the Gospel and the ministers of the mysteries, says, “Lo, I am with you all the days even to the consummation of the age
papa san Leone I Magno † 461 d.C. Sermons 63
… For although it is not in this life, but in eternity that God is to be “all in all ,” yet even now He is the inseparable Inhabitant of His temple, which is the Church, according as He Himself promised, saying, “Lo! I am with you all the days till the end of the age
papa san Leone I Magno † 461 d.C. Sermons 72
… For when Christ, your life, shall have appeared, then shall ye also appear with Him in glory .” But that the hearts of the faithful may know that they have that whereby to spurn the lusts of the world and be lifted to the wisdom that is above, the Lord promises us His presence, saying, “Lo! I am with you all the days, even till the end of the age
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.14
… For the word “first-born” means that he was born first but does not at all suggest the birth of others. And the word “till” signifies the limit of the appointed time but does not exclude the time thereafter. For the Lord says, And lo, I am with you always, even unto the end of the world
san Giovanni Damasceno † 749 d.C. An Exact Exposition of the Orthodox Faith 4.18
Again of the affirmations that refer to the period after the resurrection some are suitable to God, as, Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost , for here ‘Son’ is clearly used as God; also this, And lo, I am with you alway, even unto the end of the world
28:1
Pseudo-Crisostomo Hom. de Resur. iii.
After the mockings and scourgings, after the mingled draughts of vinegar and gall, the pains of the cross, and the wounds, and finally after death itself and Hades, there rose again from the grave a renewed flesh, there returned from obstruction a hidden life, health chained up in death broke forth, with fresh beauty from its ruin.
sant'Agostino † 430 d.C. de Cons. Ev. iii. 24.
Concerning the hour when the women came to the sepulchre there arises a question not to be overlooked. Matthew here says, On the evening of the Sabbath. What then means that of Mark, Very early in the morning, the first day of the week? (Mark 16:2.) Truly Matthew, by naming the first part of the night, to wit, the evening, denotes the whole night in the end of which they come to the sepulchre. But seeing the Sabbath hindered them from doing this before, he designates the whole night by the earliest portion of it in which it became lawful for them to do whatever, during some period of the night, they designed to do. Thus, On the evening of the sabbath, is just the same as if he had said, On the night of the sabbath, i. e. the night which follows the day of the sabbath, which is sufficiently proved by the words which follow, As it began to dawn towards the first day of the week. This could not be if we understood only the first portion of the night, its beginning, to be conveyed by the word, evening. For the evening or beginning of the night does not begin to dawn towards the first day of the week, but only the night which is concluded by the dawn. And this is the usual mode of speaking in Holy Scripture, to express the whole by a part. By evening therefore he implied the night, in the end of which they came to the sepulchre.
san Beda † 735 d.C. in loc.
Otherwise; It may be understood that they began to come in the evening, but that it was the dawn of the first day of the week when they reached the sepulchre; that is, that they prepared the spices for anointing the Lord’s body in the evening, but that they took them to the sepulchre in the morning. This has been so shortly described by Matthew, that it is not quite clear in his account, but the other Evangelists give the order more distinctly. The Lord was buried on the sixth day of the week, and the women returning from the sepulchre prepared spices and ointments as long as it was lawful to work; on the sabbath they rested, according to the commandment, as Luke plainly declares; and when the Sabbath was past and the evening was come, and the season of labour returned, with zealous devotion they proceeded to purchase such spices as they yet lacked, (this is implied in Mark’s words, when the sabbath was past, that they might go and anoint Jesus, for which purpose they come early in the morning to the sepulchre.
san Girolamo † 420 d.C.
Or, otherwise; This apparent discrepancy in the Evangelists as to the times of their visits is no mark of falsehood, as wicked men urge, but shews the sedulous duty and attention of the women, often going and coming, and not enduring to be long absent from the sepulchre of their Lord.
Remigio † 908 d.C.
It is to be known that Matthew designs to hint to us a mystical meaning, of how great worthiness this most holy night drew from the noble conquest of death, and the Resurrection of Our Lord. With this purpose he says, On the evening of the Sabbath. For whereas according to the wonted succession of the hours of the day, evening does not dawn towards day, but on the contrary darkens towards night, these words shew that the Lord shed, by the light of His resurrection joy and brilliance over the whole of this night.
san Beda † 735 d.C. Hom. Æst. i.
For from the beginning of the creation of the world until now, the course of time has followed this arrangement, that the day should go before the night, because man, fallen by sin from the light of paradise, has sunk into the darkness and misery of this world. But now most fitly night goes before day, when, through faith in the resurrection, we are brought back from the darkness of sin and the shadow of death to the light of life, by the bounty of Christ.
san Pietro Crisologo † 450 d.C. Serm. 75.
g. Because the sabbath is illuminated, not taken away, by Christ, Who said, I am not come to destroy the Law, but to fulfil it. (Matt. 5:17.) It is illuminated that it may lighten into the Lord’s day, and shine forth in the Church, when it had hitherto burnt dim, and been obscured by the Jews in the Synagogue. It follows, Came Mary Magdalen, and the other Mary, &c. Late runs woman for pardon, who had run early to sin; in paradise she had taken up unbelief, from the sepulchre she hastes to take up faith; she now hastens to snatch life from death, who had before snatched death from life. And it is not, They come, but came, (in the singular,) for in mystery and not by accident, the two came under one name. She came, but altered; a woman, changed in life, not in name; in virtue, not in sex. The women go before the Apostles, bearing to the Lord’s sepulchre a type of the Churches; the two Marys, to wit. For Mary is the name of Christ’s mother; and one name is twice repeated for two women, because herein is figured the Church coming out of the two nations, the Gentiles and the Jews, and being yet one. Mary came to the sepulchre, as to the womb of the resurrection, that Christ might be the second time born out of the sepulchre of faith, who after the flesh had been born of her womb; and that as a virgin had borne Him into this life present, so a sealed sepulchre might bring Him forth into life eternal. It is proof of Deity to have left a womb virgin after birth, and no less to have come forth in the body from a closed sepulchre.
san Girolamo † 420 d.C.
And, behold, there was a great earthquake. Our Lord, Son at once of God and man, according to His twofold nature of Godhead and of flesh, gives a sign one while of His greatness, another while of His lowliness. Thus, though now it was man who was crucified, and man who was buried, yet the things that were done around shew the Son of God.
sant'Ilario † 367 d.C.
The earthquake is the might of the resurrection, when the sting of death being blunted, and its darkness illuminated, there is stirred up a quaking of the powers beneath, as the Lord of the heavenly powers rises again.
san Giovanni Crisostomo † 407 d.C.
Or the earthquake was to rouse and waken the women, who had come to anoint the body; and as all these things were done in the night-time, it was probable that some of them had fallen asleep.
san Beda † 735 d.C. ubi sup.
The earthquake at the Resurrection, as also at the Crucifixion, signifies that worldly hearts must be first moved to penitence by a health-giving fear through belief in His Passion and Resurrection.
san Pietro Crisologo † 450 d.C. Serm. 77 et 74.
If the earth thus quaked when the Lord rose again to the pardon of the Saints, how will it quake when He shall rise again to the punishment of the wicked? As the Prophet speaks, The earth trembled when the Lord rose again to judgment. (Ps. 76:8.) And how will it endure the Lord’s presence, when it was unable to endure the presence of His Angel? And the Angel of the Lord descended from heaven. For when Christ arose, death was destroyed, commerce with heaven is restored to things on the earth; and woman, who had of old held communication to death with the Devil, now holds communication to life with the Angel.
sant'Ilario † 367 d.C.
This is an instance of the mercy of God the Father, to supply the ministry of heavenly power to the Son on His resurrection from the grave; and he is therefore the proclaimer of this first resurrection, that it may be heralded by some attendant token of the Father’s good pleasure.
san Beda † 735 d.C. ubi sup.
Forasmuch as Christ is both God and man, therefore there lack not amidst the acts of His humanity the ministrations of Angels, due to Him as God. And came and rolled back the stone; not to open the door for the Lord to come forth, but to give evidence to men that He was already come forth. For He who as mortal had power to enter the world through the closed womb of a Virgin, He when become immortal, was able to depart out of the world by rising from a sealed sepulchre.
Remigio † 908 d.C.
The rolling back of the stone signifies the opening of Christ’s sacraments, which were covered by the letter of the Law. For the Law having been writen on stones, is here denoted by the stone.
san Pietro Crisologo † 450 d.C. Serm. 74.
He said not ‘rolled,’ but rolled back; because the rolling to of the stone was a proof of death; the rolling it back asserted the resurrection. The order of things is changed; The Tomb devours death, and not the dead; the house of death becomes the mansion of life; a new law is imposed upon it, it receives a dead, and renders up a living, man. It follows, And sat thereon. He sat down, who was incapable of weariness; but sat as a teacher of the faith, a master of the Resurrection; upon the stone, that the firmness of his seat might assure the sted fastness of the believers; the Angel rested the foundations of the Faith upon that rock, on which Christ was to found His Church. Or, by the stone of the sepulchre may be denoted death, under which we all lay; and by the Angel sitting thereon, is shewn that Christ hath by His might subdued death.
san Beda † 735 d.C. ubi sup.
And rightly did the Angel appear standing, who proclaimed the Lord’s coming into the world, to shew that the Lord should come to vanquish the prince of this world. But the Herald of the Resurrection is related to have been seated, to shew that now He had overcome him that had the power of death, He had mounted the throne of the everlasting kingdom. He sate upon the stone, now rolled back, wherewith the mouth of the sepulchre had been closed, to teach that He by His might had burst the bonds of the tomb.
sant'Agostino † 430 d.C. de Cons. Ev. iii. 24.
It may disquiet some, how it is that according to Matthew the Angel sate upon the stone after it had been rolled back from the sepulchre, whereas Mark says that the women having gone into the sepulchre, saw a young man sitting on the right hand. Either we may suppose that they saw two, and that Matthew has not mentioned him whom they saw within, nor Mark him whom they saw without the sepulchre; but that they heard from each severally what the Angels said concerning Jesus. Or the words, entering into the sepulchre, (Mark 16:5.) may mean entering into some enclosed place, which probably there might be in front of the rock out of which the sepulchre was hewn; and thus it might be the same Angel whom they saw sitting on the right hand, whom Matthew describes as sitting on the stone which he had rolled back.
san Pietro Crisologo † 450 d.C. Serm. 75.
The splendour of his countenance is distinct from the shining of his raiment; his countenance is compared to lightning, his raiment to snow; for the lightning is in heaven, snow on the earth; as the Prophet saith, Praise the Lord from the earth; fire and hail, snow and vapours. (Ps. 148:7.) Thus in the Angel’s countenance is preserved the splendour of his heavenly nature; in his raiment is shewn the grace of human communion. For the appearance of the Angel that talked with them is so ordered, that eyes of flesh might endure the still splendour of his robes, and by reason of his shining countenance they might tremble before the messenger of their Maker.
san Pietro Crisologo † 450 d.C. Serm. 77.
But what means this raiment where there is no need of a covering? The Angel figures our dress, our shape, our likeness in the Resurrection, when man is sufficiently clothed by the splendour of his own body.
san Girolamo † 420 d.C.
The Angel in white raiment signifies the glory of His triumph.
san Gregorio Magno † 604 d.C. Hom. in Ev. xxi. 4.
Or otherwise; Lightning inspires terror; snow is an emblem of equity; and as the Almighty God is terrible to sinners and mild to the righteous, so this Angel is rightly a witness of His resurrection, and is exhibited with a countenance as lightning, and with raiment as snow, that by His presence He might terrify the wicked, and comfort the good; and so it follows, And for fear of him the keepers did shake.
Rabano Mauro † 856 d.C.
These who had not the faith of love were shaken with a panic fear; and they who would not believe the truth of the resurrection become themselves as dead men.
san Pietro Crisologo † 450 d.C. Serm. 75.
For they kept watch over Him with a purpose of cruelty, not with the solicitude of affection. And no man can stand who is forsaken by his own conscience, or troubled with a sense of guilt. Hence the Angel confounds the wicked, and comforts the good.
san Girolamo † 420 d.C.
The guards lay like dead men in a trance of terror, but the Angel speaks comfort not to them, but to the women, saying, Fear not ye; as much as to say, Let them fear with whom unbelief abides; but do ye who seek the crucified Jesus hear that He has risen again, and has accomplished what He promised.
san Pietro Crisologo † 450 d.C. Serm. 77.
For their faith had been bowed by the cruel storm of His Passion, so that they sought Him yet as crucified and dead; I know that ye seek Jesus which was crucified; the weight of the trial had bent them to look for the Lord of heaven in the tomb, but, He is not here.
Rabano Mauro † 856 d.C.
His fleshly presence, that is; for His spiritual presence is absent from no place. He is risen, as he said.
san Giovanni Crisostomo † 407 d.C.
As much as to say, If ye believe me not, remember His own words. And then follows further proof, when he adds, Come, see the place where the Lord lay.
san Girolamo † 420 d.C.
That if my words fail to convince you, the empty tomb may.
san Pietro Crisologo † 450 d.C. Serm. 76.
Thus the Angel first announces His name, declares His Cross, and confesses His Passion; but straightway proclaims Him risen and their Lord. An Angel after such sufferings, after the grave acknowledges Him Lord; how then shall man judge that the Godhead was diminished by the flesh, or that His Might failed in His Passion. He says, Which was crucified, and points out the place where the Lord was laid, that they should not think that it was another, and not the same, who had risen from the dead. And if the Lord reappears in the same flesh, and gives evidence of His resurrection, why should man suppose that he himself shall reappear in other flesh? Or why should a slave disdain his own flesh, seeing the Lord did not change ours?
Rabano Mauro † 856 d.C.
And this glad tiding is given not to you alone for the secret comfort of your own hearts, but ye must extend it to all who love Him; Go quickly, and tell his disciples.
san Pietro Crisologo † 450 d.C. Serm. 77.
As much as to say, Woman, now thou art healed, return to the man, and persuade him! to faith, whom thou didst once persuade to treachery. Carry to man the proof of the Resurrection, to whom thou didst once carry counsel of destruction.
san Giovanni Crisostomo † 407 d.C.
And, behold, he shall go before you, that is, to save you from danger, lest fear should prevail over faith.
san Girolamo † 420 d.C.
Mystically; He shall go before you into Galilee, that is, into the wallowing stye1 of the Gentiles, where before was wandering and stumbling, and the foot had no firm and steady resting-place.
san Beda † 735 d.C. Hom. ubi sup.
The Lord is rightly seen by His disciples in Galilee, forasmuch as He had already passed from death to life, from corruption to incorruption; for such is the interpretation of Galilee, ‘Transmigration.’ Happy women! who merited to announce to the world the triumph of the Resurrection! More happy souls, who in the day of judgment, when the reprobate are smitten with terror, shall have merited to enter the joy of the blessed resurrection!
Il testo latino
Augustinus in Serm. de resurrectione
Post illusiones et verbera, post aceti et fellis pocula mixta, post supplicia crucis et vulnera, et postremo post ipsam mortem et Inferos, surrexit de suo funere caro nova, redit ab occiduo latens vita, et in morte salus reservata resurgit, pulchrior reditura post funus
Augustinus de Cons. Evang
De hora vero qua mulieres venerunt ad monumentum, non contemnenda exoritur quaestio. Cum enim Matthaeus hic dicat vespere autem sabbati quae lucescit in prima sabbati: quid est quod dicit Marcus: et valde mane una sabbatorum venit Maria Magdalene et altera Maria videre sepulcrum? Aperte quippe prima noctis, quod est vespere, ipsam noctem voluit significare Matthaeus, cuius noctis fine venerunt ad monumentum; ergo quoniam sabbato impediebantur ut non ante facerent, ab eo tempore nominavit noctem ex quo eis licere coepit ut facerent quodcumque vellent tempore eiusdem noctis. Sic itaque dictum est vespere sabbati, ac si diceretur, nocte sabbati, idest nocte quae sequitur diem sabbati: quod ipsa verba eius satis indicant; sic enim ait quae lucescit in prima sabbati: quod fieri non potest nisi tantummodo primam noctis particulam, idest solum initium noctis, intellexerimus dicto vespere significatum. Neque enim ipsum initium noctis lucescit in prima sabbati; sed ipsa nox quae in luce incipit terminari; et usitatus modus loquendi est divinae Scripturae a parte totum significare. Vespere ergo noctem significavit, cuius extremum est diluculum: diluculo enim venerunt ad monumentum
Rabano Mauro
Quod dictum est, quia sanctae mulieres vespere sabbati quae lucescit in prima sabbati, venerunt videre sepulcrum, ita intelligendum: quia vespere quidem venire coeperint; sed lucescente mane in prima sabbati ad sepulcrum pervenerunt; idest, vespere aromata paraverunt, quibus corpus domini ungere desiderabant, sed aromata vespere praeparata, mane ad sepulcrum detulerunt; quod Matthaeus quidem brevitatis causa obscurius posuit; sed Evangelistae alii quo ordine factum sit evidentius ostendunt. Sepulto namque sexta feria domino, reversae a monumento mulieres praeparaverunt aromata et unguenta, quamdiu operari licebat; et sabbato quidem siluerunt secundum legis mandatum, sicut Lucas aperte designat; cum autem transisset sabbatum, vesperaque adveniente, tempus operandi rediisset, prompte ad devotionem emerunt quae minus praeparaverant aromata, sicut Marcus commemorat: ut venientes ungerent Iesum; et valde mane veniunt ad monumentum
Hieronymus
Vel aliter. Quod diversa tempora istarum mulierum in Evangeliis describuntur, non mendacii signum est, ut impii obiciunt, sed sedulae visitationis officia, dum crebro abeunt et redeunt, et non patiuntur a sepulcro domini diu abesse vel longius
Remigio
Sciendum autem quia Matthaeus mystice loquens studuit nobis insinuare, illa sacratissima nox quantam dignitatem ex honore devictae mortis et dominicae resurrectionis accepit; ideo dixit vespere autem sabbati quae lucescit in prima sabbati. Cum consuetus ordo temporum habeat ut vesperae non lucescant in diem, sed potius obtenebrescant in noctem; ostenditur his verbis quod dominus totam hanc noctem luce suae resurrectionis festivam et coruscam reddidit
Beda in Hom. in vigilia Paschae
Ab exordio etiam mundanae creationis usque huc ita temporum cursus distinguebatur, ut dies noctem praecederet: quia homo a luce Paradisi peccando lapsus, in huius saeculi tenebras aerumnasque decidit. Aptissime autem nunc dies sequitur noctem, quando per fidem resurrectionis a peccati tenebris et umbra mortis ad lucem vitae, Christo largiente, reducimur
Severianus in Serm. de passione
Est autem vespera sabbati quae lucescit; quia illuminatur per Christum sabbatum, non deletur. Non, inquit supra, veni solvere legem, sed adimplere. Illuminatur, ut in diem dominicam luceat, clarescat in Ecclesia quod in synagoga, Iudaeis obscurantibus, fuscabatur. Sequitur venit Maria Magdalene et altera Maria videre sepulcrum. Sero quidem mulier currit ad veniam, quae mature cucurrit ad culpam: quae de Paradiso perfidiam sumpserat, festinat fidem sumere de sepulcro; contendit rapere de morte vitam, quae de vita rapuerat mortem. Non autem dixit: venerunt, sed venit, sub uno nomine. Veniunt duae mysterio, non casu: venit ipsa, sed altera, ut mutaretur mulier virtute, non sexu. Praecedunt autem apostolos feminae quae Ecclesiarum typum ad dominicum deferunt sepulcrum, Maria scilicet, et Maria. Maternum Christi unum nomen in duas geminatur feminas: quia haec Ecclesia ex duobus populis veniens, idest ex gentibus et Iudaeis, una esse figuratur. Venit autem Maria ad sepulcrum, sicut ad resurrectionis uterum, ut iterum Christus ex sepulcro nasceretur fidei, qui carni fuerat generatus ex ventre; et eum quem clausa virginitas ad praesentem tulerat vitam, clausum sepulcrum ad vitam redderet sempiternam. Divinitatis insigne est clausam virginem reliquisse post partum, et de sepulcro clauso exisse cum corpore. Sequitur et ecce terraemotus factus est magnus
Hieronymus
Dominus noster unus atque idem filius Dei et hominis, iuxta utramque naturam divinitatis et carnis, nunc magnitudinis suae, nunc humilitatis signum demonstrat; unde et in praesenti loco quisquis homo sit qui crucifixus est, qui sepultus, tamen quae foris aguntur, ostendunt filium Dei
Hilarius in Matth
Motus enim terrae resurrectionis est virtus, cum concusso mortis aculeo, et illuminatis illius tenebris, resurgente virtutum caelestium domino, Inferorum trepidatio commovetur
Chrysostomus in Matth
Vel ideo terraemotus factus est, ut exurgant et evigilent mulieres: etenim accesserant, ut unguentum mitterent; et quia in nocte haec gerebantur, probabile est quasdam obdormisse
Beda in Hom. super venit Maria Magdalene
Quod etiam terraemotus, resurgente domino de sepulcro, sicut etiam moriente in cruce, factus est magnus, significat terrena quidem corda per fidem passionis prius, ac resurrectionis eius ad poenitentiam concutienda salubri pavore permota
Severianus in Serm. Paschae
Si autem sic terra tremuit cum dominus ad veniam sanctorum resurgeret: quomodo contremiscet, cum noxiorum omnium surget ad poenam? Dicente propheta: terra tremuit, cum resurgeret in iudicio Deus. Et quomodo domini praesentiam sustinebit quae Angeli praesentiam sustinere non valuit? Nam sequitur Angelus domini descendit de caelo. Surgente siquidem Christo, morte pereunte, terrenis redditur caeleste commercium, et mulieri cui fuerat cum Diabolo lethale consilium, cum Angelo colloquium fit vitale
Hilarius
Misericordiae enim Dei patris insigne est, resurgente filio ab Inferis, virtutum caelestium ministeria mittere; atque ideo prior resurrectionis ipse est index ut quodam famulatu paternae voluntatis resurrectio nuntiaretur
Beda
Quia enim Christus Deus et homo est, inter acta humanitatis semper ei Angelorum ministeria Deo debita non desunt. Sequitur et accedens revolvit lapidem, non ut egressuro domino ianuam pandat, sed ut egressus eius iam facti hominibus praestet indicium. Qui enim mortalis clauso virginis utero potuit nascendo ingredi mundum, ipse factus immortalis, clauso sepulcro potuit resurgendo exire de mundo
Remigio
Significat autem revolutio lapidis reservationem sacramentorum Christi, quae littera legis tegebantur: lex namque in lapide scripta fuit, et ideo per lapidem designatur
Severiano di Gabala
Non autem dixit: volvit, sed revolvit lapidem: quia lapis advolutus probavit mortem, et revolutus extitit resurrectionis assertor. Mutatur hic ordo rerum: sepulcrum mortem, non mortuum devorat; domus mortis mansio fit vitalis; uteri nova forma mortuum recipit, reddit vivum. Sequitur et sedebat super eum; sedebat inquam, cui nulla inerat lassitudo, ut fidei doctor, ut resurrectionis magister; sedebat supra petram, ut soliditas sedentis daret credentibus firmitatem; ponebat Angelus super petram fundamenta fidei, super quam Christus erat Ecclesiam fundaturus. Vel per lapidem monumenti potest designari mors, qua omnes premebantur: per hoc ergo quod Angelus super lapidem sedit, significatur quod Christus mortem sua virtute subiecit
Beda
Et recte stans apparuit Angelus qui adventum domini in mundo praedicebat, ut stando designaret quia dominus ad debellandum mundi principem veniret. Praeco autem resurrectionis sedisse memoratur, ut sedendo significaret eum, superato mortis auctore, sedem regni iam conscendisse perpetui. Sedebat autem super lapidem revolutum, quo ostium monumenti claudebatur, ut claustra Inferorum sua ipsum virtute deiecisse doceret
Augustinus de Cons. Evang
Potest autem movere quomodo secundum Matthaeum Angelus super lapidem sedebat revolutum a monumento, cum Marcus dicat mulieres introeuntes in monumentum vidisse iuvenem sedentem in dextris, nisi intelligamus aut Matthaeum tacuisse de Angelo quem intrantes viderunt, Marcum autem de illo quem viderunt sedentem super lapidem, ut duos viderint, et a duobus sigillatim audierint quae dixerunt Angeli de Iesu: aut certe quod dicit Marcus: intrantes in monumentum, in aliqua septa maceriae debemus accipere, qua communitum locum tunc fuisse credibile est, idest in aliquod spatium ante petram, in qua excisa locus factus fuerat sepulturae, ut ipsum viderint in eodem spatio sedentem a dextris quem dicit Matthaeus sedentem super lapidem. Sequitur erat autem aspectus eius sicut fulgur, et vestimenta eius sicut nix
Severiano di Gabala
Vultus claritas a vestium candore separatur, et facies fulguri, nivi vestis Angeli comparatur: quia fulgur de caelo, nix de terra: unde propheta: laudate dominum de terra (...) ignis, grando, nix, et cetera. In facie ergo Angeli claritas caelestis servatur naturae; in veste significatur gratia communionis humanae: et sic temperatur species Angeli colloquentis, ut carnalis oculi et vestium ferant placidam claritatem, et ex fulgore vultus nuntium sui tremerent, et revererentur auctoris
Idem in alio Serm
Quid autem facit indumentum ubi tegendi necessitas non habetur? Sed Angelus nostrum habitum, nostram formam in resurrectione praefiguratur, ubi homo ipsa corporis sui claritate vestitur
Hieronymus
In candido etiam vestitu Angelus significat gloriam triumphantis
Gregorius in Evang
Vel aliter. In fulgure terror timoris est, in nive autem blandimentum candoris: quia vero omnipotens Deus et terribilis est peccatoribus, et blandus iustis, recte testis resurrectionis eius Angelus et in fulgure vultus et in candore habitus demonstratur, ut de ipsa sua specie et terreret reprobos et mulceret pios; unde sequitur prae timore autem eius exterriti sunt custodes, et facti sunt velut mortui
Rabano Mauro
Timoris anxietate sunt exterriti qui amoris fiduciam non habebant; et facti sunt velut mortui qui resurrectionis veritatem credere noluerunt
Severianus in Serm. Paschae
Custodiebant enim crudelitatis studio, non pietatis obsequio: stare enim non potest quem conscientia destituit et impellit reatus. Hinc est quod Angelus percellit impios, pios alloquitur et solatur. Sequitur respondens autem Angelus dixit mulieribus
Hieronymus
Custodes quidem timore perterriti ad instar mortuorum stupefacti iacent; et Angelus tamen non illos, sed mulieres consolatur, dicens nolite timere vos: quasi dicat: illi timeant in quibus remanet incredulitas; ceterum vos, quia Iesum quaeritis crucifixum, audite quod surrexerit, et promissa perfecerit; unde sequitur scio enim quod Iesum, qui crucifixus est, quaeritis
Severiano di Gabala
Adhuc enim crucifixum et mortuum requirebant, quarum fidem saeva passionis procella turbaverat, et tentationis ita eas pondus incurvaverat, ut caeli dominum quaererent in sepulcro. Non est hic
Rabano Mauro
Per praesentiam carnis, qui tamen nusquam deest per praesentiam maiestatis. Sequitur surrexit enim, sicut dixit
Chrysostomus in Matth
Quasi dicat: et si mihi non creditis, illius mementote verborum. Deinde et alia sequitur demonstratio, cum subditur venite, et videte locum ubi positus erat dominus
Hieronymus
Ut si meis verbis non creditis, vacuo credatis sepulcro
Severiano di Gabala
Angelus ergo praedicit nomen, crucem dicit, loquitur passionem; sed mox resurrectionem, mox dominum confitetur; et Angelus post tanta supplicia, post sepulcrum agnoscit dominum suum; cur homo aut minoratum Deum in carne iudicat, aut in passione existimat defecisse virtutem? Dicit autem crucifixum, et ostendit locum ubi positus erat dominus, ne alter, et non idem resurrexisse crederetur ex mortuis. Et si dominus in eadem redit carne, et suae resurrectionis facit indicia, quare homo in alia putat se carne rediturum? Aut carnem forte servus dedignatur suam, cum nostram dominus non mutavit?
Rabano Mauro
Non autem solis vobis hoc gaudium magnum concessum est occulto corde tenere, sed similiter amantibus debetis illud pandere; unde sequitur et cito euntes dicite discipulis eius quia surrexit
Severiano di Gabala
Quasi dicat: revertere ad virum, mulier iam sanata, et suade fidem quae perfidiam ante suasisti: refer homini resurrectionis indicium cui ante consilium ruinae dedisti. Sequitur et ecce praecedet vos in Galilaeam
Chrysostomus in Matth
Hoc autem dicit eripiens eos a periculis, ne timor fidem impediret
Hieronymus
Mystice autem praecedet vos in Galilaeam, hoc est in volutabrum gentilium, ubi ante error erat lubricum, et firmo ac stabili pede vestigium non tenebat. Sequitur ibi eum videbitis: ecce praedixi vobis
Beda
Bene autem dominus in Galilaea videtur a discipulis, qui iam de morte ad vitam, iam de corruptione ad incorruptionem transierat: Galilaea quippe transmigratio interpretatur. Felices feminae quae triumphum resurrectionis mundo annuntiare meruerunt; feliciores animae quae in die iudicii, percussis pavore reprobis, gaudium beatae resurrectionis intrare meruerint
28:8
sant'Ilario † 367 d.C.
The women having been comforted by the Angel, are straightway met by the Lord, that when they should proclaim His resurrection to the disciples, they should speak rather from Christ’s own mouth than from an Angel’s.
sant'Agostino † 430 d.C. de Cons. Ev. iii. 23.
They departed forth of the tomb, that is, from that spot of the garden which was before the tomb hewn in the rock.
san Girolamo † 420 d.C.
A twofold feeling possessed the minds of the women, fear and joy; fear, at the greatness of the miracle; joy, in their desire of Him that was risen; but both added speed to their women’s steps, as it follows, And did run to bring his disciples word. They went to the Apostles, that through them might be spread abroad the seed of the faith. They who thus desired, and who thus ran, merited to have their rising Lord come to meet them; whence it follows, And, behold, Jesus met them, saying, All hail.
Rabano Mauro † 856 d.C.
Hereby He shewed that He will meet with His help all those who begin the ways of virtue, and enable them to attain to everlasting salvation.
san Girolamo † 420 d.C.
The women ought first to hear this Hail, that the curse of the woman Eve may be removed in these women.
san Pietro Crisologo † 450 d.C. Serm. 76.
That in these women is contained a full figure of the Church is shewn hereby, that Christ convinces His disciples when in doubt concerning the Resurrection, and confirms them when in fear; and when He meets them He does not terrify them by His power, but prevents them with the ardour of love. And Christ in His Church salutes Himself, for He has taken it into His own Body.
sant'Agostino † 430 d.C. ubi sup.
We conclude that they had speech of Angels twice at the sepulchre; when they saw one Angel, of whom Matthew and Mark speak; and again when they saw two Angels, as Luke and John relate. And twice in like manner of the Lord; once at that time when Mary supposed Him to be the gardener, (John 20:15.) and now again when He met them in the way to confirm them by repetition, and to restore them from their faintness.
san Pietro Crisologo † 450 d.C. ubi sup.
Then Mary was not suffered to touch Him; now she has permission not only to touch, but to hold Him altogether; they came and held him by the feet, and worshipped him.
Rabano Mauro † 856 d.C.
It was told above how He rose when the sepulchre was closed, to shew that that body which had been shut up therein dead, was now become immortal. He now offers His feet to be held by the women, to shew that He had real flesh, which can be touched by mortal creatures.
san Pietro Crisologo † 450 d.C. ubi sup.
They hold Christ’s feet, who in the Church present the type of Evangelic preaching, and merit this privilege by their running to Him; and by faith so detain their Saviour’s footsteps, that they may come to the honour of His perfect Godhead. She is deservedly bid to touch me not, who mourns her Lord upon earth, and so seeks Him dead in the tomb, as not to know that He reigns in heaven with the Father. This, that the same Mary, one while exalted to the summit of faith, touches Christ, and holds Him with entire and holy affection; and again, cast down in weakness of flesh, and womanly infirmity, doubts, undeserving to touch her Lord, causes us no difficulty. For that is of mystery, this of her sex; that is of divine grace, this of human nature. And so also we, when we have knowledge of divine things, live unto God; when we are wise in human things, we are blinded by our own selves.
san Pietro Crisologo † 450 d.C. Serm. 80.
They held His feet to shew that the head of Christ is the man, but that the woman is in Christ’s feet, and that it was given to them through Christ, not to go before, but to follow the man. Christ also repeats what the Angel had said, that what an Angel had made sure, Christ might make yet more sure. It follows, Then saith Jesus unto them, Fear not.
san Girolamo † 420 d.C.
This may be always observed, both in the Old and New Testament, that when there is an appearance of any majestic person, the first thing done is to banish fear, that the mind being tranquillized may receive the things that are said.
sant'Ilario † 367 d.C.
The same order as of old now followed in the reversal of our woe, that whereas death began from the female sex, the same should now first see the glory of the Resurrection, and be made the messenger thereof. Whence the Lord adds, Go tell my brethren that they go into Galilee, there shall they see me.
san Pietro Crisologo † 450 d.C. ubi sup.
He calls them brethren whom He has made akin to His own body; brethren whom the generous Heir has made His co-heirs; brethren, whom He has adopted to be sons of His own Father.
sant'Agostino † 430 d.C. de Cons. Ev. iii. ult.
That the Lord, both by His own mouth, and by the Angel, directs them to seek for Him, not in that place in which He was to shew Himself first, but in Galilee, makes every believer anxious to understand in what mystery it is spoken. Galilee is interpreted ‘transmigration,’ or ‘revelationa’. And according to the first interpretation what meaning offers itself, save this, that the grace of Christ was to pass from the people of Israel to the Gentiles, who would not believe when the Apostles should preach the Gospel to them, unless the Lord Himself should first make ready their way in the hearts of men. This is the signification of that, He shall go before you into Galilee. There shall ye see him, means, there shall ye find His members, there shall ye perceive His living Body in such as shall receive you. According to the other interpretation, ‘revelation,’ it is to be understood, ye shall see him no longer in the form of a servant, but in that in which He is equal with the Father. That revelation will be the true Galilee, when we shall be like him, and shall see him as he is. (1 John 3:2.) That will be the blessed passing from this world to that eternity.
Il testo latino
Hilarius
Mulieribus per Angelum adhortatis confestim dominus occurrit, ut nuntiaturae expectantibus discipulis resurrectionem non Angeli potius quam Christi ore loquerentur; unde dicitur et exierunt cito de monumento cum timore et gaudio magno
Augustinus de Cons. Evang
Egressae autem dicuntur a monumento, hoc est ab illo loco ubi erat horti spatium ante lapidem effossum
Hieronymus
Duplex autem mentes mulierum tenebat affectus: timoris et gaudii: et alter de miraculi magnitudine, alter ex desiderio resurgentis: et tamen uterque femineum concitabat gradum; unde sequitur currentes nuntiate discipulis eius. Pergebant enim ad apostolos, ut per illos fidei seminarium spargeretur. Quae autem sic quaerebant, quae ita currebant, merebantur obviam habere dominum resurgentem; unde sequitur et ecce Iesus occurrit illis, dicens: avete
Rabano Mauro
Per hoc ostendit, se omnibus iter virtutum inchoantibus, ut ad salutem perpetuam pervenire queant, adiuvando occurrere
Hieronymus
Primae mulieres merentur audire avete, ut maledictum Evae mulieris, in mulieribus solveretur
Severiano di Gabala
In istis vero feminis Ecclesiae figuram manere evidenter ostendit: quia discipulos suos Christus de resurrectione arguit trepidantes; occurrens autem istis non potestate terret, sed praevenit caritatis ardore: Christus enim in Ecclesia se salutat, quam suum recipit in corpus
Augustinus de Cons. Evang
Colligimus et Angelorum allocutionem bis numero eas habuisse venientes ad monumentum, scilicet cum viderunt unum Angelum, de quo narrant Matthaeus et Marcus; et cum postea viderunt duos, ut narrant Lucas et Ioannes; et similiter ipsius domini bis: semel scilicet illic quando Maria hortulanum putavit; et nunc iterum cum eis occurrit in via, ut eas ipsa repetitione firmaret, atque a timore recrearet
Severiano di Gabala
Sed ibi Mariae non tangendi datur facultas; hic non solum tangendi, sed tenendi copia tota conceditur; unde sequitur illae autem accesserunt et tenuerunt pedes eius, et adoraverunt eum
Rabano Mauro
Superius quidem dictum est, quia clauso surrexit monumento, ut immortale iam factum doceret esse corpus quod in monumento clausum fuerat mortuum; tenendos autem mulieribus tunc praebuit pedes, ut intimaret veram se carnem habere, quae a mortalibus tangi posset
Severianus in Serm. de resurrectione
Istae quidem tenent pedes Christi quae in Ecclesiae typo, evangelicae praedicationis tenent et merentur excursum, ac sic fide astringunt sui vestigia salvatoris, ut totius deitatis perveniant ad honorem. Illa autem merito audit: noli me tangere, quae in terris deflet dominum, et sic in sepulcro quaerit mortuum ut in caelis eum nesciat regnare cum patre. Quod ergo eadem Maria, nunc in fidei vertice constituta, tangit Christum, ac tenet toto sanctitatis affectu, nunc imbecillitate carnis et feminea infirmitate deiecta dubitat, et tactum sui non meretur auctoris, non facit quaestionem. Siquidem illud de figura est, hoc de sexu; illud est de divina gratia, hoc de humana natura: quia nos ipsi cum divina scimus, Deo vivimus; cum humana sapimus, caecamur ex nobis. Tenuerunt autem pedes eius, ut scirent in capite Christi virum esse, se autem esse in pedibus Christi, et datum sibi virum sequi, non praeire ipsum. Quod autem dixerat Angelus, dicit et dominus, ut quas firmaverat Angelus, Christus redderet firmiores. Sequitur tunc ait illis Iesus: nolite timere
Hieronymus
Et in veteri et in novo testamento hoc semper observandum est: quod quando angustior apparuerit visio, primum timor pellatur, ut sic, mente placata, possint quae dicuntur, audiri
Hilarius in Matth
In contrarium autem ordo causae principalis est redditus: ut quia a sexu muliebri coepta mors esset, ipsi primum resurrectionis gloriae et visus et nuntius redderetur; unde dominus subdit ite, nuntiate fratribus meis ut eant in Galilaeam: ibi me videbunt
Severiano di Gabala
Vocat fratres quos corporis sui fecit esse germanos; vocat fratres quos benignus heres sibi praestitit coheredes; vocat fratres quos patris sui adoptavit in filios
Augustinus de Cons. Evang
Quod autem dominus non ubi primum se monstraturus erat, sed in Galilaea, ubi postea visus est, se videndum mandavit et per Angelum et per seipsum, quemvis fidelem facit intentum ad quaerendum, in quo mysterio dictum intelligitur: Galilaea namque interpretatur vel transmigratio, vel revelatio. Prius itaque, secundum transmigrationis significationem, quid aliud occurrit intelligendum, nisi quia Christi gratia de populo Israel transmigratura erat ad gentes, quibus apostoli praedicantes Evangelium nullo modo crederent, nisi eis ipse dominus viam in cordibus hominum praepararet? Et hoc intelligitur praecedet vos in Galilaeam. Quod autem subditur ibi eum videbitis, sic intelligitur: idest, ibi membra eius invenietis; ibi vivum corpus eius in his qui vos susceperint, agnoscetis. Secundum autem quod Galilaea interpretatur revelatio, non iam in forma servi intelligendum est, sed in illa in qua aequalis est patri. Illa erit revelatio tamquam vera Galilaea, cum similes ei erimus, et videbimus eum sicuti est. Ipsa etiam erit beatior transmigratio ex isto saeculo in illam aeternitatem
28:11
san Giovanni Crisostomo † 407 d.C. Hom. xc.
Of the signs which were shewn around Christ, some were common to the whole world, as the darkness; some peculiar to the watch, as the wonderful apparition of Angels, and the earthquake, which were wrought for the soldiers’ sake, that they might be stunned with amazement, and bear testimony to the truth. For when truth is proclaimed by its adversaries, it adds to its brightness. Which befel now; Some of the watch came into the city, and shewed unto the Chief Priests all the things that were done.
Rabano Mauro † 856 d.C.
Simple minds, and unlearned country-folk, often make manifest without guile the truth of a matter, as the thing is; but on the other hand, a crafty wickedness studies how to recommend falsehood by glosing words.
san Girolamo † 420 d.C.
Thus the Chief Priests, who ought to have been by this turned to penitence, and to seek Jesus risen, persevere in their wickedness, and convert the money which was given for the use of the Temple to the purchase of a lie, as before they had given thirty pieces of silver to the traitor Judas.
san Pietro Crisologo † 450 d.C. ubi sup.
Not content to have put the Master to death, they plot how they may destroy the disciples, and make the Master’s power matter of charge against His disciples. The soldiers indeed lost Him, the Jews missed Him, but the disciples crimed Him away, not by theft, but by faith; by virtue, and not by fraud; by holiness, and not by wickedness; alive, and not dead.
san Giovanni Crisostomo † 407 d.C.
How should the disciples carry Him away by stealth, men poor, and of no station, and who scarcely dared to shew themselves? They fled when afterwards they saw Christ alive, how, when He was dead, would they not have feared so great a multitude of soldiers? How were they to remove the door of the sepulchre? One might have done it unperceived by the guard. But a large stone was rolled to the mouth requiring many hands. And was not the seal thereon? And why did they not attempt it the first night, when there was none at the sepulchre? For it was on the Sabbath that they begged the body of Jesus. Moreover, what mean these napkins which Peter sees laid here? Had the disciples stolen the Body, they would never have stripped it, both because it might so receive hurt, and cause unnecessary delay to themselves, and so expose them to be taken by the watch; especially since the Body and clothes were covered with myrrh, a glutinous spice, which would cause them to adhere. The allegation of the theft then is improbable. So that their endeavours to conceal the Resurrection do but make it more manifest. For when they say, His disciples stole the body, they confess that it is not in the sepulchre. And as they thus confess that they had not the Body, and as the watch, the sealing, and the fears of the disciples, make the theft improbable, there is seen evidence of the Resurrection not to be gainsaid.
Remigio † 908 d.C.
But if the guards slept, how saw they the theft? And if they saw it not, how could they witness thereto? So that what they desire to shew, they cannot shew.
La Glossa non occ.
That the fear of the Governor might not restrain them from this lie, they promise them impunity.
san Giovanni Crisostomo † 407 d.C.
See how all are corrupted; Pilate persuaded; the people stirred up; the soldiers bribed; as it follows, And they look the money, and did as they were instructed. If money prevailed with a disciple so far as to make him become the betrayer of his Master, what wonder that the soldiers are overcome by it.
sant'Ilario † 367 d.C.
The concealment of the Resurrection, and the false allegation of theft, is purchased by money; because by the honour of this world, which consists in money and desire, Christ’s glory is denied.
Rabano Mauro † 856 d.C.
But as the guilt of His blood, which they imprecated upon themselves and their children, presses them down with a heavy weight of sin, so the purchase of the lie, by which they deny the truth of the Resurrection, charges this guilt upon them for ever; as it follows, And this saying is commonly reported among the Jews until this day.
san Pietro Crisologo † 450 d.C. ubi sup.
Among the Jews, not among the Christians; what in Judæa the Jew concealed by his gold, is by faith blazed abroad throughout the world.
san Girolamo † 420 d.C.
All who abuse to other purposes the money of the Temple, and the contributions for the use of the Church, purchasing with them their own pleasure, are like the Scribes and Priests who bought this lie, and the blood of the Saviour.
Il testo latino
Chrysostomus in Matth
Signorum quae circa Christum apparuerunt, quaedam fuerunt orbi terrarum communia, puta tenebrae, quaedam propria militibus custodientibus, sicut mira Angeli apparitio et terraemotus, quae propter milites facta sunt, ut stupefierent, et ab ipsis fiat testimonium veritatis: veritas enim a contrariis divulgata magis refulget, quod et contigit; unde dicitur quae cum abiissent, scilicet mulieres, ecce quidam de custodibus venerunt in civitatem, et nuntiaverunt principibus sacerdotum omnia quae facta fuerant
Rabano Mauro
Simplex quidem animi qualitas et indocta hominum rusticitas saepe veritatem rei, ut est, sine fraude manifestat; at contra versuta malignitas falsitatem verisimilibus verbis pro vero commendare decertat
Hieronymus
Principes ergo sacerdotum qui debuerant converti ad poenitentiam, et Iesum quaerere resurgentem, perseverant in malitia, et pecuniam quae ad usus templi data fuerat, vertunt in redemptionem mendacii, sicut et ante triginta argenteos inde dederunt proditori; unde sequitur et congregati cum senioribus, consilio accepto, pecuniam copiosam dederunt militibus, dicentes: dicite quia discipuli eius nocte venerunt, et furati sunt eum nobis dormientibus
Severiano di Gabala
Non enim contenti sunt interfecisse magistrum; immo etiam quomodo discipulos perdere possint, moliuntur; et discipulorum crimen esse faciunt virtutem magistri. Plane amiserunt milites, perdiderunt Iudaei; sed discipuli magistrum suum non furto, sed fide; virtute, non fraude; sanctitate, non crimine; vivum, non mortuum sustulerunt
Chrysostomus in Matth
Qualiter enim furarentur discipuli, homines pauperes et idiotae, et neque apparere audentes? Si enim adhuc Christum vivum videntes fugerunt, qualiter mortuo eo non timuissent tot militum multitudinem? Numquid ostium sepulcri poterant evertere? Lapis enim imminebat magnus, multis indigens manibus. Numquid etiam non erat sigillum superimpositum? Propter quid autem non furati sunt prima nocte, quando nullus sepulcro affuit? Sabbato enim petierunt a Pilato custodiam. Quid autem sibi volunt haec sudaria quae Petrus vidit iacentia? Si enim vellent furari, non essent nudum corpus furati; non solum ne iniuriarentur, sed ne etiam in exeundo tardarent et tribuerent militibus se detinendi facultatem; maxime quia myrrha erat corpori et vestimentis affixa, ita glutinosa ut non facile esset a corpore avellere vestimenta: quare non persuasibilia sunt quae de furto dicta sunt. Unde per quae resurrectionem obumbrare conantur, per haec eam faciunt clarere. Dicentes enim quod discipuli furati sunt, confitentur non esse corpus in sepulcro; furtum autem ostendit esse mendax custodia militum et discipulorum pavor
Remigio
Sed si custodes dormierunt, quomodo furtum viderunt? Et si non viderunt, quomodo testes fuerunt? Et ideo quod voluerunt facere non potuerunt
Glossa
Ne autem timore principis a mendacio revocarentur, timentes propter negligentiam puniri, subdunt et si hoc auditum fuerit a praeside, nos suadebimus ei, et securos vos faciemus
Chrysostomus in Matth
Vide omnes corruptos. Pilatus enim ipse persuasus est, plebs Iudaica commota est, milites corrupti sunt; unde sequitur at illi, accepta pecunia, fecerunt sicut erant edocti. Si pecunia apud discipulum tantam habuit virtutem ut eum faceret magistri proditorem, non mireris si pecunia milites superantur
Hilarius
Emitur ergo resurrectionis silentium et mendacium furti argento, quia honore scilicet saeculi, qui in pecunia est et cupiditate, Christi gloria denegatur
Rabano Mauro
Sicut autem sanguinis reatus, quem sibi et posteris suis ipsi imprecabantur, gravi peccatorum sarcina illos premit; ita emptio mendacii per quod resurrectionis denegant veritatem, reatu eos constringit perpetuo; unde sequitur et divulgatum est verbum istud apud Iudaeos usque in hodiernum diem
Severiano di Gabala
Apud Iudaeos quidem divulgatum est, non apud Christianos: quod enim in Iudaea Iudaeus obscurabat auro, fide toto claruit in mundo
Hieronymus
Omnes autem qui stipe templi et his quae conferuntur ad usus Ecclesiae abutuntur in aliis rebus quibus suam expleant voluntatem, similes sunt Scribarum et sacerdotum redimentium mendacium et salvatoris sanguinem
28:16
san Beda † 735 d.C.
‘Beda, in Hom.’ non occ.) When Saint Matthew has vindicated the Lord’s Resurrection as declared by the Angel, he relates the vision of the Lord which the disciples had, Then the eleven disciples went into Galilee into a mountain where Jesus had appointed them. For when coming to His Passion the Lord had said to His disciples, After I am risen I will go before you into Galilee; (Matt. 26:32.) and the Angel said the same to the women. Therefore the disciples obey the command of their Master. Eleven only go, for one had already perished.
san Girolamo † 420 d.C.
After His Resurrection, Jesus is seen and worshipped in the mountain in Galilee; though some doubt, their doubting confirms our faith.
Remigio † 908 d.C.
This is more fully told by Luke; how when the Lord after the Resurrection appeared to the disciples, in their terror they thought they saw a spirit.
san Beda † 735 d.C. Hom. Æst. in Fer. vi. Pasch.
b. The Lord appeared to them in the mountain to signify, that His Body which at His Birth He had taken of the common dust of the human race, He had by His Resurrection exalted above all earthly things; and to teach the faithful that if they desire there to see the height of His Resurrection, they must endeavour here to pass from low pleasures to high desires. And He goes before His disciples into Galilee, because Christ is risen from the dead, the first fruits of them that slept. (1 Cor. 15:20.) And they that are Christ’s follow Him, and pass in their order from death to life, contemplating Him as He appears with His proper Divinity. And it agrees with this that Galilee is interpreted ‘revelation.’
sant'Agostino † 430 d.C. de Cons. Ev. iii. 25.
But it is to be considered, how the Lord could be seen bodily in Galilee. For that it was not the day of the Resurrection is manifest; for He was seen that day in Jerusalem in the beginning of the night, as Luke and John evidently agree. Nor was it in the eight following days, after which John says that the Lord appeared to His disciples, and when Thomas first saw Him, who had not seen Him on the day of the Resurrection. For if within these eight days the eleven had seen Him on a mountain in Galilee, Thomas, who was one of the eleven, could not have seen Him first after the eight days. Unless it be said, that the eleven there spoken of were eleven out of the general body of the disciples, and not the eleven Apostles. But there is another difficulty. John having related that the Lord was seen not in the mountain, but at the sea of Tiberias, by seven who were fishing, adds, This is now the third time that Jesus shewed himself to his disciples after he was risen from the (John 21:14.) dead. (Mark 16:14.) So that if we understand the Lord to have been seen within those eight days by eleven of the disciples, this manifestation at the sea of Tiberias will be the fourth, and not the third, appearance. Indeed, to understand John’s account at all it must be observed, that he computes not each appearance, but each day on which Jesus appeared, though He may have appeared more than once on the same day; as He did three times on the day of His Resurrection. We are then obliged to understand that this appearance to the eleven disciples on the mountain in Galilee took place last of all. In the four Evangelists we find in all ten distinct appearances of Our Lord after His Resurrection. 1. At the sepulchre to the women. 2. To the same women on their way back from the sepulchre. 3. To Peter. 4. To two disciples as they went into the country. 5. To many together in Jerusalem; 6. when Thomas was not with them. 7. At the sea of Tiberias. 8. At the mountain in Galilee, according to Matthew. 9. To the eleven as they sat at meat, because they should not again eat with Him upon earth, related by Mark. 10. On the day of His Ascension, no longer on the earth, but raised aloft in a cloud, as related by both Mark and Luke. But all is not written, as John confesses, for He had much conversation with them during forty days before His ascension, being seen of them, and speaking unto them of the things pertaining to the kingdom of God. (Acts 1:3.)
Remigio † 908 d.C.
The disciples then, when they saw Him, knew the Lord; and worshipped Him, bowing their faces to the ground. And He their affectionate and merciful Master, that He might take away all doubtfulness from their hearts, coming to them, strengthened them in their belief; as it follows, And Jesus came and spake to them, saying, All power is given unto me in heaven and in earth.
san Girolamo † 420 d.C.
Power is given to Him, Who but a little before was crucified, Who was buried, but Who afterwards rose again.
san Beda † 735 d.C. ubi sup.
This He speaks not from the Deity coeternal with the Father, but from the Humanity which He took upon Him, according to which He was made a little lower than the Angels. (Heb. 2:9.)
san Pietro Crisologo † 450 d.C. Serm. 80.
The Son of God conveyed to the Son of the Virgin, the God to the Man, the Deity to the Flesh, that which He had ever together with the Father.
san Girolamo † 420 d.C.
Power is given in heaven and in earth, that He who before reigned in heaven, should now reign on earth by the faith of the believers.
Remigio † 908 d.C.
What the Psalmist says of the Lord at His rising again, Thou madest him to have dominion over the works of thy hands (Ps. 8:6.), this the Lord now says of Himself, All power is given unto me in heaven and in earth. And here it is to be noted, that even before His resurrection the Angels knew that they were subjected to the man Christ. Christ then desiring that it should be also known to men that all power was committed to Him in heaven and in earth, sent preachers to make known the word of life to all nations; whence it follows, Go ye therefore, and teach all nations.
san Beda † 735 d.C. ‘Beda; in Hom.’ non occ.
He who before His Passion had said, Go not into the way of the Gentiles, (Matt. 10:5.) now, when rising from the dead, says, Go and teach all nations. Hereby let the Jews be put to silence, who say that Christ’s coming is to be for their salvation only. Let the Donatists also blush, who, desiring to confine Christ to one place, have said that He is in Africa only, and not in other countries.
san Girolamo † 420 d.C.
They first then teach all nations, and when taught dip them in water. For it may not be that the body receive the sacrament of Baptism, unless the soul first receive the truth of the Faith. In the name of the Father, the Son, and the Holy Ghost, that they whose Godhead is one should be conferred at once, to name this Trinity, being to name One God.
san Pietro Crisologo † 450 d.C. Serm. 80.
Thus all nations are created a second time to salvation by that one and the same Power, which created them to being.
san Girolamo † 420 d.C. Didymi Lib. ii. de Spir. Sanct.
And though some one there may be of so averse a spirit as to undertake to baptize in such sort as to omit one of these names, therein contradicting Christ Who ordained this for a law, his baptism will effect nothing; those who are baptized by him will not be at all delivered from their sins. From these words we gather how undivided is the substance of the Trinity, that the Father is verily the Father of the Son, and the Son verily the Son of the Father, and the Holy Spirit the Spirit of both the Father and the Son, and also the Spirit of wisdom and of truth, that is, of the Son of God. This then is the salvation of them that believe, and in this Trinity is wrought the perfect communication of ecclesiastical discipline.
sant'Ilario † 367 d.C. de Trin. ii. 1 &c.
For what part of the salvation of men is there that is not contained in this Sacrament? All things are full and perfect, as proceeding from Him who is full and perfect. The nature of His relation is expressed in the title Father; but He is nothing but Father; for not after the manner of men does He derive from somewhat else that He is Father, being Himself Unbegotten, Eternal, and having the source of His being in Himself, known to none, save the Son. The Son is the Offspring of the Unbegotten, One of the One, True of the True, Living of the Living, Perfect of the Perfect, Strength of Strength, Wisdom of Wisdom, Glory of Glory; the Image of the Unseen God, the Form of the Unbegotten Father. Neither can the Holy Spirit be separated from the confession of the Father and the Son. And this consolation of our longing desires is absent from no place. He is the pledge of our hope in the effects of His gifts, He is the light of our minds, He shines in our souls. These things as the heretics cannot change, they introduce into them their human explanations. As Sabellius who identifies the Father with the Son, thinking the distinction to be made rather in name than in person, and setting forth one and the same Person as both Father and Son. As Ebion, who deriving the beginning of His existence from Mary, makes Him not Man of God, but God of man. As the Arians, who derive the form, the power, and the wisdom of God out of nothing, and in time. What wonder then that men should have diverse opinions about the Holy Spirit, who thus rashly after their own pleasure create and change the Son, by whom that Spirit is bestowed?
san Girolamo † 420 d.C.
Observe the order of these injunctions. He bids the Apostles first to teach all nations, then to wash them with the sacrament of faith, and after faith and baptism then to teach them what things they ought to observe; Teaching them to observe all things whatsoever I have commanded you.
Rabano Mauro † 856 d.C.
For as the body without the spirit is dead, so faith without works is dead also. (James 2:26.)
san Giovanni Crisostomo † 407 d.C.
And because what He had laid upon them was great, therefore to exalt their spirits He adds, And, lo, I am with you alway, even unto the end of the world. As much as to say, Tell Me not of the difficulty of these things, seeing I am with you, Who can make all things easy. A like promise He often made to the Prophets in the Old Testament, to Jeremiah who pleaded his youth, to Moses, and to Ezekiel, when they would have shunned the office imposed upon them. And not with them only does He say that He will be, but with all who shall believe after them. For the Apostles were not to continue till the end of the world, but He says this to the faithful as to one body.
Rabano Mauro † 856 d.C.
Hence we understand that to the end of the world shall not be wanting those who shall be worthy of the Divine indwelling.
san Giovanni Crisostomo † 407 d.C.
He brings before them the end of the world, that He may the more draw them on, and that they may not look merely to present inconveniences, but to the infinite goods to come. As much as to say, The grievous things which you shall undergo, terminate with this present life, seeing that even this world shall come to an end, but the good things which ye shall enjoy endure for ever.
san Beda † 735 d.C. ‘Beda in Hom.’ non occ.
It is made a question how He says here, I am with you, John 16:5. when we read elsewhere that He said, I go unto him that sent me. What is said of His human nature is distinct from what is said of His divine nature. He is going to His Father in His human nature, He abides with His disciples in that form in which He is equal with the Father. When He says, to the end of the world, He expresses the infinite by the finite; for He who remains in this present world with His elect, protecting them, the same will continue with them after the end, rewarding them.
san Girolamo † 420 d.C.
He then who promises that He will be with His disciples to the end of the world, shews both that they shall live for ever, and that He will never depart from those that believe.
san Leone Magno † 461 d.C. Serm. 72. 3.
For by ascending into heaven He does not desert His adopted; but from above strengthens to endurance, those whom He invites upwards to glory. Of which glory may Christ make us partakers, Who is the King of glory, God blessed for ever, Amen.
Il testo latino
Beda
Postquam dominicam resurrectionem ab Angelo nuntiatam beatus Matthaeus asseruit, visionem domini etiam a discipulis impletam refert, dicens undecim autem discipuli abierunt in Galilaeam, in montem ubi constituerat illis Iesus: nam pergens dominus ad passionem, ait discipulis: postquam surrexero praecedam vos in Galilaeam. Angelus quoque mulieribus ait: dicite discipulis eius, quia praecedet vos in Galilaeam. Quapropter iussioni magistri obedientia discipulorum obsequitur. Recte autem undecim discipuli ad adorandum pergunt: iam enim unus perierat, qui dominum ac magistrum suum tradiderat
Hieronymus
Post resurrectionem ergo Iesus in Galilaeae monte conspicitur, ibique adoratur; licet quidam dubitent, et dubitatio eorum nostram augeat fidem. Sequitur et videntes eum adoraverunt, quidam autem dubitaverunt
Remigio
Hoc autem Lucas Evangelista plenius manifestat: refert enim quia cum dominus resurgens a mortuis ipse apparuisset discipulis, ipsi conturbati et exterriti, existimabant se spiritum videre
Rabano Mauro
In monte quidem apparuit eis dominus, ut significaret quoniam corpus, quod de communi generis humani terra nascendo susceperat, resurgendo iam super terrena omnia sublevaverat; et ut admoneret fideles, si illic celsitudinem resurrectionis eius cupiunt videre, hic ab infimis voluptatibus ad superna studeant desideria transire. Iesus autem discipulos in Galilaeam praecedit, quia Christus resurrexit a mortuis primitiae dormientium. Sequuntur autem hi qui sunt Christi, et suo ordine ad vitam de morte transmigrant, in sua specie divinitatem contemplantes; et huic congruit quod Galilaea revelatio interpretatur
Augustinus de Cons. Evang
Sed considerandum est quomodo corporaliter in Galilaea dominus videri potuerit: quia enim non ipso die quo resurrexit, visus est, manifestum est: nam in Ierusalem visus est eo die in initio noctis, ut Lucas et Ioannes aptissime consonant; neque etiam in sequentibus octo diebus, post quos dicit Ioannes discipulis apparuisse dominum, ubi primo vidit eum Thomas, qui eum non viderat die resurrectionis eius: nisi quis dicat non illos undecim qui iam tunc apostoli vocabantur, sed discipulorum illic undecim fuisse ex multo numero discipulorum. Sed occurrit aliud quod obsistit; Ioannes enim quando commemoravit non in monte ab undecim, sed ad mare Tiberiadis a septem piscantibus visum esse dominum: hoc iam tertio (inquit) manifestavit se Iesus discipulis suis; quod intelligendum est ad numerum dierum retulisse, non ad numerum manifestationum. Si autem acceperimus intra illos octo dies, antequam eum Thomas vidisset, ab undecim discipulis quibusque dominum visum, non erit hoc ad mare Tiberiadis tertio manifestatum esse, sed quarto; ac per hoc cogimur intelligere, post omnia factum esse quod eum in monte Galilaeae discipuli undecim viderunt. Invenimus itaque apud quatuor Evangelistas decies commemoratum dominum visum ab hominibus esse post resurrectionem: semel ad monumentum a mulieribus; iterum eisdem egredientibus a monumento in itinere; tertio Petro; quarto duobus euntibus in castellum; quinto pluribus in Ierusalem, ubi non erat Thomas; sexto ubi vidit eum Thomas; septimo ad mare Tiberiadis; octavo in monte Galilaeae secundum Matthaeum; nono, quod dicit Marcus, novissime recumbentibus, quia iam non erant in terra cum illo convivaturi; decimo in ipso die, non iam in terra, sed elevatum in nube, cum in caelum ascenderet: quod Marcus et Lucas commemorant. Sed non omnia scripta sunt, sicut Ioannes fatetur: crebra enim erat eius cum illis conversatio per dies quadraginta, priusquam ascendisset in caelum
Remigio
Videntes ergo discipuli dominum cognoverunt, et idcirco dimissis in terram vultibus adorabant; et ideo pius et clemens magister, ut omnem dubietatem auferret a cordibus eorum, accedens ad eos corroboravit in fide; unde sequitur et accedens Iesus locutus est eis, dicens: data est mihi omnis potestas in caelo et in terra
Hieronymus
Illi autem potestas data est qui paulo ante crucifixus, qui sepultus in tumulo, qui postea resurrexit
Rabano Mauro
Non enim hoc de coaeterna patri divinitate, sed de assumpta loquitur humanitate, secundum quam minoratus est paulo minus ab Angelis
Severiano di Gabala
Filius quippe Dei virginis filio, Deus homini, divinitas carni contulit, quod semper ipse cum patre possedit
Hieronymus
In caelo autem et in terra potestas data est, ut qui ante regnabat in caelo, per fidem credentium regnet in terris
Remigio
Quod ergo Psalmista de resurgente domino dicit: constituisti eum super opera manuum tuarum, hoc nunc dominus dicit data est mihi omnis potestas in caelo et in terra. Et hic sciendum, quia antequam dominus surrexisset a mortuis, noverant Angeli se subiectos homini Christo. Volens ergo Christus etiam hominibus notum fieri quod data esset sibi omnis potestas in caelo et in terra, praedicatores misit, qui verbum vitae cunctis nationibus praedicarent; unde sequitur euntes ergo docete omnes gentes
Beda
Qui enim ante passionem suam dixerat: in viam gentium ne abieritis, surgens a mortuis dicit: ite, docete omnes gentes. Quapropter confundantur Iudaei, qui dicunt Christum tantummodo ad suam salutem esse venturum; erubescant et Donatistae, qui localiter Christum concludere cupientes, dixerunt eum tantummodo in Africa esse, non in aliis regionibus
Hieronymus
Primum ergo docent omnes gentes, deinde doctas intingunt in aqua: non enim potest fieri ut corpus Baptismi recipiat sacramentum, nisi ante anima fidei susceperit veritatem. Baptizantes eos in nomine patris et filii et spiritus sancti: ut quorum est una divinitas, sit una largitio, nomenque Trinitatis unus Deus
Severiano di Gabala
Omnes ergo gentes potestas una eademque recreat ad salutem, quas creavit ad vitam
Didymus de spiritu sancto
Licet autem quis possit existere saxei, ut ita dicam, cordis et penitus mentis alienae, qui ita baptizare conetur ut unum de praedictis nominibus praetermittat, videlicet contrarius Christo legislatori; tamen sine perfectione baptizabit, immo penitus a peccatis liberare non poterit quos a se existimaverit baptizatos. Ex his autem colligitur quam indivisa sit substantia Trinitatis, et patrem vere filii esse patrem, et filium vere patris filium, et spiritum sanctum vere patris et Dei filii esse spiritum, et insuper sapientiae et veritatis, idest filii Dei. Haec est salus credentium, et dispensatio ecclesiasticae disciplinae in hac Trinitate perficitur
Hilarius in Matth
Quid enim in hoc sacramento salutis humanae non continetur? Plena sunt omnia, ut a pleno et perfecto prolata. Habet enim naturae suae nomen in patre, sed pater tantum est: non enim humano modo habet aliunde quod pater est: ipse ingenitus, aeternus, habens in se semper ut semper sit soli filio notus. Filius autem est progenies ingeniti, unus ex uno, verus a vero, vivus a vivo, perfectus a perfecto, virtutis virtus, sapientiae sapientia, gloriae gloria, imago invisibilis Dei, forma patris ingeniti. Spiritus autem sanctus non potest a confessione patris et filii separari. Et quidem ubique non deest hoc expectationis nostrae solatium. Hic in donorum operationibus futurae spei pignus est, hic mentium lumen, hic splendor animorum est. Haec igitur licet mutare non possint haeretici, afferunt tamen humana commenta: ut Sabellius patrem ex quo tendat in filium, idque nominibus potius confitendum putat esse quam rebus, cum ipsis filium proponat et patrem; ut Ebion, omne initium ex Maria concedens, non ex Deo hominem, sed ex homine Deum proferat; ut Ariani, qui ex nihilo atque ex tempore formam et sapientiam et virtutem Dei procedunt. Quid autem mirum est ut de spiritu sancto diversa sentiant, qui in filio largitore eius tam temerarii sunt auctores?
Hieronymus
Consideratur autem hic ordo praecipuus. Iussit apostolos, ut primum docerent universas gentes, deinde fidei tingerent sacramento, et post fidem ac Baptisma, quae essent observanda praeciperent; unde sequitur docentes eos servare omnia quaecumque mandavi vobis
Rabano Mauro
Quia sicut corpus sine spiritu mortuum est, ita fides sine operibus mortua est
Chrysostomus in Matth
Quia vero eis magna iniunxerat, erigens eorum sensus, dicit et ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi; quasi dicat: ne dicatis difficile esse iniunctum negotium, ego sum vobiscum, qui omnia facio levia. Non autem cum illis solum dixit se futurum esse, sed et cum omnibus qui post illos credunt: non enim usque ad consummationem saeculi apostoli mansuri erant; sed sicut uni corpori fidelibus loquitur
Rabano Mauro
Ex hoc autem intelligitur quod usque ad finem saeculi non sunt defuturi in mundo qui divina mansione et inhabitatione sunt digni
Chrysostomus in Matth
Rememorat autem eis et consummationem, ut eos magis attrahat, et ne praesentia solum inspiciant, sed et futura bona, et sine fine mansura; quasi dicat: tristitia quam sustinebitis, simul cum praesenti vita consumetur, et totum saeculum in consummationem deveniet; bona autem quibus potiemini, sunt in aeternum permansura
Beda
Quaeritur autem quare hic dicat ecce ego vobiscum sum, cum alibi dixisse legatur: vado ad eum qui me misit. Sed alia sunt quae humanitati ascribuntur, et alia quae divinitati. Ivit ad patrem per humanitatem, manet autem cum discipulis in forma qua est patri aequalis. Quod autem dicit usque ad consummationem saeculi, finitum pro infinito ponitur: nam qui in praesenti saeculo manet cum electis, eos protegendo, ipse post finem cum eis manebit, eos remunerando
Hieronymus
Qui ergo usque ad consummationem saeculi cum discipulis se esse promittit, et illos ostendit semper esse victuros, et se nunquam a credentibus recessurum
Leo Papa in Serm. de passione
Qui enim ascendit in caelos, non deserit adoptatos, et ipse deorsum confortat ad patientiam qui sursum invitat ad gloriam; cuius gloriae participes nos faciat ipse Christus rex gloriae, qui est Deus benedictus in saecula. Amen
28:1
1. VESPERE AUTEM SABBATI, QUAE LUCESCIT IN PRIMA SABBATI, VENIT MARIA MAGDALENE, ET ALTERA MARIA (Jacobi, de qua cap. XXVII, vers. 56 et 61), VIDERE SEPULCRUM. — Syrus: «Vespere in sabbato, cum exoritura esset prima hebdomadis;» Arabicus: «In vere una sabbatorum, lucescente prima sabbatorum, venit Maria Magdalene,» etc. Difficilis est hic antilogia: quomodo enim erat vesper vel vespera, si lucescebat, imo, ut Marcus ait: «orto jam sole?» Respondet primo S. Hieronymus has mulieres saepius exisse ad sepulcrum, scilicet vespere et mane: quare Evangelistas narrare alias et alias earum exeundi vices. Secundo, S. Ambrosius putat alias fuisse mulieres quae vespere, alias quae mane exierint, ac consequenter alios earum egressus aliasque historias ab Evangelistis narrari. Sic Nyssenus, orat. 2 De Resurrectione, censet mulieres quater adiisse sepulcrum: «Matthaeus, inquit, de iis feminis loquitur, quae vespere sabbatorum venerunt; Joannes Magdalenam venisse ait in tenebris; Lucas alias circa diluculum; Marcus aliam, oriente sole, adjunctis nonnullis, quae jam antea ad monumentum fuissent.» Verum Evangelistas inter se conferenti liquet, illos loqui de eodem earumdem egressu ad visendum Christi sepulcrum. Tertio, Baronius per «vesperam» intelligit stellam Veneris, quae dicitur Lucifer, Graece ἑωσφόρος; Latine Vesper est, et a Varrone Vesperugo, q. d. Cum Lucifer mane ante solem oriretur, venit Maria Magdalena ad Christi sepulcrum. Haec enim stella, aemula solis et lunae, vespere sequitur solem occidentem, ac prae aliis stellis prima lucet, unde vocatur Hesperus; mane vero praecedit solem orientem, unde vocatur Lucifer, quia auroram et lucem diei affert. Verum hanc stellam non significat Graecum ὀψέ, nec Latinum Vespere. Dico ergo, vespere, sive vesperam sabbati, esse noctem quae sequebatur sabbatum, quae nox lucescit, id est terminatur et desinit in lucem, in prima sabbati, id est mane diei Dominicae, quae prima dies est post sabbatum. Ita Nyssenus, orat. 2 De Resur.; S. Augustinus, lib. III De Cons. Evang., cap. XXIV; Theophylactus, Euthymius, S. Thomas et alii. Id ita esse patet: Primo, ex Marco, qui clare ita explicat, dicens: «Et cum transisset sabbatum.» Secundo, quia solet Matthaeus multa breviter et paucis perstringere. Sic hic perstringit tempus quo convenerunt mulieres hae amore Christi ferventes, seseque compararunt emendo aromata ad visendum et ungendum Christum jam sepultum, quod erat vespera, sive statim transacto sabbato, quo ab hoc opere aliisque juxta legem debuerant quiescere. Voluit quoque indicare tempus quo ad sepulcrum venerunt, quod fuit illucescente die Dominica. Unde Rabanus: «Vespere, ait, venire coeperunt, paraverunt enim aromata, sed lucescente mane pervenerunt.» Nam et ante sabbatum in fine Parasceves, sive feriae sextae, statim post mortem et sepulturam Christi, sed ad eum ungendum comparare incipiebant. Hoc enim est quod ait Lucas, cap. XXIII, vers. 56: «Et revertentes (a Christo jam sepulto) paraverunt aromata et unguenta; et sabbato quidem quieverunt secundum mandatum, una autem sabbati valde diluculo venerunt ad monumentum, portantes quae paraverant aromata.» Et Marcus, cap. XVI, 1: «Cum transisset sabbatum, ait, Maria Magdalene, et Maria Jacobi, et Salome emerunt aromata, ut venientes ungerent Jesum, et valde mane una sabbatorum veniunt ad monumentum orto jam sole.» Marcus enim solet esse interpres Matthaei. Tertio, idipsum patet ex Graeco ὀψὲ σαββάτων, quod dupliciter vertas: Primo, «sero sabbatorum,» seu transacto jam sabbato. ὀψέ enim significat sero, tarde, ad extremum, longe post, diu post transactum sabbatum. Hebraei enim sabbatum aliaque festa inchoabant a vespera praecedente, et terminabant in vespera sequente, Levit. XXIII, 32; quare haec nox sequens non erat nox finiens sabbatum, sed inchoans diem Dominicam. Rursum ὀψέ idem est quod vespere, vel vespera, ut vertit Noster et alii passim. Sic ὀψὲ τῆς ἡμέρας, idem est quod vespere diei, teste Budaeo et aliis. Jam vespere, id est nocte. «Vesper enim est nox quam lux terminat,» ait S. Augustinus. Unde S. Prosper in Sentent., sentent. 203, ex S. Augustino: «Vespere, ait, Dominus in cruce, mane in resurrectione, meridie in ascensione.» Hebraei enim vesperam vocant noctem, quia noctis initium est vespera. Unde, Habacuc cap. I, lupi vespertini vocantur nocturni, qui noctu grassantur. Hinc Hebr. ערב ereb, id est vespera, dicitur ab ערב arab, id est obtenebrescere, obscurare, quod facit nox. Juxta prius ergo dictum significatum sensus est, q. d. Sero, sive diu post transactum sabbatum, sive profunda jam nocte, cum illucesceret dies Dominica, venit Maria videre sepulcrum. Juxta posterius vero idem fere sensus est, q. d. Vespere sabbati, id est nocte quae sequitur sabbatum, jam valde procedente ad auroram, cum scilicet illucesceret dies Dominica, venit Maria, etc.; «appetente scilicet jam die, prospectante et oriente,» ait Euthymius, hoc est in aurora et diluculo Dominicae. Audi S. Augustinum loco jam citato: «Sic itaque dictum est: Vespere sabbati, ac si diceretur: Nocte sabbati, id est nocte quae sequitur diem sabbati, quod ipsa verba ejus satis indicant. Sic enim ait: Vespere autem sabbati, quae lucescit in prima sabbati, quod fieri non potest si tantummodo primam noctis particulam, id est solum initium noctis, intellexerimus dicto vespere significatam. Neque enim ipsum initium lucescit in prima sabbati, sed ipsa nox quae luce incipit terminari. Nam terminus primae partis noctis, secundae partis initium est: lux autem terminus totius noctis est. Unde potest dici vesper lucescens in prima sabbati, nisi nomine vesperi nox ipsa intelligatur, quam lux terminat?» Indicat ergo Matthaeus, quod mulieres hae nocte paraverint unguenta, sed oriente diluculo venerint ad sepulcrum, ut habet Lucas, Joannes et Marcus. Dices: Joannes addit eas venisse «mane cum adhuc tenebrae essent.» Respondeo: Id quoque verum est, quia erat aurora sive diluculum quando necdum sole, sed radiis ejus ad montes vel nubes reflexis apparentibus, adhuc aliquae in aere restant tenebrae. Aurora enim est confinium lucis et tenebrarum; aut certe tenebrae erant dum domo egressae sunt, lux autem et sol ortus, ut habet Marcus, cum venerunt ad monumentum. Ita Dionysius Alexandrinus, epist. ad Basilidem. Aliam causam, sed symbolicam dat B. Petrus Chrysologus, serm. De Resurrect.: «Erant, ait, juxta naturam tenebrae, et tamen dicitur orto sole, quia eo die (quo Christus resurrexit) sol quasi Christo resurgenti congratulans, antelucanus fuit, et prius solito exortus est.» Ita ipse, penes quem hujus rei fides sit. Favet Chrysologo Remigius dicens: «Praedicatur noctis illius dignitas: alioqui enim vespera non lucescit in diem, sed obtenebrescit in noctem; sed Dominus noctem illam totam luce suae resurrectionis festivam et coruscam reddidit.» Sabbati. — Graece est σαββάτων, id est sabbatorum, hoc est sabbati, ut vertit Noster, Syrus, Vatablus et alii; imo sic habet Evangelium Hebraeum Matthaei, quod circumfertur, scilicet שבת sabbat, id est sabbati. Nam sabbatum in Scriptura saepe vocantur sabbata in plurali, tum quia sabbatum crebro et pluries per singulos annos et menses recurrebat, erantque plura sabbata, scilicet quolibet mense quatuor, quolibet anno 52: quaeque enim hebdomada suum habebat sabbatum; tum quia in sabbato multa erant sabbata, id est quietes multae; quiescendum enim erat ab omni omnino opere: sanctissimum enim erat festum sabbati. Sic Lucas, Act. XIII, 14, ait: «Ingressi synagogam die sabbatorum,» id est die sabbati. Et cap. XVI, 13: «Die autem sabbatorum (id est die sabbati) egressi sumus.» Hinc et omnes quatuor Evangelistae hoc loco in Graeco, vers. 1 vel 2, sabbatum vocant sabbata in plurali, quod alias vocatur σάββατον in singulari, per ο, non per ω, uti nonnulli putarunt. Adde tertiam rationem huic loco propriam, nimirum sabbatum hoc vocari sabbata in plurali, quia magnus erat hic dies sabbati, ut ait Joannes, cap. XIX, vers. 31; tum quia erat hoc sabbatum paschale, sive incidens in hebdomadam Paschae, quae tota erat festa; tum quia hoc sabbato Christus Dominus requievit in sepulcro, ac eo exacto resurrexit. In prima sabbati. — Id est die prima post sabbatum, id est die Dominica. Hebraei enim a sabbato, utpote sanctissimo, denominabant omnes hebdomadae dies. Sic secunda sabbati, id est post sabbatum, erat feria secunda; tertia sabbati, erat feria tertia, sive dies martis, et ita de caeteris. Hinc tota hebdomada vocabatur quoque sabbatum, ut «jejuno bis in sabbato,» id est in hebdomade, Lucas XVIII. Sic hic «prima sabbati» accipi potest prima dies hebdomadae, puta Dominica, de cujus veneratione et cultu ita scribit S. Augustinus, serm. 251 De Temp.: «Dominicum diem Apostoli et Apostolici viri, ideo religiosa solemnitate habendum sanxerunt, quia in eodem Redemptor noster a mortuis resurrexit. Qui ideo Dominicus appellatur, ut in eo a terrenis operibus vel mundi illecebris abstinentes, tantum divinis cultibus serviamus, dantes scilicet huic diei honorem et reverentiam, propter spem resurrectionis nostrae, quam habemus in illa. Nam sicut Dominus resurrexit a mortuis, ita et nos resurrecturos speramus,» etc. Idem: «Dominicus, ait, dies est primus dies saeculi, in ipso formata sunt elementa mundi, in ipso creati sunt angeli.» Plura vide apud eumdem, serm. 254. Maria Magdalene, et altera Maria, — scilicet uxor Cleophae, et mater Jacobi. Hae fuere duces et antesignanae caeterarum quae Christum comitari solebant: plures enim alias fuisse patet ex Luc. XXIII, 55 et seq., ubi inter alias nominat Joannam, uxorem Chusae, procuratoris Herodis, et Marcus addit Salomen. Porro, hisce non aderat B. Virgo Deipara, quia certo sciebat et exspectabat Christum eodem die resurrecturum: unde sciebat unctionem hanc fore frustraneam. Quae lucescit. — Dices, cur dicit: «quae»? Dicendum enim erat «qui» scilicet vesper, ut praecessit. Respondeo: Dicit «quae?» quia respicit non ad nomen significans, sed ad rem nomine significatam. Graecum enim ὀψέ, id est vespere, sero, tarde, significat vesperam sive noctem, quae terminatur et lucescit in aurora sequentis diei Dominicae: alioqui praecise loquendo τὸ ὀψέ, sicut et vespere, non est nomen, sed adverbium, quod tamen in se includit et significat nomen, scilicet vesperam et noctem, ad quam refertur pronomen quae. Rursum τὸ vespere potest accipi ut nomen, quod non tantum masculini est generis, sed et feminini, ut patet ex illo Virgilii, I Georg.: Illic sera rubens accendit lumina vesper. (Virgilius, Georg. I.) Ita Ambrosius Calepinus, licet alii τὸ «sera» referant ad «lumina.» Ergo τὸ «quae» refert ad vesperam, id est vesperam sive noctem, quae lucescit, id est desinit in lucem sequentis diei. Hinc liquet has mulieres venisse ad sepulcrum in aurora et diluculo: ad hoc enim urgebat eas tum amor Christi, ut ad eum festinarent et diem praevenirent; tum timor Judaeorum, ne, si clara luce venissent, a Judaeis Christo infensis visae, male ab eis fuissent acceptae. Porro, directe Matthaeus hic narrat tantum tempus adventus mulierum ad sepulcrum; indirecte tamen innuit quoque tempus quo Christus resurrexit, scilicet in aurora paulo ante adventum mulierum, uti habet communis Doctorum et Ecclesiae sensus, quem S. Hieronymus et S. Augustinus probant ex illo Psal. LVI, 9: «Exurgam diluculo;» et Eusebius, lib. X De Demonstr. Evang., cap. ult., titulum Psal. XXI: «pro susceptione matutina,» interpretatur de resurrectione Christi, quae mane est peracta. Communis ergo sententia est, Christum post mediam noctem ante solis ortum die Dominica resurrexisse: alioqui enim a mulieribus inventus fuisset mortuus; idque ad hoc, ut, sicut ante 33 annos eodem tempore erat natus ex B. Virgine, ita et jam renatus per resurrectionem, novus justitiae Sol orbi illucesceret. Unde et olim Christiani post mediam noctem in die Paschae, solvebant jejunium et vigiliarum coetum, ac magna laetitiae signa edebant. Ita Euthymius. Porro, non videtur Christus statim a media nocte resurrexisse. Nam Marcus, XVI, 9, pressius ait Christum mane resurrexisse, idque plerique Patres docent, quos citat Suarez, III part., disp. 46, sect. 2, imo Ecclesia in hymno Paschali dum ita orditur: «Aurora lucis rutilat,» etc. «Cum rex ille fortissimus, pede conculcans tartara,» etc. «Victor surgit de funere.» Moraliter: disce hic Christum se suamque gratiam et gloriam revelare animabus illis, quae ipsum bonis operibus orationis, poenitentiae, charitatis ungere satagunt, ut in iis illas animet et roboret. Unde S. Gregorius, hom. 21: «Illae mulieres, ait, angelos vident, quae cum aromatibus venerunt, quia videlicet illae mentes supernos cives aspiciunt, quae cum virtutum odoribus ad Dominum per sancta desideria proficiscuntur.» Videre (Graece θεωρῆσαι, id est spectare, contemplari) sepulcrum, — ut scilicet Christum ungerent, uti ait Marcus, XVI, 2. Ad hoc enim cum Christus a Josepho sepeliretur, spectarant et considerarant formam et modum quo Christus collocatus erat in sepulcro, scilicet ut, post sabbatum redeuntes, possent commode et decore eum ungere. Quare verisimile est eas nescivisse de custodia militum a Judaeis adhibita sepulcro, deque ejus obsignatione, sed antequam haec duo fierent, illas a sepulcro domum rediisse. Nam si haec duo scivissent, non ausae fuissent venire ad sepulcrum, ne in custodes inciderent, multo minus sigillum effringere. Sed Deus ipsis insciis, ante earum adventum, utrumque hoc impedimentum amovit, ut patebit ex sequent. Hinc disce heroica opera ambire ad Dei gloriam, ac certo confidere quod Deus obices omnes obstantes vel tollet vel superare nos faciet. Mystice Beda, in cap. XXIV Lucae: «Per hoc, inquit, quod mulieres valde diluculo veniunt ad monumentum, datur nobis exemplum, discussis vitiorum tenebris, ad Domini corpus accedere. Nam et sepulcrum hoc figuram Dominici habebat altaris, in quo corporis Christi mysteria non in serico, non in panno tincto, sed instar sindonis, quo eum Joseph involvit, in linteo puro debent consecrari: ut, sicut ipse veram terrenae naturae substantiam pro nobis morti obtulit, ita et nos in commemoratione ipsius, purum de terrae germine, candidumque, et multimodo quasi mortificationis genere castigatum, altari linum imponamus. Aromata autem quae mulieres deferunt, significant odorem virtutum et orationum suavitatem, quibus altari appropinquare debemus.» Nota: Haec fuit series passionis et resurrectionis Christi. Primo, Christus in Passione fuit per 18 circiter horas. Nam feria quinta ad vesperam comedit agnum, lavit pedes, instituit Eucharistiam, et prolixum habuit sermonem de charitate, Joan. XIII et seq., ac tandem ivit in Gethsemani: quae omnia facile exigunt tres horas. Quare sub horam noctis tertiam in Gethsemani coepit contristari et orare, ut calix transiret a se. Inde, si computes horas omnes usque ad horam tertiam pomeridianam feriae sextae, qua mortuus est Christus, invenies horas 18; ubi moraliter disce quam tempus passionis Christi et Christianorum sit breve, tempus vero resurrectionis et gloriae longum, quia aeternum. Tam liberalis est Deus, tam modica est passio, tam longa merces et gloria: «Momentum est quod cruciat, aeternum quod delectat.» Christus per 18 horas passus est, sed in aeternum erit gloriosus. Secundo, Christus moriens hora tertia pomeridiana, illico quoad animam descendit in infernum, corpus vero e cruce depositum fuit lotum et sindone involutum, ita ut ante noctem (erat enim nox sabbati, in qua quiescendum erat Judaeis ab omni opere) sepultus sit. Quare fuit in inferno per 36 circiter horas (in sepulcro vero 33): tot enim sunt si numeres tres horas residuas a tertia pomeridiana, usque ad noctem feriae sextae, et horas 24 sabbati, ac novem noctis Dominicae. Videtur enim Christus resurrexisse post mediam noctem ante auroram, puta sub horam nonam noctis: nox enim erat tunc aequalis diei, puta 12 horarum, quia erat circa aequinoctium. Quare mirum est S. Augustinum, lib. III De Trinit., cap. VI, a morte Christi usque ad ejus resurrectionem numerare 40 horas, a sepultura vero usque ad resurrectionem 36. Tertio, Christus illico ut comparuit in inferno, puta in limbo, Adae, Abrahae caeterisque patribus et Prophetis ostendit non tantum animam suam, sed et deitatem ei conjunctam: quare eos visione divinitatis suae beavit; tunc ergo infernus erat quasi caelum. Unde Christus ait latroni ituro ad Christum in limbo: «Hodie mecum eris in paradiso.» Quarto, sub horam nonam noctis Dominicae Christus cum patribus egressus ex inferno, venit ad sepulcrum, ibique eis ostendit corpus suum totum defiguratum, lividum, cruentum, discissum, etc., pro ipsis, ac mox purgans hoc corpus ab omni livore, sanguine, unguento, etc., rursumque mittens angelos (licet nonnulli opinentur haec omnia facta esse, non per angelos, sed per ipsam animam Christi, quae hanc vim habuit ex unione hypostatica cum Verbo: ita Suarez, III part., t. I, disp. 45, sect. 2) qui sanguinem suum in flagellatione, et per iter sparsum, item pilos vulsos, etc., colligerent; cum collectum rursum indidit venis corporis, ac illud anima Christi gloriosa introiens sibique uniens animavit, vivificavit et glorificavit. Gloriam enim suam quasi sol per radios in illud transfudit, praesertim in quinque plagas, quae clarius caeteris membris resplenduerunt. Quinto, multis e Patribus, ut Abrahae, Isaac, Jacob, Mosi, Davidi, etc., suum corpus restituit, ut eos participes faceret suae resurrectionis et gloriae, ejusque testes apud Judaeos, ut patet Matth. XXVII, 53. Sexto, Christus resurrexit penetrans lapidem tegentem sepulcrum. Mox descendit angelus terrae motum excitans lapidemque a sepulcro removens, ut custodes excitaret et mulieribus aditum ad sepulcrum patefaceret. Septimo, mox apparuit gloriosus B. Virgini matri suae, eique ostendit Patriarchas, qui jam resurrexerant, qui omnes eam honorifice salutantes miro repleverunt gaudio. Deinde apparuit S. Magdalenae perseveranti apud sepulcrum, etc. Tropologice: disce hic, quam religiose sepulcra et reliquias Christi, Martyrum aliorumque Sanctorum venerari, ornare et colere debeamus. Causas quatuor punctim assignat S. Ambrosius, serm. De SS. Nazario et Celso: «Honoro, inquit, in carne martyris exceptas pro Christi nomine cicatrices. Honoro viventis memoriam perennitate virtutis. Honoro per confessionem Domini sacratos cineres. Honoro in cineribus semina aeternitatis.» «Non sunt contemnenda, ait S. Augustinus, corpora justorum, quibus tanquam organis et vasis ad omnia opera bona Sanctus usus est Spiritus.» Vide S. Chrysostomum, hom. ult. in epist. ad Romanos, in Morali.
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2. ET ECCE TERRAE MOTUS FACTUS EST MAGNUS. ANGELUS ENIM DOMINI DESCENDIT DE CAELO; ET ACCEDENS, REVOLVIT LAPIDEM, ET SEDEBAT SUPER EUM. — «Terrae motus.» Cur? Respondeo: Primo, ut eo significaretur potentia, gloria et magnificentia Christi resurgentis, quasi Dei, qui nutu concutit orbem, dominantis inferis, caelo et terrae. Terrae motu enim Deus in Sina et alibi suam praesentiam et potentiam ostendit; juxta illud: «A facie Domini mota est terra,» Psal. CXIII, 7. Et: «Deus cum egredereris in conspectu populi, cum pertransires in deserto, terra mota est,» Psal. LXVII, 8. Secundo, ut mulieres angelum non tantum ex sua augusta luce et specie, sed ex hoc terrae motu agnoscerent, faciliusque resurrectionem Christi ab angelo nuntiatam crederent; praesertim quia hoc terrae motu angelus revolvit lapidem ab ostio sepulcri, ut mulieres illud ingrederentur, ac vacuum sepulcrum cernentes Christum resurrexisse scirent. Ita S. Chrysostomus, Augustinus, Theophylactus et alii. Tertio, ut milites sepulcri custodes nocturno frigore torpentes, vel dormientes excitarentur, et testes essent Christum divina virtute resurrexisse; «ut timore terrae motus erecti, ait Euthymius, et horrore ejus qui lapidem revolverat consternati fugerent, et haec Judaeis nuntiarent, ac testes ipsi fierent veritatis.» Symbolice: terra, quae in Christi morte prae horrore contremuit, in ejus resurrectione prae gaudio quasi subsiliit, ac resurgenti congratulata applausit. Sic in S. Paulini Nolani Episcopi et aliorum Sanctorum felici morte et transitu in caelum, legimus terram concussam exiliisse. «Magnus adeo, ut cuncta concuteret, et eversionem terrae funditus minaretur,» ait S. Hieronymus. Sic in morte Christi tota terra contremuit, ut dixi cap. XXVII, 51. Angelus enim Domini. — Τὸ «enim» significat terrae motum qui praecessit, factum per angelum, ac cum eo revolutum fuisse lapidem. Franciscus Lucas et alii censent hunc angelum fuisse Gabrielem, qui juxta nomen suum administer est fortitudinis Dei, ac ejus opera exequitur. «Gabriel» enim idem est quod fortitudo Dei. Non dubium est plures illi angelos adfuisse, et per triduum custodiisse sepulcrum, ac in eo adorasse sacrum Christi corpus, utpote deitati hypostatice unitum. Sic nascente Christo, cum angelo nuntiante pastoribus Christi ortum, «facta est multitudo militiae caelestis laudantium Deum, et dicentium: Gloria in excelsis Deo.» Lucae II, 13. Sicut enim ibi Christus ex Virgine natus, ita hic e sepulcro resurgens vi Spiritus Sancti renatus est, et quasi regeneratus. Porro, angelus hic apparuit specie juvenis, ut ait Marcus: Primo, quia juventus significat angelorum vigorem, decorem et robur juge et perennans: quo fit ut nunquam lassescant, vel deficiant aut senescant; sed semper vegeti, vivaces, celeres et agiles perdurent. Hinc pinguntur quasi juvenes alati. Ita S. Dionysius, De Caelesti hierarchia. Secundo, quia angelus hic repraesentabat Christum, qui erat juvenis: mortuus enim est et resurrexit anno aetatis 34. Tertio, juventus significat eum esse validum et bellicosum, ut contra custodes dimicet. Juvenes enim sunt optimi, audacissimi, expeditissimi et robustissimi milites. Unde Poeta: Ἔργα ἀνδρῶν, πόλεμοί τε νέων, βουλαί τε γερόντων. id est: Opera sunt virorum, bella juvenum, consilia vero senum. Denique juventus repraesentat pulchritudinem, vivacitatem, immortalitatem, agilitatem, gloriam corporis gloriosi, quod Christus in resurrectione assumpsit. Et accedens, revolvit lapidem — sepulcri Christi, non ut Christus ex eo resurgeret: Christus enim jam ante clauso sepulcro illud vi divina per dotem subtilitatis penetrando, resurrexerat; sed ut Christum Deum ac Dominum suum jam resurrexisse mulieribus ostenderet, dum eis pandens aditum ad sepulcrum, illud corpore Christi vacuum monstravit: Christus enim sicut ex clauso Virginis utero natus est, sic et e clauso sepulcro resurrexit. Audi S. Augustinum, serm. 138 De Temp.: «Judaei perfidi, ait, monumenti lapidem signaverant, ut non haberet Christus egressum: sed quomodo de sepulcro exire non posset, qui ex incorruptis matris visceribus salva virginitate processit? Fefellit custodes, exilivit a sepulcro, apparuit discipulis januis non apertis: inde clausus exiit, huc exclusus intravit.» Sic et Euthymius, Chrysostomus, Theophylactus hic, ac S. Hieronymus ad Hedibiam, Quaest. VI; Nyssenus, orat. 2 De Resurr.; Justinus, Quaest. CXVII ad Orthodoxos; S. Epiphanius, orat. De Sepultura Christi; Chrysologus, serm. 75; Nazianzenus, tragoedia De Christo patiente, et alii passim. Quare quod S. Leo, epist. 83 ad Monachos Palaestinos, ait, Christum, «revoluto lapide,» die tertia surrexisse, τὸ «revoluto lapide» non causam, sed signum, effectum et argumentum non phantasticae sed verae resurrectionis Christi significat. Agit enim contra eos, qui Christum phantasma, ac omnia opera ejus phantastica fuisse dicebant, uti ipse se in sequenti explicat. Hinc collige contra Calvinum nostrosque Novantes, simili Dei omnipotentia posse totum Christum in Eucharistia contineri sub parva hostia. Si enim Christus penetrando lapidem sepulcri potuit esse in eodem loco cum lapide; ergo et in eadem hostia possunt simul esse magna et plura membra Christi. Calvinistae, ut hoc telum effugiant, respondent lapidem sepulcri instar cerae mollefactum defluxisse, itaque Christo resurgenti locum aperuisse et cessisse. Verum ridiculum hoc est eorum figmentum, ac communi Patrum, Doctorum et Ecclesiae sensui, quod Christus e clauso sepulcro resurrexerit, ex diametro repugnans. Adde, si Deus potest lapidem durum in mollem ceram vertere, cur non potest et corpori spiritualem existendi et lapidem penetrandi modum tribuere? LAPIDEM. — Putant aliqui duplicem fuisse sepulcri lapidem, primum exteriorem, qui exterius sepulcri ostium clauderet; alterum interiorem, qui proprie ipsum sepulcrum obturaret. Sepulcrum enim Christi erat in crypta quasi in camera sive cubiculo, ita ut camera suum haberet ostium, et sepulcrum quoque suum. Ita S. Augustinus, lib. III De Consensu Evang., cap. XXIV; Beda, Borchardus et Maldonatus. Verum Evangelistae non nisi unius lapidis meminerunt, scilicet ejus qui exterius cryptae ostium claudebat: interius enim sepulcrum a parte australi patens erat, ideoque ostio et lapide carebat, uti liquet ex ejus idea, licet Borchardus in Descript. Terrae Sanctae, contrarium censeat, scilicet lapidem hunc clausisse ipsum sepulcrum interius, non cameram exteriorem. Vere Chrysologus, serm. 74: «Lapis, inquit, advolutus probavit mortem, revolutus extitit resurrectionis assertor.» Et Severianus in Catena: «Non dicit: Volvit, sed: Revolvit lapidem, quia lapis advolutus probavit mortem, et revolutus extitit resurrectionis assertor. Mutatur hic ordo rerum. Sepulcrum mortem, non mortuum devorat; domus mortis mansio fit vitalis; uteri nova forma mortuum recipit, reddit vivum.» Hujus rei typus fuit Samson, qui ingressus Gazam, obsessus a Philistaeis custodientibus portam, media nocte surrexit portasque abstulit in montis verticem, quia, ut explicat S. Gregorius, hom. 21: «Redemptor noster ante lucem resurgens, non solum liber de inferno exiit, sed et ipsa inferni claustra destruxit; portas tulit et montis verticem subiit, quia resurgendo claustra inferni abstulit, et ascendendo caelorum regna penetravit.» ET SEDEBAT SUPER EUM, — non quasi fessus ex labore amovendi lapidem a sepulcro, sed ut ostenderet, primo, se esse qui lapidem revolvisset; secundo, ut mulieres adventantes placide exciperet, et contra custodes tueretur; tertio, «ut esset custos sepulcri Dominici,» ait S. Hieronymus, ne quis videns illud vacuum, aliud cadaver in illud inferret, itaque diceret Christum non resurrexisse; quarto, ut milites custodes terreret, q. d. Vos armati ad sepulcrum vigilatis, ut illud, et Christum in eo quasi clausum, ne resurgere queat, custodiatis: en ego caelitus missus illud reseravi, ac Christum ex eo clauso vobis invitis resurrexisse ostendi. Accedite ad me, si audetis, et in me insurgite, ego sedens et securus vos exspecto, vosque omnes, si accedatis, levi attactu prosternam et quasi pulices conficiam. Symbolicas sessionis angeli causas dat hic S. Thomas: «Sedebat, ait, cui nulla inerat lassitudo, ut fidei doctor, ut resurrectionis magister; sedebat supra petram, ut soliditas sedentis daret credentibus firmitatem; ponebat angelus super petram fundamenta fidei, super quam Christus erat Ecclesiam fundaturus. Vel per lapidem monumenti potest designari mors, qua omnes premebantur: per hoc ergo quod angelus super lapidem sedit, significatur quod Christus mortem sua virtute subjecit.» Audi et Bedam: «Sedebat, ut sedendo significaret eum superato mortis auctore sedem regni jam conscendisse perpetui: sedebat autem super lapidem revolutum, quo ostium monumenti claudebatur, ut claustra inferorum ipsum sua virtute dejecisse doceret.» Dices primo: quomodo Matthaeus et Marcus ajunt angelum sedisse, cum Lucas dicat eum stetisse? Respondeo: Stare, per hebraismum, competit cuilibet situi; tantum enim significat rem esse praesentem, sive recta consistat, sive sedeat, sive jaceat. Sic de Magdalena jacente ad pedes Christi eosque lavante et ungente, ait Lucas, cap. VII, 37: «Stans retro secus pedes ejus, lacrymis coepit rigare pedes ejus, et capillis capitis sui tergebat;» «stans,» id est jacens. Adde, aliam esse narrationem Matthaei et Marci a narratione Lucae, uti mox dicam. Dices secundo, quomodo Matthaeus ait angelum sedisse super lapidem revolutum, id est extra sepulcrum, ibique visum a custodibus, cum Marcus dicat mulieres non extra, sed introeuntes in monumentum, id est intra sepulcrum, vidisse angelum. Respondeo angelum primo removisse lapidem, qui ostium cryptae, in qua erat sepulcrum, claudebat exterius, et tum intuitum custodes, qui erant exterius, eos exterruisse, et in fugam compulisse, ne ipsi arcerent feminas ab aditu sepulcri; deinde ingressum esse ipsum sepulcrum, ibique visum a mulieribus, ut eis ostenderet sepulcrum vacuum, ideoque Christum resurrexisse. Unde ait: «Surrexit, sicut dixit: Venite et videte locum ubi positus erat Dominus.» Ita Theophylactus. Aut potius alius fuit angelus de quo Matthaeus, ab angelo de quo Marcus. Angelus enim Matthaei sedebat super lapidem extra sepulcrum, ac mulieres jussit ingredi sepulcrum. Ingressae ergo illae sepulcrum, viderunt ibidem alium angelum, de quo Marcus, qui idem prorsus dixit et confirmavit, quod prior angelus Matthaei dixerat extra sepulcrum. Ita Barradius. Verum dico, idem prorsus dici a Marco cum eo quod dicit Matthaeus. Solet enim Marcus Matthaei esse assecla et interpres. Quare quod Marcus ait: «Introeuntes in monumentum,» sic accipe, q. d. Cum pararent vel inciperent ingredi monumentum: necdum enim illud ingressae erant, sed adhuc extra illud erant, ibique viderunt et audierunt angelum, ut habet Matthaeus. «Introire» enim hic, ut et alibi, significat actum inchoatum, non perfectum. Si velis significare actum perfectum, dicito cum S. Augustino, lib. III De Consensu Evangel., cap. XXIV, et Francisco Luca, mulieres introiisse in monumentum, id est in vestibulum vel septum quod erat ante monumentum, quodque illud dividebat et separabat a reliquo horto: ab eo enim decebat sepulcrum saepe vel septo quopiam sejungi. Porro, quod Lucas, cap. XXIV, ait, mulieres in monumento vidisse et audisse duos angelos, alia et diversa est narratio ab hac narratione Matthaei et Marci, de qua inferius suo loco et ordine dicam.
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3. ERAT AUTEM ASPECTUS EJUS SICUT FULGUR, ET VESTIMENTUM EJUS SICUT NIX. — «Sicut fulgur.» Cur? Respondeo: Primo, quia fulgur affine est, et optime repraesentat naturam et dotes angelorum. Fulgur enim est splendidissimum, celerrimum, efficacissimum, et plusquam igneum: omnia pervadit et sternit. Hac de causa de Cherubinis Dei currum triumphalem stipantibus dicitur, Ezech. I, 14: «Ibant et revertebantur in similitudinem fulguris coruscantis.» Et Psalm. CIII, quem citat Paulus, Hebr. I: «Qui facit angelos suos spiritus, et ministros suos flammam ignis.» Secundo, fulgur significat gloriam angelorum, quae divinae cognitionis fulgure coruscat: fulguri enim natura quasi est spiritualis et caelestis origo, aeque ac angelis, tam quoad naturam, quam quoad gratiam et gloriam. Rursum fulgur significat gloriam Christi resurgentis; corpus enim Christi gloriosum radiabat ut fulgur. Angeli enim cum apparent, ea specie apparent, quae convenit rei propter quam apparent. Cum ergo hic angelus appareat ut repraesentet resurrectionem gloriosam Christi, hinc facies ejus fulgurabat: fulgur enim est fulgidissimum, fortissimum, subtilissimum et agillimum. Unde optime repraesentat quatuor dotes corporis gloriosi, tam Christi quam Beatorum; scilicet claritatem, impassibilitatem, subtilitatem et agilitatem. Per resurrectionem enim Christi «infirmitas,» ait S. Leo, serm. 1 De Ascens., «in virtutem, mortalitas in immortalitatem, contumelia transivit in gloriam.» Tertio, et magis apposite, fulgur repraesentat zelum, terrorem et iram angeli, contra impios Judaeos et milites custodes sepulcri, volentes impedire Christi resurrectionem: fulgur enim est symbolum belli acris et celeris, ac bellatorum acrium et ardentium. Fulgur enim jungitur cum tonitru, ex eoque quasi flamma erumpit. Unde fulgur dicitur filius tonitrui. Gabriel ergo hic inducitur ut Mars quidam fulgurans et fulminans, ac suo robore quasi fulmine omnia penetrans, dejiciens, afflans, incinerans, ut custodes percellat. Unde iis solis apparuit ita effulgurans, ut in eos videretur velle insilire; mulieribus vero fulgur hoc attemperavit, ac vultum gloriosum quidem, sed blandum et jucundum ostendit. Beati enim apparent singulis ea specie et forma, qua ipsi volunt: quare mulieribus apparuit duntaxat candidatus, scilicet indutus stola candida, ut habet Marcus, cap. XVI, 3. Sic idem Gabriel Danieli, cap. X, 5, repraesentans robur et victorias Machabaeorum contra Antiochum Epiphanem, apparuit fulgurans: «Facies ejus, inquit, velut species fulguris, et oculi ejus ut lampas ardens.» Audi S. Gregorium, hom. 21 in Evang.: «In fulgure etenim terror timoris est, in nive autem blandimentum candoris: quia vero omnipotens Deus et terribilis peccatoribus, et blandus est justis, recte testis resurrectionis ejus angelus, et in fulgure vultus, et in candore habitus demonstratur, ut de ipsa sua specie terreret reprobos et mulceret pios. Unde recte quoque populum per deserta gradientem, columna ignis in nocte et columna nubis praeibat in die. In igne enim terror est, in nube autem visionis lene blandimentum: dies vero vita justi, et nox accipitur vita peccatoris.» Tropologice: Sancti et angelici praedicatores sint sicut tonitrua et fulgura, quae peccatorum vitia tonando et fulminando conterant, afflent et perdant. Sic de S. Basilio ait S. Gregorius Nazianzenus in ejus funere: «Tonitru tuus, o Basili, erat sermo, at vita fulgur.» Sic Joannes et Jacobus a Christo vocantur Boanerges, Marc. III, 17, id est filii tonitrui, hoc est tonantes et fulminantes contra impietatem et impios. Plura hac de re dixi, Apoc. IV, 5. Anagogice: fulgur repraesentat ignem gehennae, paratum impiis Judaeis et custodibus Christi hostibus, quia fulgura sunt sulphurea olentque ignem et sulphur; gehenna autem ardet igne et sulphure, Apocal. XX, 9; Isaiae XXX, 33. Hinc et Sibylla praedixit Antichristum ab angelo occidendum et afflandum fulmine, uti dixi Apocal. XIX, 11. ET VESTIMENTUM EJUS SICUT NIX, — purum et candidum. Unde Marcus illud vocat «stolam candidam,» Lucas «vestem fulgentem.» Candor hic et fulgor significat primo, puritatem, innocentiam et castitatem Angelorum; secundo, gaudium et gloriam resurrectionis Christi, ac praesertim dotem claritatis. Audi S. Gregorium, hom. 21 in Evang.: «Quia stola candida coopertus apparuit, quia festivitatis nostrae gaudia annuntiavit. Candor etenim vestis splendorem nostrae denuntiat solemnitatis. Nostrae dicamus, an suae? Sed ut fateamur, verius et suae dicamus et nostrae. Illa quippe Redemptoris nostri resurrectio et nostra festivitas fuit, quia nos ad immortalitatem reduxit; et Angelorum festivitas extitit, quia nos revocando ad caelestia eorum numerum implevit. In sua ergo ac nostra festivitate angelus in albis vestibus apparuit, quia dum nos per resurrectionem Dominicam ad superna reducimur, caelestis patriae damna reparantur.» Vide dicta Eccles. cap. IX, 8, ad illa: «Omni tempore sint vestimenta tua candida.»
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4. PRAE TIMORE AUTEM EJUS EXTERRITI SUNT CUSTODES, ET FACTI SUNT VELUT MORTUI, — id est attoniti «et stupefacti instar mortuorum,» ait S. Hieronymus, quia fulminantem angelum sibi necis fulmen minitantem et quasi evibrantem cernebant. Timebant enim ne ab eo quasi a fulmine afflarentur, necarentur et in cineres redigerentur. Si angelus, solo vultu fulgureo intuendo custodes, adeo eos perculit et stupefecit, quid fecisset si manus in eos injecisset suumque robur exeruisset? Nam unus angelus hac ratione occidit una nocte 185 millia militum in castris Sennacherib, Isaiae XXXVII, 36.
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5. RESPONDENS AUTEM ANGELUS DIXIT MULIERIBUS: NOLITE TIMERE VOS. — Dices, quomodo Matthaeus et Marcus unum duntaxat angelum a feminis visum dicunt, cum Lucas duos visos asserat, qui mulieres consternatas aliis verbis quam iis quae habet Matthaeus et Marcus, consolati sint? Respondeo: Aliam esse historiam et narrationem Lucae ab hac Matthaei, ac posterius contigisse, uti inferius ostendam. MULIERIBUS, — scilicet Magdalenae, Mariae Jacobi, Joannae et caeteris, ut habet Lucas cap. XXIV, 10. Falluntur igitur qui putant Magdalenam, viso sepulcro vacuo, illico recurrisse ad Apostolos, ut eis hoc nuntiaret, nec vidisse angelos, sed eos duntaxat visos fuisse a Maria Jacobi et caeteris. Joannes ergo, cap. XX, 1, dum solam Magdalenam nominat, eamque ad Apostolos recurrisse narrat, sub ea caeteras omnes socias intelligit. Magdalena enim erat dux et choraga omnium. Eva cum diabolo colloquens incurrit mortem, hae vero cum angelo colloquentes invenerunt vitam. Audi Severianum in Catena: «Surgente Domino, terrenis redditur caeleste consortium, et mulieri, cui fuerat cum diabolo lethale consilium, fit cum angelo vitale colloquium.» Evam imitantur magae et sagae, quae cum diabolo colloquentes hauriunt mortem; Magdalenam vero imitantur poenitentes, quae angelos invocantes vitam nanciscuntur. NOLITE TIMERE VOS. — Τὸ «vos» habet emphasin: «Cum ait: Vos,» inquit S. Chrysostomus, «multum id prae se fert honoris, et simul declarat eos, qui summa audacia facinus illud ausi fuerant patrare, nisi resipuerint, extrema passuros esse. Non enim vestrum est, inquit, metuere, sed illorum qui crucifixerunt.» Et S. Gregorius, homil. 21 in Evang.: «Paveant illi, inquit, qui non amant adventum supernorum civium; pertimescant qui carnalibus desideriis pressi, ad eorum se societatem pertingere posse desperant. Vos autem cur pertimescitis, quae vestros concives videtis?» SCIO ENIM QUOD JESUM, QUI CRUCIFIXUS EST, QUAERITIS. — Τὸ «enim» dat causam, cur, angelo viso, non debeant timere, sed exhilarari et gaudere, quia scilicet utrique amant et colunt Jesum crucifixum, eique famulantur et serviunt, q. d. Angelus: «Ad illius obsequium veni, ad cujus vos venitis, et unum Dominum habemus, et unam voluntatem,» ait Christianus Druthmarus, qui ante septingentos annos scripsit in Matthaeum, sub annum Domini 850, ac Rabano, Angelomo, Simeoni Metaphrasti et Haymeni fuit coaevus. Nominat crucifixum, tum ut ostendat se non erubescere, sed palam profiteri crucem et crucifixum, seque ejus esse servum, eo quod crux Christo ejusque asseclis summo sit honori et gloriae; tum ut significet fructum crucis Christi, scilicet quod ipsa «caput et summa» sit «bonorum,» ait S. Chrysostomus, quodque per crucem Christus non solas feminas, caterosque homines redemerit, sed et angelos exhilararit, imo eis gratiam et gloriam contulerit, uti censent graviores Theologi cum Francisco Suarez, sicut ostendi cap. XVIII, vers. 12 et 13. Denique quod per crucem angelos hominibus, et caelum terrae reconciliarit, «pacificans per sanguinem crucis, sive quae in terris, sive quae in caelis sunt,» ait Paulus, Coloss. I, 20.
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6. NON EST HIC; SURREXIT ENIM, SICUT DIXIT: VENITE, ET VIDETE LOCUM UBI POSITUS ERAT DOMINUS. — Syrus, «Dominus noster.» «Non est hic per praesentiam carnis,» ait S. Gregorius, «qui tamen nusquam deerat per praesentiam majestatis.» Surrexit enim. — Graece ἠγέρθη, id est «evigilavit, excitatus, expergefactus est» a morte, quasi e brevi levique somno, ad vigiliam lucis et vitae: ἐγείρω enim est «excito, expergefacio, suscito, erigo». Christo enim mors fuit instar somni; in sepulcro enim per 36 horas quasi dormivit, mox mane diei Dominicae quasi expergefactus surrexit. Sic fiet et nobis. Quare sicut somnus est brevis quaedam mors, sic et mors est longior quidam somnus. Unde Poeta: «Stulte, quid est somnus, gelida nisi mortis imago?» Hinc Paulus, I Cor. XV, vita functos non vocat mortuos, sed «dormientes,» quia scilicet ex somno mortis omnes suscitabimur, et resurgemus ad vitam in die judicii. Rursum ἠγέρθη, id est «evigilavit», sicut arbores in hieme quasi nudatae et dormientes, evigilant in vere, cum frondere, florere et fructus producere incipiunt. Ita S. Hieronymus, vel quisquis est auctor, in cap. XVI Marci: «Radix, ait, amara crucis evanuit: flos enim vitae cum fructibus erupit, id est, qui jacuit in morte, surrexit in gloria;» ac in eadem fideles suos resurgere faciet. Quare, ut ait S. Leo, serm. 1 De Ascens.: «Quo praecessit gloria capitis, eo spes vocatur et corporis.» Ipse enim «reformabit corpus humilitatis nostrae configuratum corpori claritatis suae,» Philipp. III, 21. «Seminatur enim corpus in corruptione, surget in incorruptione; seminatur in ignobilitate, surget in gloria; seminatur in infirmitate, surget in virtute; seminatur corpus animale, surget corpus spiritale,» I Corinth. XV, 42. Hoc sibi jugiter proposuerunt omnes Martyres et Sancti, ideoque hac spe roborati quoslibet labores, aerumnas, cruces generose superarunt, quorum primitiae fuere Machabaei: lege eorum gesta et dicta II Machab. VII; nimirum «spes Christianorum est resurrectio mortuorum,» ait Tertullianus, lib. De Resurrect. Et S. Augustinus, serm. 3 De Ascens.: «Nos, ait, mors Christi vivificavit, nos resurrectio erexit, nos ascensio consecravit.» SICUT DIXIT. — Urget angelus oraculum et promissum Christi, q. d. Christus, quem omnes habuistis ut sanctum et divinum Prophetam, praedixit et promisit se a morte die tertia surrecturum. Ergo credite eum surrexisse: nec enim tantus Propheta mentiri potuit aut voluit, praesertim cum jam videatis corpus e sepulcro abiisse et surrexisse, uti ego, qui sum angelus Dei vivi et veri, annuntio et certissime assevero. Idem praedixit ipse per Davidem, Psal. XV, dicens: «Quoniam non derelinques animam meam in inferno, nec dabis Sanctum tuum videre corruptionem;» quia, ut ait S. Petrus, Act. II, 24: «Impossibile erat teneri illum ab eo [inferno].» Porro, Christus prius resurrexit quam ungeretur a mulieribus, ut ostenderet se ea unctione non egere, utpote qui propria virtute resurgeret. Aliam causam moralem dat S. Bernardus, serm. 12 in Cant., quod mallet hujus unctionis pretium pauperibus quam sibi attribui: «Proinde, inquit, Dominus Jesus paratam sibi confectionem expendi noluit in suo corpore mortuo, ut servaret vivo, id est Ecclesiae: ipsa est charius corpus Christi: quod ne mortem gustaret, morti illud alterum traditum fuisse, nullus Christianus ignorat; ipsum ungi, ipsum foveri desiderat, ipsius infirma membra cupit fomentis ac curationibus relevari: ipsi ergo pretiosa unguenta retinuit, cum anticipans horam et accelerans gloriam, mulierum devotionem non elusit, sed instruxit.» Exemplum simile recenset S. Hieronymus, epist. ad Lucinium: «Exuperius, inquit, Tolosae episcopus, viduae Sareptensis imitator, esuriens pascit alios, et ore pallente jejuniis, fame torquetur aliena, omnemque substantiam Christi visceribus erogavit. Nihil illo ditius, qui corpus Domini canistro vimineo, sanguinem portat in vitro.» VENITE (ingredimini mecum in sepulcrum: nam propter vos ingressuras ego lapidem grandem ab eo removi), ET VIDETE LOCUM UBI POSITUS ERAT DOMINUS. — Ut per ocularem inspectionem, ait Chrysostomus, videatis corpus ejus hic non esse, sed ex eo resurrexisse, «ut si meis verbis non creditis, vacuo credatis sepulcro,» ait S. Hieronymus. Angelus ergo praeivit viam, et quasi dux introduxit mulieres in sepulcrum eisque illud vacuum ostendit, ut ex eo Christum surrexisse non dubitent.
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7. ET CITO EUNTES, DICITE DISCIPULIS EJUS QUIA SURREXIT; ET ECCE PRAECEDET VOS IN GALILAEAM; IBI EUM VIDEBITIS: ECCE PRAEDIXI VOBIS. — «Cito,» ut cito levetis et abstergatis discipulorum maerorem, conceptum ex morte Christi magistri sui, ac animos eorum maestos erigatis et gaudio repleatis per nuntium resurrectionis Christi laetissimum. Hoc enim accipere prae aliis meruere hae mulieres, quia prae aliis Christi studiosae ejus sepulcrum adierunt. Causam symbolicam dat S. Gregorius, homil. 25, dicens: «Quia enim in paradiso mulier viro propinavit mortem, a sepulcro mulier viris annuntiat vitam; et dicta sui vivificatoris narrat, quae mortiferi serpentis verba narraverat. Ac si humano generi non verbis Dominus, sed rebus dicat: De qua manu vobis illatus est potus mortis, de ipsa suscipite poculum vitae.» DICITE DISCIPULIS. — Addit Marcus: «et Petro,» q. d. Et maxime Petro, et imprimis Petro; tum quia Petrus, absente Christo, erat primus et princeps Apostolorum; tum quia Petrus uti prae caeteris Christum diligebat, ita et prae caeteris in morte ejus maerebat. Addit tertiam causam S. Gregorius, homil. 21 in Evang.: «Quia, inquit, si hunc nominatim non exprimeret qui magistrum negaverat, venire inter discipulos non auderet: vocatur ergo ex nomine, ne desperaret ex negatione. Qua in re considerandum nobis est, cur omnipotens Deus eum quem cunctae Ecclesiae praeferre disposuerat, ancillae vocem pertimescere et seipsum negare permisit. Quod nimirum magnae actum esse pietatis dispensatione cognoscimus, ut is qui futurus erat pastor Ecclesiae, in sua culpa disceret, qualiter aliis misereri debuisset. Prius itaque cum ostendit sibi, et tunc praeposuit caeteris, ut ex sua infirmitate cognosceret, quam misericorditer aliena infirma toleraret.» PRAECEDET. — Id est praecedere decrevit, destinatque et de facto praecedet per dotem agilitatis, qua omnes antevertet. Unde Euthymius: «Praecedet,» ait, id est «praeveniet vos,» prius ibi erit quam vos. IN GALILAEAM. — Cur? Respondeo: Primo, quia Galilaea erat Apostolorum patria, in quam ipsi post mortem Jesu redire cogitabant, ut apud suos commodius et tutius agerent. Secundo, quia in Galilaea volebat se Christus omnibus discipulis convocatis et congregatis palam ostendere; hos enim Judaei in Judaea congregari non permisissent: nam ipsi perpetuo Christum ejusque Apostolos fuerant persecuti, ut patet Joann. XI, 8 et seq. Unde Apostoli aversabantur Judaeos et Judaeam, cupiebantque redire in Galilaeam, ne in Judaea Judaeorum metus perturbaret, ait S. Chrysostomus. Tertio, quia in Galilaea plerumque praedicaverat et miracula plurima patrarat Christus. Jubet ergo Apostolos eo redire, ut ex locis ipsis, in quibus praedicaverat, suorum dogmatum et miraculorum recordentur. Symbolice: audi S. Gregorium, hom. 21: «Galilaea namque notat transmigrationem a morte ad vitam. Jam quippe Redemptor noster a passione ad resurrectionem, a morte ad vitam, a poena ad gloriam, a corruptione ad incorruptionem transmigraverat. Et prius post resurrectionem in Galilaea a discipulis videtur, quia resurrectionis ejus gloriam post laeti videbimus, si modo a vitiis ad virtutum celsitudinem transmigramus. Qui ergo in sepulcro nuntiatur, in transmigratione ostenditur; quia is qui in mortificatione carnis agnoscitur, in transmigratione mentis videtur.» Sed de Galilaea rursum dicendum vers. 17. Apparuit tamen Christus Apostolis quoque in Judaea, sed clam et obiter, uti mox videbimus: in Galilaea vero publice et diu. Audi S. Hieronymum, epist. 130 ad Hedibiam, Quaest. VII: «In altero (in Jerusalem) pro consolatione timentium videbatur, et videbatur breviter rursumque ex oculis tollebatur; in altero (in Galilaea) autem tanta familiaritas erat et perseverantia, ut cum ipsis pariter vesceretur.» Unde et Paulus Apostolus refert eum quingentis simul apparuisse discipulis, I Cor. XV, 6. Hic jam ordine historico intexenda sunt quae habet Lucas, XXIV, 3, nimirum Magdalenam cum sociabus, dum invitante angelo ingressae Christi sepulcrum, viderent illud vacuum, corpusque Christi abesse, partim ex ejus absentia, partim ex aspectu duorum angelorum ibi apparentium, vultum dejecisse et consternatas fuisse: quare angelos earum timorem et consternationem erexisse, et simul earum diffidentiam, quod angelo priori dicenti Christum resurrexisse non plane credidissent, duriuscula increpatione castigasse. Illam enim Lucae narrationem non eamdem esse cum hac Matthaei et Marci, uti nonnulli putant, sed diversam, liquet ex ipsis verbis quae plane diversa sunt; item ex eo quod in Luca duo angeli apparuisse dicuntur, hic vero in Matthaeo et Marco unus duntaxat. Audi Lucam: «Et ingressae non invenerunt corpus Domini Jesu. Et factum est, dum mente consternatae essent de isto, ecce duo viri steterunt secus illas in veste fulgenti. Cum timerent autem, et declinarent vultum in terram, dixerunt ad illas: Quid quaeritis viventem cum mortuis? Non est hic, sed resurrexit: recordamini qualiter locutus est vobis, cum adhuc in Galilaea esset, dicens: Quia oportet Filium hominis tradi in manus hominum peccatorum, et crucifigi, et die tertia resurgere.» Graece est, ἐν ἐσθῆτι ἀστραπτούσῃ, id est in vestibus fulgurantibus et instar fulguris coruscantibus, ut ex iis agnoscerentur non esse homines, sed caelites, ac simul Christi resurgentis et de morte triumphantis gloriam repraesentarent. Vide dicta vers. 3.
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8. ET EXIERUNT CITO DE MONUMENTO CUM TIMORE ET GAUDIO MAGNO, CURRENTES NUNTIARE DISCIPULIS EJUS. — «Cum timore,» id est cum sacro horrore quem spirabat tum Christi sepulcrum, tum angeli fulgurantes, tum resurrectio Christi eis ab angelis nuntiata, quae eis utpote de Christi morte maestis, deque eo ungendo cogitantibus, uti inopinata, ita pene incredibilis accidit: quare novus accessit timor, ne forte haec angelorum visio phantasticum esset spectrum, quod illas deluderet, ac Jesu corpus furto sublatum foret. ET GAUDIO MAGNO, — quod angelos vidissent, et tam laetum ab eis resurrectionis nuntium accepissent. Habebant ergo alternantes animi motus timoris et gaudii, inter se confligentes et dimicantes, ut patebit ex seq. Ita S. Hieronymus: «Duplex, ait, mentes mulierum tenebat affectus, timoris et gaudii: alter de miraculi magnitudine, alter ex desiderio resurgentis.» Et Euthymius: «Cum timore, ait, ob admiranda quae viderant; cum gaudio vero, ob laetum nuntium quod audierant.» CURRENTES NUNTIARE DISCIPULIS EJUS. — Quomodo et quid nuntiarint, tacet Matthaeus, sed explicant Joannes et Lucas; verum diversimode. Joannes enim ait, Magdalenam redeuntem tantum dixisse Petro: «Tulerunt Dominum meum de monumento, et nescimus ubi posuerunt eum.» Lucas vero ait, illas omnia visa et audita, ac per consequens etiam visionem angelorum, narrasse Apostolis. Dices: Unde haec diversitas? Respondeo: Ex eo quod hae mulieres erant pavidae et dubiae, ut jam dixi, ideoque nemini in via quidquam dixerunt, ut habet Marcus. Itaque quia ipsae non certo et firmiter credebant Christum resurrexisse, quod tamen ab angelis audierant; hinc alternantes earum cogitationes, similes et alternantes emittunt voces; modo enim visionem angelorum referunt, modo suam sententiam eloquuntur, qua putabant corpus Domini e sepulcro a quopiam esse sublatum. Hoc posterius, quia ab aliis Evangelistis praetermissum erat, idcirco solus idipsum narrat Joannes. Hic ergo ordine historico inserendum est quod recenset Joannes, XX, a vers. 2 usque ad 19. Verba ejus in pauca contraham, ut ordinem rei gestae assignem, per quem inter se conciliantur Evangelistae, qui alioqui videntur implexi et inter se diversi, imo contrarii. Ordo hic fuit: Magdalena cum sociabus visis auditisque angelis, e sepulcro cucurrit et rediit in Jerusalem, ut visa et audita nuntiaret Apostolis. Iis auditis, mox Petrus et Joannes cucurrerunt ad sepulcrum; secutae est currentes Magdalena cum sociabus; Petrus et Joannes ingressi sepulcrum Christi, visis duntaxat ejus linteis, mirantes domum redierunt. Redeuntes secutae sunt sociae Magdalenae; sed Magdalena ipsa mansit apud sepulcrum plorans ex metu et desiderio inveniendi corporis Christi. Quare subinde respectans in monumentum, vidit duos angelos reverentiam exhibentes Christo, qui erat a tergo Magdalenae. Magdalena ergo vertens se ut videret quis esset a tergo, cui reverentiam exhibebant angeli, vidit Jesum specie hortulani, ac audita ejus solita compellatione, «Maria,» eum agnovit pedesque ejus tenuit, etc., quae in Joanne explicanda sunt. Prima ergo sola Magdalena, ut est in Marco, vidit Christum resurgentem, utpote quae amore Christi prae caeteris ardebat, ideoque ejus sepulcro indivulsa adhaerebat. Mox, Christo jubente, Magdalena caeteras mulieres abeuntes festino gradu subsecuta et assecuta, ibi cum eis rursum Christum vidit et audivit salutantem. Ita S. Chrysostomus, Hieronymus, Theophylactus, Euthymius et alii. Unde sequitur:
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9. ET ECCE JESUS OCCURRIT ILLIS, DICENS: AVETE. ILLAE AUTEM ACCESSERUNT ET TENUERUNT PEDES EJUS, ET ADORAVERUNT EUM. — Sicut post aulicos sequitur rex, post sacerdotes Pontifex; sic hic post angelos sequitur Christus, ac resurrectionem suam, quam angeli verbis asseruerant, ipso facto ostendens se redivivum piis feminis confirmat. Volebat enim angelos ad hoc sternere sibi viam, tum ut facilius illae crederent ipsum resurrexisse, tum ne, si sine praemonitione, ex inopinato se gloriosum eis spectandum exhiberet, eas percelleret et exanimaret. OCCURRIT. — Quia ipsae prae viris ipsum quaerebant magno pietatis affectu et desiderio. Qui enim Jesum ardenter quaerit, Jesum sibi amanter occurrentem invenit, juxta illud: «Petite, et dabitur vobis; quaerite, et invenietis,» Matth. VII, 7. Ita S. Hieronymus: «Quae sic, inquit, quaerebant, quae ita currebant, merebantur obvium habere resurgentem Dominum, et primum audire Avete, ut maledictum Evae mulieris in mulieribus subverteretur.» In quam sententiam et Hilarius: «Quod primum mulierculae Dominum vident, salutantur, genibus advolvuntur, nuntiare Apostolis jubentur, ordo in contrarium causae principalis est redditus, ut quia a sexu isto coepta mors esset, ipsi primum resurrectionis gloriae et visus, et fructus, et nuntius redderetur.» Tropologice Rabanus: «Iter virtutum inchoantibus, ait, Christus adjuvando occurrit.» Porro, Eva nobis perditionis et ploratus est mater. Unde notant quidam infantes masculos qui ex Adam nascuntur, plorando ingeminare A, quae est prima littera Adae; femellas vero vagiendo ingeminare E, quae est prima littera Evae, quasi suorum parentum lapsum, indeque suam ruinam deplorent. Hae mulieres pro Eva audiunt Ave, quia resurrectionis, salutis et gaudii sunt administrae. Hinc B. Virgini Christiparae, harum reginae et principi accinimus: «Ave, maris stella, Dei mater alma,» etc. AVETE. — Graece χαίρετε, id est «gaudete, salvete»; Syrus, «pax vobis.» Haec enim est Hebraeorum propria salutatio, qua nomine pacis omne bonum omnemque felicitatem apprecantur; Arabicus, «laetamini,» quia me magistrum vestrum quem morientem vidistis, jam redivivum videtis, ut eamdem, quam prius, vestri curam geram, ac ad similem resurrectionem gloriamque vos perducam. Ita exemplo Christi animae beatae et angeli, dum apparent hominibus, ingerunt eis laetitiam, fiduciam et gaudium, daemones vero et animae damnatae ingerunt maestitiam, pavorem et desperationem, faciuntque maestos, anxios, perplexos et desperabundos. ILLAE AUTEM ACCESSERUNT (tam amica salutatione Jesu allectae), ET TENUERUNT (Vatablus, «prehenderunt») PEDES EJUS. — Id est, ex reverentia et amore tantae majestatis, ac ex gaudio tam novae et gloriosae resurrectionis Christi Domini dilectique sui, complexae sunt, constrinxerunt et osculatae sunt pedes illius. Docuit hoc illas facere suo exemplo Magdalena, quae primo poenitens pedes Jesu lavit et tersit, deinde post resurrectionem prima eosdem voluit tenere et osculari, Joan. XX, 17. Sic Sunamitis apprehendit pedes Elisaei, orans ut filium mortuum resuscitaret, IV Reg. IV, 27. Sic fideles amplectuntur et osculantur pedes Pontificis, aeque ac virorum sanctitate illustrium. Christus hic se a feminis tangi permisit, ut eis se vere resurrexisse demonstraret, easque resurrectionis suae testes et praecones efficeret. Unde Chrysostomus: «Postquam, ait, immensa cum laetitia ad eum accurrissent, per tactum resurrectionis documentum et certitudinem acceperunt.» Et Euthymius: «Illae quidem ex desiderio et reverentia pedes tenuerunt: ipse vero non prohibuit, praestans ut per tactum persuasiores efficerentur, quod phantasma non esset.» ET ADORAVERUNT EUM — latria, quasi verum Messiam, sive Christum Dei Filium, qui vi deitatis suae humanitatem suam e morte suscitasset, uti ipse vivens eis praedixerat. Visio ergo resurrectionis Christi illustravit, confirmavit auxitque fidem divinitatis ejusdem ac caeterorum mysteriorum, quae a Christo dum viveret docente audierant, sed non plene intellexerant. Quare cum Thoma, si non ore, certe corde dixerunt: «Dominus meus, et Deus meus.»
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10. TUNC AIT ILLIS JESUS: NOLITE TIMERE, ITE, NUNTIATE FRATRIBUS MEIS UT EANT IN GALILAEAM; IBI ME VIDEBUNT. — «Nolite timere;» visio enim rerum supernaturalium et caelestium, uti erat resurrectio Christi, naturam ipsam intuentium eorumque oculos et animos concutit eisque timorem et horrorem sacrum injicit. Vide S. Hieronymum: «Et in veteri, ait, et in novo Testamento hoc semper observandum est, quod, quando augustior aliqua apparet visio, primum timor pellitur, ut sic mente pacata possint, quae dicuntur, audiri.» ITE, NUNTIATE FRATRIBUS MEIS. — Christus jam gloriosus mira benignitate, ad dandum nobis humilitatis exemplum, dignatur discipulos suos vocare «fratres» ad eorum consolationem, ut eos maestos et dejectos in spem animumque erigat, q. d. Dicite Apostolis, qui filii sunt unius ejusdem mecum Dei Patris, sed adoptivi per gratiam, cum ego sim filius naturalis per deitatem, quam ab eo accepi qua Deus, et per unionem hypostaticam cum deitate quam ab eo accepi qua homo. Causam dat S. Chrysostomus, et ex eo Euthymius: «Mulieribus autem, inquit, pro Apostolis usus est ad Apostolos, honorans genus quod ex serpentis seductione infame factum fuerat. Et quia mulier viro facta est causa maeroris, nunc mulieres fiunt viris ministrae gaudii.» Perperam ex hoc dicto Christi collegit Lutherus, feminis quoque licere concionari: aliud enim est nuntiare, aliud concionari. Quod si Christus Magdalenae dixisset: Concionare, ipsa concionari potuisset et debuisset. IBI ME VIDEBUNT. — q. d. In Galilaea familiariter, crebro, diu, palam et libere mea visione fruentur, mecum ore ad os colloquentur et agent: in Judaea non ita, etsi ibidem etiam quandoque eis appariturus sim. Nam in Judaea Christus ipso die resurrectionis, sive Paschatis, sexies hoc ordine apparuit. Primo, apparuit matri suae Virgini Deiparae, ut docet S. Ambrosius, lib. De Virgin., post principium; S. Anselmus, lib. VI De Excellentia Virginis; Rupertus, lib. VII Divin. Offic., cap. XXV; S. Bonaventura in Vita Christi, cap. LXXXVII. Estque hic communis Doctorum et fidelium sensus, quem evincit tum Virginis praecedens dolor de passione et morte sui unigeniti, item merita et dignitas tantae matris; tum amor et pietas tanti filii erga talem matrem. Secundo, apparuit Magdalenae apud sepulcrum, Marc. XVI, 9, et Joan. XX, 16; tertio, apparuit eidem cum caeteris mulieribus redeuntibus Jerusalem, in via, Matth. XXVIII, 9; quarto, apparuit Petro, Luc. XXIV, 34; quinto, duobus discipulis euntibus in Emmaus, ibidem; sexto, omnibus, puta decem Apostolis: Thomas enim aberat, Judas vero se suspenderat, ergo ex duodecim soli restabant decem, Luc. XXIV, 36. Post diem Paschatis vero, primo, apparuit undecim Apostolis praesente jam Thoma ipsa octava Paschatis, quae jam vocatur Dominica in Albis, Joan. XX, 26; secundo, apparuit septem discipulis, inter quos erant Petrus et Joannes, piscantibus in mari Galilaeae, Joan. XXI, 1; tertio, apparuit in monte Galilaeae multis, imo plusquam quingentis fratribus, uti dictum est, ex instituto Christi, qui se futurum in Galilaea praedixerat, et misit eo Apostolos, ut omnes discipulos suos convocarent ad se ibi videndum.
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11. QUAE CUM ABIISSENT, ECCE QUIDAM DE CUSTODIBUS VENERUNT IN CIVITATEM, ET NUNTIAVERUNT PRINCIPIBUS SACERDOTUM OMNIA QUAE FACTA FUERANT. 12. ET CONGREGATI CUM SENIORIBUS, CONSILIO ACCEPTO, PECUNIAM COPIOSAM DEDERUNT MILITIBUS, — Judaei pontifices et seniores, audito nuntio resurrectionis, ac spreta veritate, dederunt pecuniam copiosam militibus custodibus, ut mentiantur discipulos Christi nocte surripuisse corpus Christi, quod erat pecunia eadem vel simili, qua prius ad Jesum proditurum instigarant Judam proditorem. Vide hic gradus peccatorum, quibus peccatores continuo descendunt altius, donec in Tartarum ruant: unum enim peccatum, nisi poenitentia deleatur, trahit hominem ad alterum et alterum, donec eum pertrahat in Tartarum, juxta illud Isaiae V, 18: «Vae qui trahitis iniquitatem in funiculis vanitatis, et quasi vinculum plaustri peccatum.»
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13. DICENTES: DICITE QUIA DISCIPULI EJUS NOCTE VENERUNT ET FURATI SUNT EUM NOBIS DORMIENTIBUS. — Intuere hic quam caeca sit pontificum perversitas: nam per eam auxerunt resurrectionis Christi famam et fidem, quam conabantur extinguere, ait S. Chrysostomus. Dicunt enim «adynata» et incredibilia. Nam primo, ait Remigius: «Si custodes dormierunt, quomodo furtum viderunt?» Et S. Augustinus in Psal. LXIII: «Dormientes, ait, testes adhibes. Vere tu ipse obdormisti, qui scrutando talia defecisti.» Secundo, discipuli Christi pavidi fugerant, et de sua salute solliciti in latebras se abdiderant: quomodo ergo ausi fuissent Christi corpus rapere, quod sciebant a tot militibus custodiri? Magna ergo caecaque fuit malignitas seniorum, qui, ut ait Severianus in Catena: «Non contenti interfecisse magistrum, discipulos etiam perdere moliuntur,» ut scilicet in eos, quasi Jesu, rei a se damnati, fures, Pilatus poena capitis animadvertat. Tertio, incredibile est milites Romanos adeo fideles et vigiles, ad unum omnes apud Christi sepulcrum obdormisse, praesertim cum scirent de capite suo agi. Et esto omnes obdormissent, sane excitati fuissent strepitu lapidis grandis, qui e sepulcro ab Apostolis raptoribus corporis Christi amovendus erat, ac corporis Christi adeo magni compositione, involutione et exportatione. Ita S. Chrysostomus: «Quomodo, inquit, furarentur, qui nec apparere audebant? et si vivum adhuc videntes fugerunt, quomodo eo mortuo milites non timuissent? et quare non prima potius nocte furati essent, quando nemo aderat? et si essent furati, an sudarium reliquissent? an in exeundo morarentur? Certe confirmant isti resurrectionem: confitentur enim corpus non esse in sepulcro: non esse autem sublatum, ostendit custodia militum et pavor discipulorum. Ergo mentita est hic invitas sibi.» Quocirca vere et acute Severianus: «Discipulorum crimen esse faciunt, ait, virtutem magistri. Plane amiserunt milites, perdiderunt Judaei: sed discipuli magistrum suum non furto, sed fide; virtute, non fraude; sanctitate, non crimine; vivum, non mortuum sustulerunt.» Porro Severianus hic fuit Episcopus Gabalensis, vir eloquentissimus, de quo Gennadius, lib. De Viris illustr. Fuit coaevus et familiaris S. Chrysostomi, cujus invitatu subinde Constantinopoli concionatus est. Extat ejus concio tom. V Operum S. Chrysostomi. Dices: Quomodo custodes non timuerunt Christi resurgentis et angeli fulgurei quem viderant, vindictam tanti sui mendacii, imo manifestam ejus confusionem, quod scilicet Christus se redivivum publice ostenderet? Respondet Jansenius: Pontifices eis persuasisse Christum non resurrexisse ad vitam communem et corpoream, ut hominibus visibilis appareret, sed ad spiritualem, ut cum angelis ageret; aut certe non in Judaea, sed in Galilaea suis Galilaeis duntaxat appariturum. Verum planius dicas milites excaecatos fuisse auctoritate pontificum, et sua avaritia sitique pecuniae, aeque ac Judas, qui erat Apostolus Christi. Quare in auro praesenti habentes defixos oculos et mentem, non cogitabant, nec metuebant vindictam, praesertim cum nullam talem vim angeli ad sepulcrum excubantis experti fuissent.
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14. ET SI HOC AUDITUM FUERIT A PRAESIDE, NOS SUADEBIMUS EI, ET SECUROS VOS FACIEMUS. — «Suadebimus,» id est persuadebimus Pilato somnum et negligentiam vestram in corpore Christi custodiendo esse levem et venia dignam, nec ex ea quippiam mali accidere posse: scit enim ipse nostram, non ipsius causam hic agi, adeoque ipse in nostri gratiam, contra suam conscientiam Jesum damnavit ad crucem; si tam mollis fuit in Jesu ad nostram instantiam injuste damnando, multo molliorem se exhibebit in vobis ad nostram instantiam absolvendis. Verum milites hosce Pilato secreto hunc fucum et rem totam detexisse, ac Christi resurrectionem confirmasse, idque Pilatum ad Tiberium Caesarem scripsisse, qui proinde Christum inter deos referre voluerit, ita ex ipsius Pilati actis narrat Hegesippus in Anacephalaeosi: «Judaeorum principes, inquit, mihi mentientes asserebant Jesum magum esse, et contra legem eorum agere. Ego autem credidi ita esse, et flagellatum tradidi arbitrio eorum. Illi autem crucifixerunt eum, et sepulcro custodes adhibuerunt. Ille autem, militibus meis custodientibus, die tertia surrexit. In tantum enim exarsit nequitia Judaeorum, ut darent pecuniam custodibus, et dicerent: Dicite, quia discipuli ejus corpus ipsius rapuerunt; sed cum accepissent pecuniam, quod factum fuerat tacere non potuerunt; nam et illum surrexisse testati sunt se vidisse, et se a Judaeis pecuniam accepisse. Haec ideo ingessi, ne quis aliter mentiatur et existimet credendum esse mendaciis Judaeorum.» Pilatum autem haec retulisse ad Tiberium Caesarem, docent quoque Tertullianus in Apolog., cap. V; et Eusebius in Histor., lib. II, cap. II, et in Chronico, anno Christi 38, quem audi: «Pilato de Christianorum dogmate ad Tiberium referente, Tiberius retulit ad senatum, ut inter cetera sacra reciperetur. Verum cum ex consulto patrum Christianos eliminari urbe placuisset, Tiberius per edictum accusatoribus Christianorum comminatus est mortem.» Et Orosius, lib. VII, cap. IV: «Pilatus, ait, ad Tiberium Imperatorem retulit de passione et resurrectione Christi, consequentibusque virtutibus, quae vel per ipsum palam factae fuerant, vel per discipulos ipsius in nomine ejus fiebant, et de eo quod certatim crescente plurimorum fide Deus crederetur.»
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15. AT ILLI, ACCEPTA PECUNIA, FECERUNT SICUT ERANT EDOCTI. ET DIVULGATUM EST VERBUM ISTUD APUD JUDAEOS, USQUE IN HODIERNUM DIEM. — Scilicet apud plebeios et eos qui parvi erant cerebri: nam prudentiores facile fucum hunc deprehenderunt, et a militibus rem totam secreto indagarunt; quin Longinus centurio palam militibus restitit, et Christum resurrexisse asseruit, ideoque pro eo martyr occubuit, uti habet ejus Vita die 15 martii. Maxime vero fucus hic confutatus est ab Apostolis, affirmantibus Christum redivivum iis apparuisse, idque per miracula multa confirmantibus, adeo ut fides resurrectionis Christi a toto quasi mundo recepta et credita sit. «Quod enim in Judaea Judaeus obscurabat auro, inquit Severianus, fide, toto claruit in mundo.» Idem diserte confutatus est a Josepho, licet gente et secta Judaeo. Audiant eum Judaei, suoque Hebraeo credant, qui nolunt credere Christo. Sic enim scribit, lib. XVIII Antiq., cap. IV: «Eodem tempore fuit Jesus, vir sapiens, si tamen virum eum fas est dicere. Erat enim mirabilium operum patrator, et doctor eorum qui libenter vera suscipiunt, plurimosque tam de Judaeis quam de Graecis sectatores habuit. Christus hic erat: quem accusatum a nostrae gentis principibus, Pilatus cum addixisset cruci, nihilominus non destiterunt eum diligere qui ab initio coeperant. Apparuit enim eis tertia die vivus, ita ut divinitus de eo vates hoc et alia multa miranda praedixerant; et usque in hodiernum diem Christianorum genus ab hoc denominatum non deficit.»
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16. Undecim autem discipuli (Judas enim duodecimus jam se suspenderat) ABIERUNT IN GALILAEAM, IN MONTEM UBI CONSTITUERAT ILLIS JESUS. — Matthaeus, omissis caeteris Christi apparitionibus, illam duntaxat recenset, quae facta est in Galilaea, tum quia illam promiserat angelus vers. 7, ac Christus vers. 10; tum quia illa celebris et publica fuit coram 500 fratribus, ut ait Paulus, I Corinth. XV, 6. Nam ad eam ex Christi praecepto convocati sunt omnes discipuli, quos plurimos habebat in Galilaea, quia ibi tutiores erant ab odiis et persecutione Judaeorum, quam in Judaea, ait Chrysostomus et Euthymius. IN MONTEM. — Certum est hunc montem non fuisse Oliveti, ex quo Christus in caelum coram discipulis ascendit, ac proinde de illa apparitione hic non agi. Nam mons Oliveti in Judaea est, non in Galilaea. Lyranus, Dionysius Carthusianus, S. Bonaventura, Jansenius et alii verisimiliter suspicantur montem hunc fuisse Tabor, ubi primitus Christus transfiguratus gloriam suam ostenderat Petro, Jacobo et Joanni, Matth. XVII. Mystice S. Hieronymus: Galilaea, inquit, erat omnium vitiorum volutabrum, ubi ante error et lubricum; ideoque oportuit eam Christi praesentia et gloria illustrari, juxta oraculum Isaiae, IX, 1 et 2. Rursum Beda, in hom.: «Jam, ait, Dominus de morte ad vitam, de corruptione ad incorruptionem transierat: Galilaea enim idem est quod transmigratio.» Unde Glossa: «Nos, ait, si a vitiis ad virtutes migremus, resurrectionis gloriam videbimus.» Allegorice S. Augustinus, lib. III De Consensu Evang., sub finem: Galilaea, inquit, idem est quod transmigratio, a radice גלה gala, id est «migravit», quia Christi gratia de populo Israel transmigratura erat ad Gentes. Unde de ea ait: «Praecedam vos in Galilaeam;» quia Apostolis praedicantibus Evangelium non crederetur, nisi eis ipse Dominus viam in cordibus hominum praepararet. «Ibi eum videbitis,» id est ibi ejus membra invenietis, ibi vivum corpus ejus in iis qui vos susceperint, agnoscetis. Haec ad verbum S. Augustinus, sed nonnullis brevitatis studio omissis. Anagogice S. Augustinus ibidem: Galilaea, ait, Hebraice quoque significat revelationem, a radice גלה gilla, id est «revelavit»: unde repraesentat caelum et visionem beatificam: «Illa erit revelatio, ait Augustinus, tanquam vera Galilaea. Consimiles ei erimus, ibi eum videbimus sicuti est. Ipsa erit etiam beatior transmigratio ex isto saeculo in illam aeternitatem, si ejus praecepta sic amplectamur, ut ad ejus dexteram segregari mereamur: tunc enim ibunt sinistri in combustionem aeternam, justi autem in vitam aeternam. Hinc illud: Transmigrabunt, et ibi eum videbunt.»
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17. ET VIDENTES EUM, ADORAVERUNT; QUIDAM AUTEM DUBITAVERUNT. — Non ex undecim Apostolis, sed ex aliis discipulis. Apostoli enim omnes jam tot visionibus et argumentis Christi erant confirmati, ut non dubitarent eum resurrexisse. Aut certe si τὸ «dubitaverunt» malis referre ad Apostolos, de quibus in praeced. et seq. omnis est sermo, intellige «dubitaverunt,» id est jam ante dubitaverant, nunc autem non dubitabant; ponitur enim praeteritum perfectum pro plusquamperfecto: hoc enim significat aoristus, qui est in Graeco ἐδίστασαν. Voluit enim Matthaeus summatim perstringere dubitationem Thomae et aliorum Apostolorum de resurrectione Christi, antequam sufficienter a Christo apparente essent de ea instructi, quam fusius narrant Lucas, Marcus et Joannes. Ita Theophylactus: «Debes, inquit, sic intelligere, quod, cum venissent in Galilaeam, adoraverunt eum. Illi autem qui adoraverunt in Galilaea, primum dubitaverunt in Jerusalem.» Sic et Barradius, Franciscus Lucas et alii. Verum «dubitatio illorum nostram auxit fidem,» ait S. Hieronymus. Porro, Christus apparens, eadem forma et figura apparuit, quam habuit dum viveret, ut ex eis ab Apostolis agnosceretur esse idem, non alius. Ita S. Cyrillus, lib. XII in Joan., cap. XXXV. Quocirca dotem claritatis suae abscondit; hanc enim ferre non potuissent debiles mortalium oculi. Audi S. Augustinum, lib. XXII De Civitate Dei, cap. XIX: «Claritas in Christi corpore cum resurrexit, ab oculis discipulorum potius abscondita fuisse credenda est. Non enim eam ferret humanus atque infirmus adspectus, quando ille a suis ita deberet attendi, ut posset agnosci.»
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18. ET ACCEDENS (vicinius et familiarius ostendens se discipulis majestatem Christi reverentibus) JESUS LOCUTUS EST EIS, DICENS: DATA EST MIHI OMNIS POTESTAS IN CAELO ET IN TERRA. — Arabicus: «Donatus sum omni potestate in caelo et super terram.» Maldonatus et alii probabiliter opinantur haec non esse facta et dicta a Christo nunc, hoc est cum appareret suis in Galilaea; sed in ultima apparitione, quae facta est in monte Oliveti, cum ex eo gloriosus in caelum ascendit. Videtur enim hic Christus Apostolis ultimum vale dicere ultimaque monita et jussa dare, ac eos quasi legatos suos mittere ad evangelizandum per totum orbem, quod fecit in die Ascensionis. DATA EST MIHI, — scilicet soli, idque tum qua Filius Dei et Deus sum: sic enim ab aeterno data est mihi a Patre cum essentia divina «omnis» ejus «potestas» et majestas; tum proprie qua homo sum, ait S. Cyrillus, Nyssenus, Athanasius et alii. Data est, inquam, mihi inchoative in Incarnatione mea, ob dignitatem unionis hypostaticae cum Verbo; complete vero omnis potestas mihi nunc data est a Deo post resurrectionem, ob merita passionis meae, quando devicta morte, peccato, inferno et diabolo, quasi triumphator et redemptor hominum, plenum et proximum mei sanguinis pretio in eos jus et dominium acquisivi, ut eos propediem et proxime mihi per fidem et gratiam subditos in Ecclesiam, quae meum est spirituale regnum, per me et Apostolos congregem regamque in terra, et coronem beemque in caelo. Hoc Christi universale dominium et regnum fuse describit Daniel, VII, 14, et Apostolus, Ephes. I, 20; Philip. II, 10 et seq., et S. Petrus, Actor. X, 36, et S. Joannes, Apocal. XVII, 14. Vide dicta cap. XXVII, vers. 11. Meminit Christus suae potestatis, ut significet se ex hac potestate mittere Apostolos ad omnes gentes fidei suae subjugandas. Unde subdit: «Euntes ergo,» etc. Porro Suarez, III part., agens de Christi dominio, hunc locum explicat de potestate excellentiae, Christo qua homo erat, ratione unionis hypostaticae, in primo conceptionis instanti a Verbo communicata, quam ipse pro temporum commoditate demonstravit, et post resurrectionem perfecte pleneque exercuit.
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19. EUNTES ERGO, DOCETE OMNES GENTES (meam fidem et doctrinam Evangelicam. Hic ergo Apostoli a Christo acceperunt tubam Evangelii, ait S. Leo, epist. 81, et praedicandi officium), BAPTIZANTES EOS IN NOMINE PATRIS, ET FILII, ET SPIRITUS SANCTI. — Hinc ex Ecclesiae traditione constat hanc esse formam Baptismi: «Ego te baptizo in nomine Patris, et Filii, et Spiritus Sancti;» in qua fidem S. Trinitatis et unius deitatis, dicendo: in nomine, non: in nominibus, clare profitemur. «In nomine» enim idem est quod appellato et invocato nomine, et per consequens persona, divinitate et virtute trium personarum, quae sunt in una eademque deitate; scilicet Patris, et Filii, et Spiritus Sancti. Hoc significat Graecum εἰς τὸ ὄνομα, id est «in nomen», hoc est, invocando nomen Patris, et Filii, et Spiritus Sancti, ut per baptismum corporis, animam a peccatis abluat et sanctificet per gratiam. Ita S. Hieronymus: «Nomen Trinitatis, ait, unus Deus est, ut, quorum una est divinitas, una sit largitio.» Et Euthymius: «Unum nomen trium, inquit, denotat unam S. Trinitatis naturam.» Hinc S. Isidorus, lib. VII Etymol., cap. IV: «Trinitas appellatur, inquit, quod fiat totum unum ex quibusdam tribus quasi triunitas, ut memoria, intelligentia et voluntas, in quibus mens habet in se quamdam imaginem divinae Trinitatis: nam cum tria sint, unum sunt.» Et S. Bonaventura in 1, dist. 24: «Trinitas dicitur, inquit, quasi ter unitas, vel trium unitas.» Unde contra Arianos, Macedonianos, Nestorianos aliosque haereticos liquet, Filium esse verum Deum et ὁμοούσιον Patri, aeque ac Spiritum Sanctum, uti passim docent S. Athanasius, Hilarius, Augustinus, Ambrosius et caeteri. Hic ergo clarissime exprimit Christus mysterium S. Trinitatis, quod Moyses in veteri Testamento obscure adumbravit, ne Judaei rudes, tres personas crederent tres esse deos, itaque plures deos more suo colerent. Moraliter: disce hic discipuli et Apostoli Christi, imo ipsius Christi, opus divinum esse, docere et convertere omnes gentes, etiam rudes, rusticas et barbaras. Unde S. Gregorius, hom. 12 in Ezech.: «Nullum, ait, omnipotenti Deo tale est sacrificium, quale est zelus animarum.» Et Richardus de S. Victore: «Nescio, ait, an majus beneficium possit a Deo conferri, quam ut per ejus obsequium alii salutem consequantur.» Celebre est illud magni Dionysii Areopagitae: «Omnium divinorum divinissimum est, cooperari Deo in conversione errantium et reductione peccatorum ad ipsum; et qui visceribus charitatis affluentes, ac communicationem bonitatis Dei imitantes, puro amore pro universorum salute laborant, recte deiformes et divini, imo divinissimi nuncupantur.»
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20. DOCENTES EOS SERVARE OMNIA QUAECUMQUE MANDAVI VOBIS. — Puta omnia praecepta, quae in Evangelio mandavi; non enim sola fides sufficit ad salutem, sed requiritur observatio mandatorum et assidua virtutum operatio: «Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur,» Rom. II et III. ET ECCE EGO VOBISCUM SUM OMNIBUS DIEBUS, USQUE AD CONSUMMATIONEM SAECULI. — q. d. Etsi ascendam in caelum, vos tamen quos mitto ut peragretis totum mundum, non deseram. Esto ergo ubique ex meo hoc praecepto evangelizetis cum magnis laboribus, penuriis, adversitatibus, periculis, persecutionibus, nolite cadere animo, nolite cogitare vos desolatos et a me desertos; ecce enim ego spondeo me vobiscum semper fore. VOBISCUM SUM, — tum qua Deus, tum qua homo per praesentem opem, gratiam, robur, consolationem, directionem, liberationem, quam vobis et vestris successoribus semper afferam, per quam vobis omnia difficilia reddam facilia, ait S. Chrysostomus, ut ex omnibus gentibus Ecclesiam, id est fideles et sanctos mihi congregetis. Idque «usque ad consummationem saeculi.» Prius mundus hic desinet, quam mea in Ecclesia desinat praesentia. Magno ergo animo opus hoc munusque Apostolicum quod vobis injungo, capessite, quia vos visibiliter Ecclesiam regetis, ego vero invisibiliter eamdem regam et protegam. «Qui usque ad consummationem saeculi se cum discipulis futurum esse promittit, ait S. Hieronymus, et illos ostendit semper esse victuros (in suis posteris et successoribus) et se nunquam a credentibus recessurum.» «Nolite, ait Prosper, lib. II De Vocat. Gent., cap. I, de vestra infirmitate trepidare, sed de mea potestate confidite, qui vos in hoc opere non derelinquam, non ad hoc ut nihil patiamini, sed, quod multo majus est, praestiturus ut nulla saevientium crudelitate superemini.» Hoc est quod Christus iturus ad mortem Apostolis promisit, Joan. XIV, 16: «Ego rogabo Patrem, et alium Paracletum dabit vobis, ut maneat vobiscum in aeternum, Spiritum veritatis.» Eadem enim sunt dona Spiritus Sancti et Christi, cum utriusque eadem sit deitas, et consequenter eadem operatio. Opera enim S. Trinitatis ad extra sunt indivisa; et quod una persona operatur, hoc et caeterae duae operantur. Spiritui Sancto tamen qui procedit ut amor, per attributionem congruam appropriantur opera gratiae et sanctitatis. Graece et Syriace additur amen, q. d. Ita certo fiet ut dixi et promisi. Sic Christus etiam visibiliter adfuit Paulo, Actor. XXII, 17, et S. Stephano in martyrio, Act. VII. Sic adfuit S. Petro caeterisque Apostolis, Martyribus et Doctoribus. Hac de causa Christus vocatur «Emmanuel,» id est «nobiscum Deus», Isaiae VII. Et Ecclesia vocatur civitas Dei. Unde Ezechiel, cap. XLVIII, vers. ult.: «Nomen civitatis ex illa die, inquit, Dominus ibidem.» Unde Deus per Zachariam, cap. II, Ecclesiae promittit dicens: «Ego ero murus igneus in circuitu, et in gloria ero in medio ejus.» Vide ibi dicta. Hac praeter de causa Christus voluit in venerabili Eucharistiae sacramento jugiter manere in Ecclesia, imo in ecclesiis omnibus et singulis usque ad finem mundi. Sicut enim Christi humanitas et deitas gloriosa est in caelo, adoraturque visibiliter ab Angelis et Sanctis, sic eadem est in Eucharistia, sed occultata sub speciebus panis et vini, ideoque invisibilis, ibique adoratur, imo manducatur a fidelibus, ut earum animabus omne id praestet, quod panis et vinum praestat corporibus, puta omne nutrimentum, omnem vigorem, omne robur, omnem suavitatem, omnes delicias, omne gaudium. Quocirca Christus est, qui per singulos sacerdotes dum celebrant, facit quotidie miraculum miraculorum, nimirum admirabilem illam conversionem panis et vini in corpus et sanguinem suum, quam Theologi vocant transsubstantiationem: hanc enim nec homo, nec angelus, nec vis creata efficere posset. Ipse ergo etiamnum actu est sacerdos, dum per sacerdotes singulares Eucharistiam conficit, seque in ea Deo Patri quasi incruentam victimam in holocaustum offert, uti dixi cap. XXVI, 26, ex Concilio Tridentino. Tropologice: Christus est in anima et cum anima fideli et sancta, usque ad finem vitae, donans ei magnum illud perseverantiae donum, quod electos in caelum perducit; ipse enim justum non deserit, nisi prius a justo deseratur, ut ait ex S. Augustino Concilium Tridentinum, sess. 6. Itaque Christus in anima sancta, primo, politice est quasi rex in regno suo, quod secundum leges justitiae recte dirigit et moderatur, et quasi dux in exercitu eam roborans, ut hostes omnes, puta mundum, carnem et daemonem superet et debellet. Secundo, oeconomice ipse est in anima, quasi pater in domo et familia, quam sapienter ille regit, protegit et ditat. Rursum, ipse in ea quasi navarchus in navi, eam per undas et fluctus hujus maris procellosi, id est per tentationes hujus vitae periculosae, secure dirigit ad portum salutis aeternae. Ipse est in ea id quod auriga est in curru, ut nos quasi dormientes vehat in urbem et patriam caelestem. Unde ei jugiter acclamare debemus, quod Eliseus succlamabat Eliae, dum curru igneo raperetur in caelum: «Pater mi, currus Israel, et auriga ejus,» IV Reg. II. Tertio, ethice Christus in anima est quasi ratio et prudentia quae omnes actiones prudenter dirigit juxta normam rationis divinae et legis aeternae, quae est in mente Dei, ut anima non errores suae concupiscentiae, sed dictamina veritatis divinae ac rationes aeternas quae sunt in mente Dei, ejusque sanctam voluntatem in omnibus et ubique sequatur. Quarto, physice ipse est in anima id quod anima est in corpore: ipse enim est quasi animae anima, ipsam vita gratiae vivificans, ut anima vivat vitam, non animalem et carnalem, sed spiritalem et divinam, utque omnes ejus actus ipsius in operatione sint non naturales, sed supernaturales et divini, ideoque meritorii vitae et gloriae aeternae. Denique ipse est quasi ignis divinus, animam flamma charitatis igniens et inflammans. Ipse est in anima id quod sol est in mundo; scilicet ipse est sol caelestis, totum animae nostrae orbem luce gratiae suae illustrans, vivificans, calefaciens, et bonis virtutum omnium operibus foecundans, juxta illud: «Operatur in nobis velle et perficere,» Philipp. cap. II; et, «qui operatur omnia in omnibus secundum propositum voluntatis suae,» Ephes. I. Ipse est qui verbis nostris vim, vigorem et efficaciam inspirat, ut auditores et proximos nostros a peccatis ad poenitentiam et sanctitatem convertamus, juxta illud Pauli: «Ego plantavi, Apollo rigavit, sed Deus incrementum dedit,» I Corinth. III, 6. Ergo, o anima sapiens et sancta, vicario amore et desiderio occurre Deo tuo: Jesus tuus cupit esse tecum; tu vicissim non nisi cum Jesu esse cupias. Deliciae ejus sunt esse tecum, deliciae tuae sint esse cum illo. Ab illo ergo sine te regi, flecti et dirigi, ut regnum sinit se regi a rege, exercitus a duce, domus ab hero, navis a nauclero, currus ab auriga, voluntas a ratione, corpus ab anima, mundus a sole. «Sufficis tu Deo, sufficiat tibi Deus tuus,» ait S. Augustinus.
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Postquam complevit sacramenta dominicae passionis, agit Evangelista de triumpho dominicae resurrectionis: et dividitur. Quia primo ostenditur, quomodo discipuli cognoverunt Christi resurrectionem per auditum; secundo, quomodo per visum, ut per auditum et visum fiat testificatio certa. Circa primum primo ponitur quomodo per auditum a mulieribus; secundo quomodo a custodibus. Secunda ibi quae cum abiissent, ecce quidam de custodibus venerunt in civitatem. Circa primum duo facit. Primo dicit, quomodo mulieres cognoverunt per Angelum; secundo per Christi visionem, ibi et exierunt cito de monumento. Circa primum tria. Primo ponuntur personae, quibus facta fuit revelatio; secundo Angelus revelans; tertio revelatio. Secunda ibi et ecce terraemotus factus est magnus; tertia ibi respondens autem Angelus dixit. Circa primum tria facit. Primo designat tempus; secundo personas; tertio studium. Tempus vespere autem sabbati. Et circa hoc duplex est dubitatio. Prima de hoc quod dicit vespere; secunda de hoc quod dicit lucescit. Circa primum est dubitatio, quia videntur contrariari Matthaeus et Ioannes, quia Ioannes dicit quod adhuc tenebrae erant. Quid ergo dicit hic vespere autem sabbati? Hic est triplex solutio. Prima Hieronymi, quod venerunt vespere et mane. Et quod hic dicit vespere, ille autem mane, non est dissonantia, sed sedulitas sanctarum mulierum. Beda solvit sic, quod inceperunt venire in vespere, sed pervenerunt in mane. Sed numquid erat tantum spatium? Dicit quod non; sed tunc dicitur aliquis facere, quando praeparat se ad faciendum. Et hoc habetur in Lc. XXIII, 55 quod videntes monumentum et quemadmodum positum erat corpus eius, revertentes paraverunt aromata. In parasceve emerunt aromata, et in sabbato quieverunt, et in vespere paraverunt se ad eundum. Tertia solutio est Augustini, qui dicit quod modus consuetus in sacra Scriptura est quod sumitur pars pro toto, unde intelligitur vespere pro tota nocte sabbati; unde vespere autem sabbati, idest quae est post sabbatum, unde vespere quae est initium primae sabbati. Simile habetur Gen. c. I, 5 in commemoratione operum Dei: et factum est vespere et mane dies unus. Unde venerunt vespere, quia in ultima parte noctis. Et haec est quae lucescit in prima sabbati. Vespere non lucescit, quia vespere tenebrescit. Unde venerunt quando lucescit, idest in prima hora diei. Notate quod Iudaei omnes ferias incipiunt a sabbato; unde prima sabbati dicitur dies dominica. Et si quaeras ab Augustino, quare Marcus utitur tali modo loquendi, dicet quod vespere paraverunt aromata, et mane venerunt; unde redit in idem quod Beda dicit. Sed secundum Hieronymum quomodo intelligendum quod dicit quae lucescit? Quia vespere tenebrescit. Sciendum quod Iudaeis dies incipit esse a vespere. Et ratio est, quia a luna observabant dies; luna autem incipit lucere a sero; ideo illa dies incipit a vespere, sed lucescit in prima sabbati. Similis modus loquendi Lc. XXIII, 54: erat autem parasceves, et sabbatum illucescebat. Et iste modus loquendi mysterio competit, primo, ad solemnitatem dominicae resurrectionis, quia nox illa fuit lucida; Ps. CXXXVIII, 12: et nox sicut dies illuminabitur. Item competit humanae restaurationi, quae facta est per Christum: in primo enim homine fuit processus a die in noctem, scilicet peccati; et mutatus est status, scilicet a nocte in diem; ad Eph. V, 8: eratis aliquando tenebrae, nunc autem lux in domino. Item signatur, quod quicquid erat tenebrosum in lege et prophetis, totum per resurrectionem Christi lucescit. Tenebrosa aqua in nubibus aeris, Ps. XVII, 12. Hoc autem in resurrectione illuminatur, ut habetur Lc. ult., 27: incipiens a Moyse et omnibus prophetis interpretabatur illis in omnibus Scripturis, quae de ipso erant. Consequenter agit de personis venit Maria Magdalena et altera Maria; et intelligitur mater Iacobi; Marcus addit tertiam, et Salome: unde Salome est nomen mulieris. Sed non fuit sine mysterio, quod duae eiusdem nominis venerunt; unde mulieri primo voluit apparere, quia in hoc quodammodo reparatur sexus muliebris: quia sicut mulier primo in loco vitae prius audivit mortem, sic in loco mortis per ordinationem divinam primo vidit vitam; Eccli. XXV, 33: a muliere initium peccati factum est. Item eiusdem nominis, quia per has unitas signatur Ecclesiae: primo enim una fuit ex gentibus, una ex Iudaeis, sed modo omnes sunt una Ecclesia; Cant. VI, 8: una est columba mea. Item vocantur Mariae: sicut enim de utero clauso Maria suscepit puerum, sic istae exeuntem de tumulo clauso meruerunt videre eum. Unde istae venerunt videre sepulcrum; et in hoc signatur devotio earum, quia non poterant satiari, ideo cum non possent eum videre, volebant saltem videre sepulcrum. Ubi est thesaurus tuus, ibi et cor tuum est, supra VI, 21. Et ecce terrae motus factus est magnus. Hic agitur de Angelo revelante. Et primo tangitur adventus Angeli; secundo opus eius; tertio dispositio; quarto effectus. Secunda ibi et accedens revolvit lapidem; tertia ibi et sedebat super eum; quarta ibi prae timore autem eius exterriti sunt custodes. Et circa primum primo praesignatur adventus; secundo tangitur adventus causa, ibi Angelus autem domini descendit de caelo. Dicit ergo et ecce terrae motus factus est magnus. Hoc congruebat, et habet causam litteralem. Una ratio, secundum Chrysostomum, quia istae de nocte venerant, et ideo esse potuit quod dormierunt; ideo ut excitarentur, factus est terraemotus ad excitandum illas. Hieronymus dicit quod aliquid tactum erat de humanitate, ideo debebat aliquid tangi de divinitate; ideo cum agitur de sepulcro quod erat humanitatis, fit terraemotus, ut signaretur quod talis mortuus non poterat teneri sub terra. Fuit enim inter mortuos liber, Ps. LXXXVII, 6. Mystice bis factus est terraemotus, ut per unum significetur motus cordium, quia per mortem eius liberati sumus a peccato; per alium translatio ad gloriam; Rom. IV, 25: traditus est propter peccata nostra, et resurrexit propter iustificationem nostram. Et in Ps. LIX, 4: commovisti terram, et conturbasti eam. Item huius resurrectio est quaedam praefiguratio resurrectionis futurae: in futura autem erit tremor terrae; Ps. LXXV, 9: terra tremuit et quievit, cum exurgeret in iudicio Deus. Et quare? Subiungitur Angelus domini descendit de caelo. Si terra non potuit Angelum sustinere, multo minus poterit adventum Christi ad iudicium: et dicit descendit; licet enim Angelus non circumscribatur loco, tamen definitur loco secundum suam operationem; ideo aliquis motus ei convenit. Item convenit quod per Angelum denuntietur resurrectio, tum propter gloriam illius, per quem fit, ut dicit Paulus Act. XIII, 30: Deus suscitavit eum a mortuis. Eius autem ministri sunt Angeli. Item ad denotandum dignitatem resurgentis. De isto dicitur supra c. IV, 11 quod accesserunt Angeli, et ministrabant ei. Item competit, quia per resurrectionem caelestia terrestribus coniungebantur.
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Consequenter ponitur opus Angeli et accedens revolvit lapidem et cetera. Et hoc secundum litteram, ut panderet iter mulieribus, quia secundum veritatem iam surrexerat Christus: sicut enim de utero clauso exivit, ita de signato sepulcro. Unde hoc factum est ad manifestandum mulieribus: unde revolvit, idest iterato volvit, ad signandum gloriam resurgentis; et haec revolutio significabat manifestationem legis, quae scripta erat in tabulis lapideis. Consequenter ponitur dispositio. Et primo quoad situm; secundo quantum ad aspectum; tertio quoad habitum. Quantum ad situm, quia sedebat, non ut fessus, ad signandum quod doctor esset divinae resurrectionis. Item sedere est quiescentium: et per hoc signatur quies quam ex resurrectione habuit in gloria; Rom. VI, 9: Christus exurgens ex mortuis, iam non moritur, mors illi ultra non dominabitur. Item sedere est dominantis; Ps. CIX, 1: dixit dominus domino meo: sede a dextris meis. Et iste sedet super lapidem, scilicet Diabolum, ad signandum, quod iam dominabatur et mortis et Diaboli.
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Erat autem aspectus eius sicut fulgur. Hic describitur ex aspectu; et in hoc patet quod apparuit in corpore assumpto. Sed quare sicut fulgur? Quia sicut fulgur claritatem habet, sic et Angeli cognitionem; Dan. X, 6: et oculi eius quasi lampas. Sed Christus est qui omnem venientem in hunc mundum illuminat, Io. I, 9. Item fulgur habet terrorem, sic aspectus Angeli; unde Lc. I, 9 dicitur quod territus fuit Zacharias ad vocem Angeli. Item describitur ex habitu vestimenta eius sicut nix, per quod candor iustorum. Mystice autem signatur gloria resurrectionis; Apoc. III, v. 5: qui vicerit vestietur vestimentis albis. Item claritas vitae; Eccle. IX, 8: omni tempore vestimenta tua sint candida. Item nota quod dicit quod aspectus eius erat sicut fulgur et vestimenta eius sicut nix, quia in iudicio erit terribilis malis, et demulcebit bonos; Io. XVI, 22: videbo vos, et gaudebit cor vestrum.
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Prae timore autem eius exterriti sunt custodes. Hic ponitur effectus apparitionis, quia in eorum cordibus extitit timor; et merito, quia ex mala conscientia servabant eum, et semper timida est nequitia, Sap. XVII, 10. Et facti sunt quasi mortui, qui Christum in morte quantum in ipsis fuit voluerunt detinere; Is. XXXIII, 3: a voce Angeli fugerunt populi. Respondens autem Angelus dixit mulieribus et cetera. Hic sequitur denuntiatio resurrectionis. Et primo mulieres confortat; secundo studium commendat; tertio gaudium indicat; quarto officium iniungit denuntiandi.
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Dicit ergo respondens autem Angelus et cetera. Sed ad quid respondet? Intentioni mulierum. Non legitur eas aliquid fuisse locutas prae timore: semper enim ita est, quod homo semper turbatur in apparitione Angeli, sive bonus, sive malus appareat Angelus; quia natura humana fragilis est. Sed sicut dicit b. Antonius, si bonus est Angelus, semper dimittit consolatum, ut patet in apparitione Zachariae et virginis Mariae, utrique dictum est: ne timeas et cetera. Lc. I, 30. Sic et istas confortat. Et si dimittat desolatum hominem, constat quod non fuit bonus Angelus. Ideo dixit nolite timere vos; quasi dicens: vestrum non est timere, quia amatis Christum. Non enim accepistis spiritum servitutis in timore, Rom. c. VIII, 15. Non enim confortavit custodes, quia non digni erant. Tunc commendat studium scio enim quod Iesum, qui crucifixus est, quaeritis. Sed numquid Angeli cognoscunt cogitationes? Videtur quod non; Ier. XVII, 9: pravum est cor hominis et inscrutabile, quis cognoscet illud? Ego dominus scrutans corda et probans renes. Dicendum est quod non, nisi per revelationem divinam; vel per signum, quia frequenter per gestus corporis habentur indicia voluntatis. Iesum quaeritis. Nominat eum, ut significet eundem esse. Item crucifixum: et in hoc innuit parvam fidem earum, quia quaerebant eum in loco mortis, et credebant eum morte posse teneri. Tunc annuntiat resurrectionem: surrexit, scilicet propria virtute; Ps. III, 6: ego dormivi, et somnum cepi, et exurrexi, quia dominus suscepit me. Et probat hoc per recordationem verbi Dei sicut dixit; qui supra c. XX, 19 dixerat: et tertia die resurget. Verbum enim domini non potest deficere. Item indicat ex visu: venite et videte locum ubi positus erat dominus, unde viderunt lapidem revolutum, et non viderunt Christum, quia surrexit clauso tumulo.
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Tunc indicit eis officium denuntiationis et cito euntes dicite discipulis eius quia surrexit. Et tria indicit. Primo, quia denuntient resurrectionem; secundo, quia locum; tertio quia visionem eis promittant. Et sicut prima mulier primo locuta est Diabolo, sic cum bono Angelo prima locuta est, ut omnia restaurarentur. Secundo innuitur locus: et praecedet vos in Galilaeam. Et quare primo in Galilaeam? Non enim prius visus est in Galilaea, sed in Ierusalem. Sed quare magis nominat Galilaeam? Ad signandum quod ipse idem est, qui solebat conversari in Galilaea. Item ut a timore liberarentur, quia securius habitabant in Galilaea, quam in Iudaea. Vel mystice dicitur Galilaea transmigratio, et potest signare transitum ad gentes. Unde videbitis in Galilaea, idest nuntiabitis nomen meum gentibus. Hoc autem non facerent, nisi praecederet eos. Ibi eum videbitis, sicut praedixit vobis. Unde verbum domini tantae potestatis est, quod non poterit aliter esse. Sed hic est quaestio litteralis, quia hic dicitur quod viderunt eum sedentem super lapidem; in alio Evangelista quod introeuntes in monumentum viderunt iuvenem sedentem in dextris. Solvit Augustinus, quod bis viderunt visionem Angelorum: unde possibile fuit, quod unum viderunt extra, alium intra.
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Vel potest dici quod sepulcrum non solum dicitur lapis excisus, sed erat ibi aliqua materies, ubi includebatur monumentum; unde quod Marcus dicit, introeuntes in monumentum, non est intelligendum de lapide illo, sed de spatio in quo includebatur: et hoc patet, quia dicitur hic quod exierunt cito de monumento cum timore et gaudio et cetera. Supra nuntiata est resurrectio mulieribus, hic certificantur de ipsa per Christum: et tria facit Evangelista. Primo describuntur mulieres; secundo Christi occursus; tertio iniungitur denuntiationis officium. Secunda ibi et ecce Iesus occurrit illis; tertia ibi nolite timere et cetera. In prima tria notabilia est considerare. Primo mulierum statum; secundo affectum; tertio propositum. Status tangitur cum dicitur exierunt cito de monumento. Quantum ad litteram monumentum non dicitur lapis excisus, sed illud spatium, quod aliquo munimine erat firmum. Secundum mysterium monumentum est locus mortuorum: et per hoc signatur status peccati; Ps. LXXXVII, 6: sicut vulnerati dormientes in sepulcris. Unde exire de monumento est exire de peccato; II ad Cor. VI, 17: propter hoc exite de medio eorum et cetera. Et notate quod dicit cito, quia de peccato est cito exeundum; Eccli. V, 8: non tardes converti ad dominum, et ne differas de die in diem. Item tangitur affectus duplex, scilicet timoris et gaudii. Timor de Angeli visione, gaudium de resurrectione: timor ex fragilitate humana, gaudium a visione divina; Ps. XXIX, v. 6: ad vesperum demorabitur fletus, et ad matutinum laetitia. Sic peccator debet timere; Eccli. V, 5: de propitiato peccato noli esse sine metu. Sed gaudere debet de spe resurrectionis; Ps. II, 11: servite domino in timore, et exultate ei cum tremore. Tunc tangit propositum currentes nuntiare discipulis et cetera. Et istud poenitentibus competit, quia currere debent et festinare ut proficiant in bonis: I ad Cor. IX, 24: sic currite ut comprehendatis. Et ad Hebr. IV, 11: festinemus ingredi in illam requiem. Item tangit bonum propositum, quia voluit ut quod acceperant, aliis communicarent; I Petr. IV, 10: unusquisque sicut accepit gratiam in alterutrum administrantes. Et ecce Iesus occurrit illis. Hic ponitur occursus Christi. Et primo ponitur occursus; secundo salutatio; tertio mulierum reverentia.
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Dicit ergo et ecce Iesus occurrit illis. Et recte dicit quod occurrit, quia ex insperato occurrit, dando gratiam; Sap. VI, 14: praeoccupat qui se concupiscunt, ut illis se prior ostendat; Is. LXIV, 5: occurristi laetanti, et facienti iustitiam. Item salutavit eas, dicens avete. Avete in Graeco gaudium signat; unde dictum est supra, quod cum gaudio ibant. Unde spirituale gaudium semper augetur in iustis, et hoc per spiritualem loquelam; Ps. LXXXIV, 5: audiam quid loquatur in me Deus. Et haec erant verba consolatoria, qui sicut prima mulier audivit maledictionem, sic istae mulieres audierunt benedictionem, et maledictioni benedictio respondet. Et tunc illae accesserunt et tenuerunt pedes eius, et adoraverunt eum. Unde accedunt, tenent pedes, adorant. Sic anima peccatoris non debet gratiam Dei recipere in vanum: et hoc signatur, quia accesserunt; Ps. XXXIII, 6: accedite ad eum, et illuminamini. Item debent firmiter adhaerere: et hoc signatur in hoc quod tenuerunt pedes eius. Deut. XXXIII, 3: qui appropinquant pedibus eius, accipient de doctrina illius. Item tangit reverentiam in hoc quod dicit et adoraverunt eum, quia ipsum Deum recognoverunt; Ps. CXXXI, 7: adorabimus in loco ubi steterunt pedes eius. Sed potest esse quaestio, quia Io. ult., 12 dicitur ei: noli me tangere; hic autem dicitur, quod tenuerunt pedes eius. Ideo intelligendum, quod bis viderunt, et semel viderunt unum Angelum, ut dicit Augustinus, et alia vice duos, sed etiam bis Christum. Primo vidit Maria Magdalena plorans, ut habetur Io. XX, 14. Sed post aliis supervenientibus occurrit eis, et tunc tenuerunt pedes eius; sed Maria Magdalena primo non potuit tenere eum; et hoc secundum Augustinum, quia primo dubitavit, et ideo digna non fuit; sed iam certificata, digna est effecta tangere Christum, ut tactus exterior concordaret interiori. Consequenter iniungit officium denuntiandi. Et ubi hoc facit, primo excutit timorem; secundo officium iniungit, ibi ite, nuntiate fratribus meis.
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Dicit ergo tunc ait Iesus eis: nolite timere. Et hoc factum est convenienter, quia qui ad officium praedicationis ponuntur non debent timere; unde dominus mittens discipulos suos dixit: nolite timere. Timor autem est duplex, scilicet servilis, et initialis, et hic est bonus; Ps. CXVIII, v. 120: confige timore tuo carnes meas. Unde dixit avete, ut augeret caritatem in eis. Sed quia perfecta caritas foras mittit timorem, I Io. IV, 18, ideo dicit nolite timere. Et primo dat annuntiandi officium; secundo perfectam caritatem ad suos ostendit. Iniungitur autem annuntiandi officium mulieribus, ut sicut mulier tulit verba mortis ad virum, sic e contrario congruebat mulieri, ut esset nuntia salutis. Et primo tangitur denuntiatio; secundo locus apparitionis. Dicit ergo ite, nuntiate fratribus meis. Et quare dicit meis? Ad comprobandum veritatem naturae. Quia enim exierat de sepulcro, et apparebat gloriosus, posset aliquis credere quod veram carnem non cepisset, ideo dicit fratribus meis. Item propter similitudinem gratiae, quia frater noster fieri voluit propter iustificationem nostram; ad Rom. VIII, v. 29: ut sit ipse primogenitus in multis fratribus. Item fratres, idest cohaeredes: haeredes quidem Dei, cohaeredes autem Christi, Rom. VIII, 17. Unde iam acquisita haereditate vocat fratres. Ut eant in Galilaeam. Haec verba videntur sonare quod primo apparuit in Galilaea. Iste non facit mentionem de aliis apparitionibus; sed Beda dicit quod decem vicibus apparuit. Quinquies ipso die resurrectionis. Primo Mariae Magdalenae, ut Io. XX, v. 14. Secundo his duabus de quibus tangit hic Matthaeus. Tertio apparuit Petro; qualiter tamen, et quando, non dicitur, sed quod sit factum, non tacetur in Lc. XXIV, 12. Quarto duobus discipulis euntibus in Emmaus. Quinto quando omnibus discipulis apparuit, excepto Thoma. Verum post istas leguntur quinque aliae. Prima post alias fuit quando die octava omnibus discipulis apparuit, et Thomae. Secunda quando apparuit in piscatione, quando Petrus dixit, vado piscari, Io. ult., 3. Alia, quae hic dicitur. Alia, quando exprobravit incredulitatem. Ultima quando in monte oliveti, cum ascendit in caelum, Mc. ult., 14. Tamen aliae fuerunt, sicut dicit Paulus I Cor. XV, 5-8. Sed quid est quod dicunt et Angelus, et Christus, quod praecedet vos in Galilaeam? Chrysostomus dicit quod hoc, propter hoc dicit quia solebant ibi conversari. Item, ut securi essent ibi, et secure eum expectarent. Tamen Augustinus secundum mysterium dicit, quod Galilaea transmigratio dicitur: unde signat transmigrationem ad gentes, vel huius mundi in gloriam. Apostolus II Cor. c. V, 6: dum sumus in hoc corpore, peregrinamur a domino. Quae cum abiissent, ecce quidam et cetera. Hic agitur de denuntiatione, quae facta est per custodes. Et primo ponit denuntiationem; secundo impedimentum, ibi et congregati cum senioribus et cetera. Dicit ergo et cum abiissent et cetera. Et quare tantum expectaverunt? Dicendum quod dictum est, quod prae timore exterriti sunt custodes. Et forte hoc fecit dominus, ne molestiam mulieribus inferrent.
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Ecce quidam de custodibus venerunt in civitatem, et nuntiaverunt principibus sacerdotum. Et quare principibus? Quia habebant familiaritatem: item quia ab eis acceperant pretium. Nihilominus nuntiaverunt Pilato; unde in quadam epistola, quam misit Pilatus ad Tiberium, scriptum est, quomodo custodes nuntiaverunt Pilato et cetera. Et nuntiaverunt. Iam signabatur, quod per ora gentilium erat manifestanda Christi resurrectio. Tunc ponitur malitia impedientium. Et primo tangitur malitia principum; secundo corruptio custodum; tertio plebis. Circa primum concurrunt quatuor ad exaggerandum malitiam istorum.
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Primo ponitur congregatio; unde dicit et congregati cum senioribus etc. quia non unus tantum; Dan. XII, 5: egressa est iniquitas a senioribus populi. Item exaggeratur malitia, quia hoc non fecerunt ex infirmitate, sed ex malitia, sive ex maligno consilio; et hoc est consilium impiorum, de quo Ps. I, 1: beatus vir, qui non abiit in consilio impiorum. Item fraudem fecerunt, quia oblatam pecuniam expenderunt in usum mendacii; unde sciebant illud Eccle. X, 19 quod pecuniae obediunt omnia; sicut dicit Hieronymus, similes sunt istis qui bona ecclesiastica expendunt ad faciendam voluptatem. Item in hoc quod suaserunt mendacium. Et primo suadent, secundo impunitatem promittunt.
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Suadent mendacium dicite, quia discipuli eius nocte venerunt, et furati sunt eum. Ier. IX, 5: docuerunt linguam suam loqui mendacium. In Ps. XXVI, 12: mentita est iniquitas sibi. Et vere, ut ait Hieronymus, mendacium, quia discipuli ita stupefacti erant quod non ausi fuissent accedere. Item si debuissent accedere, accessissent primo die, quando non aderant custodes. Item hoc patet, quia remanserunt linteamina, unde si tulissent eum, non dimisissent. Item constat quod cum aromatibus sepultus est, unde linteamina adhaerebant ut colla, unde vix potuissent amovisse. Item lapis erat magnus; unde non potuissent sine magno adiutorio et sine strepitu multo solvisse. Item arguit sic Augustinus: aut venerunt vobis vigilantibus, aut dormientibus. Si vigilantibus, quare non eiecistis eos? Si dormientibus, quomodo vidistis? Et sic apparet, quod mendacium fuit. Deinde impunitatem promittunt: unde possent dicere: erimus puniti, si praeses audiret.
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Unde dicit si hoc auditum fuerit a praeside, nos suadebimus ei, et securos vos faciemus. Et quomodo potuerunt illud facere? Dicendum, quod praeses non multum curabat. Item sciebant quod non puniret eos, nisi ad petitionem eorum; ideo sciebant quod et cetera. In hoc signatur cautela Diaboli.
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At illi, accepta pecunia fecerunt sicut erant edocti. Non est mirum si milites corrupti fuerunt pro pecunia, quia et unus de discipulis eius corruptus erat. Eccli. c. X, 9: avaro nihil est scelestius. Et divulgatum est. Et non solum usquequo fuit scriptum hoc, sed etiam usque nunc. Undecim autem discipuli abierunt in Galilaeam et cetera. Supra auditum est quomodo notitia resurrectionis pervenit ad discipulos ex revelatione mulierum, hic quomodo ex eius visione. Et dividitur: quia primo ponitur Christi apparitio; secundo apparentis instructio. Secunda, ibi et accedens Iesus locutus est eis. Circa primum tria facit. Primo describitur locus visionis; secundo visio; tertio officium.
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Dicit ergo undecim autem discipuli, quia obedientes Christo, abierunt in Galilaeam. Quod dicit undecim, intelligendum, quod Iudas abierat: Io. VI, 71: duodecim elegi vos, et unus ex vobis Diabolus est. Sed duo sunt notanda, quod Christus videtur in Galilaea, et quod in monte. Galilaea interpretatur transmigratio. Per hoc signatur quod nullus potest videre Deum, nisi ex duplici transmigratione transferatur, scilicet a vitio ad virtutem; supra V, 8: beati mundo corde, quoniam ipsi Deum videbunt. Item, a mortalitate ad immortalitatem; unde dicit apostolus, Phil. I, 23: coarctor autem e duobus, desiderium habens dissolvi, et esse cum Christo. Item visus est in monte, ad signandum quod qui vult videre Deum, oportet quod tendat ad celsitudinem iustitiae; Ps. LXXXIII, 3: ibunt de virtute in virtutem. Item quod in monte, significat excellentiam illam, ad quam exaltatus est per resurrectionem: quia dum fuit in mundo, fuit in valle mortalitatis, et ascendit in montem immortalitatis per resurrectionem. Is. II, 2: elevabitur super colles, et fluent ad eum omnes gentes. Et notate, quod apparet eis in loco ubi constituerat, in quo signatur obedientia, quia soli obedientes veniunt ad visionem divinam; in Io. XIV, 15: si diligitis me, mandata mea servate: et sequitur: et ego diligam eum, et manifestabo ei meipsum. Ps. CXVIII, 104: a mandatis tuis intellexi; idest, ab observatione mandatorum; unde in veteri lege nemo poterat ascendere in montem: nova lex supplet. Et necessarium fuit, quod eis apparuerit, quia testes debebant ad tantum opus dari. Sed ipse dedit testes non solum de auditu, sed etiam de visu; I Io. I, 2: quod videmus, et audivimus (...) hoc testamur. Sed quaestio est, quando fuit facta haec apparitio: et secundum quod Augustinus dicit, in prima die resurrectionis non, quia in sero fuit visio ubi Thomas non erat. Item nec infra octavam, aut in octava die, quia in Ierusalem fuerunt octo diebus. Nec possumus dicere, quod statim post octo dies: quia contradiceremus Ioanni, qui dicit, quod quando manifestavit se ad mare Tiberiadis, iam tertio manifestatus est Iesus; et haec hic non est tertia, sed post hanc tertiam facta est. Et videntes. Notandum quod considerantium Dei magnalia duo sunt genera, quia quidam habent illa in reverentia: unde Abraham dixit, Gen. XVIII, 27: loquar ad dominum meum, cum sim pulvis et cinis; et Iob IX, 14: quantus sum ego ut respondeam ei, et loquar verbis meis cum eo? Et sequitur: ideo me reprehendo, et ago poenitentiam in favilla et cinere. Item haec reverentia reperitur in Angelis. Apoc. VII, 11: omnes Angeli ceciderunt in conspectu throni in facies suas, et adoraverunt Deum. Et hoc est, quia quanto magis aliquis eum cognoscit, eo magis reveretur eum. Sed aliqui in infidelitatem vertuntur: volunt enim omnia adaequare suo intellectui, unde quaecumque non intelligunt, blasphemant.
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Sic fuit de discipulis, quia et videntes eum adoraverunt Ps. XXXI, 7: adorabimus in loco ubi steterunt pedes eius. Quidam autem dubitaverunt, ideo dominus tradidit se palpandum, ut dicitur Lc. XXIV, 39. Et accedens Iesus locutus est eis. Hic ponitur instructio facta a Christo. Et tria sunt consideranda. Primo potestatem denuntiat; secundo officium iniungit; tertio auxilium futurum promittit. Secunda ibi euntes ergo docete omnes gentes; tertia ibi ecce ego vobiscum sum omnibus diebus.
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Dicit ergo et accedens Iesus locutus est eis. Discipuli dispartiti erant, quia quidam eum in reverentiam habebant, quidam autem dubitabant; ideo indigebant utroque, scilicet quod manifestaret se, et quod confortaret eos. Sic accessit ad totum populum; Is. c. IX, 2: populus, gentium, qui ambulabat in tenebris, vidit lucem magnam. Item nuntiavit potestatem data est mihi omnis potestas in caelo et in terra. Et, sicut dicit Hieronymus, data est potestas ei qui a populo ante crucifixus est. Potentia Dei nihil aliud est quam omnipotentia; et haec data non est Christo, quia non convenit Christo secundum humanitatem. Convenit autem ei aliquid, et secundum quod homo, et secundum quod Deus: unde in Christo secundum quod homo, est scientia, voluntas et liberum arbitrium, et similiter secundum quod Deus. Duplex ergo in Christo est voluntas, scilicet creata et increata. Potest ergo argui quod duplex est potentia, et duplex scientia et cetera. Est ergo quaestio, quare sicut communicatur ei omnis scientia, quare non omnipotentia. Ratio est ista. Scientia et cognitio est secundum assimilationem cognoscentis ad cognitum, quia sufficit quod species cognitorum sint in cognoscente aliquo modo, vel ita quod per essentiam cognoscat vel quod sint inditae vel ita quod accipiantur a rebus: qualitercumque sint, sufficit ad cognitionem; ideo non oportet quod essentia sit omnium, sed quod sit capax omnium. Hoc autem est esse receptionis infinitae, sicut materia prima. Sed potentia activa sequitur actum, quia quantum est actu, tantum habet agere; ideo qui habet omnipotentiam activam, habet potentiam ad actum omnium. Hoc autem non est, nisi quia habeat potentiam infinitam, quod non convenit Christo inquantum homo, sed solum inquantum Deus. Quid ergo dicit quod mihi est data omnis potestas in caelo et in terra? Notandum, secundum Hilarium, quod datio potest intelligi sive quantum ad divinitatem, quia pater ab aeterno suam essentiam communicavit filio; et quia sua essentia est sua potentia, ideo ab aeterno dedit suam potentiam; vel potest etiam referri ad Christum, secundum humanitatem. Sed intelligendum quod humanitas Christi aliquid accepit gratia unionis, et haec sunt omnia quae sunt Deo propria; aliquid autem accepit consequens unionem, ut plenitudinem gratiae et huiusmodi, et est quasi effectus unionis; Io. I, 14: vidimus eum quasi unigenitum a patre plenum gratiae et veritatis. In omnibus ergo his quae insunt Christo gratia unionis, non oportet quod omnia dicantur secundum duplicitatem, sed in aliis quae consequuntur. Unde dico quod potentia est data, non quia alia potentia sit data, sed data est secundum quod est unita verbo, ut filio Dei per naturam, sed Christo per gratiam unionis. Sed quare magis dicit post resurrectionem data est mihi omnis potestas, quam ante resurrectionem? Dicendum quod in Scriptura dicitur aliquid fieri, quando primo innotescit: sic ergo ante resurrectionem non fuit ita manifestata omnipotentia, licet eam habuerit; sed tunc fuit maxime manifestata, quando potuit totum mundum convertere. Possumus et aliter dicere, quod potestas significat quemdam honorem praesidentiae, sicut dicimus homines in potentatibus; et sic accipitur hic potestas. Constat autem quod Christus qui ab aeterno habebat regnum mundi, ut Dei filius, executionem accepit ex resurrectione; quasi dicat: iam sum in possessione. De ista habetur Dan. VII, 26: iudicium sedebit, ut auferatur potentia, et conteratur, et dispereat usque in finem. Regnum autem, et potestas, et magnitudo regni detur populo sanctorum altissimi, cuius regnum, regnum sempiternum est, et omnes reges servient ei, et obedient. Unde intelligitur quaedam praesidentia actualis: sicut si exaltaretur filius ad exercitium potestatis quam naturaliter habebat; Apoc. V, 12: dignus est agnus quia occisus est, accipere virtutem et divinitatem. Euntes ergo docete omnes gentes. Hic iniungit officium; et triplex iniungit officium. Primo docendi; secundo baptizandi; tertio officium informandi quantum ad mores. Dicit ergo euntes ergo docete omnes gentes. Et hoc sic sequitur; quasi dicat: data est mihi omnis potestas a Deo, quod non solum Iudaei, sed etiam gentes convertantur ad me; ideo quia tempus est euntes docete omnes gentes. Io. XX, 21: sicut misit me pater, et ego mitto vos. Et Lc. XXII, 29: ego dispono vobis sicut disposuit mihi pater meus regnum. Et dicit euntes ergo docete; quia hoc est primum, in quo debemus instrui, scilicet in fide, quia sine fide impossibile est placere Deo, ad Hebr. XI, 6. Et ex hoc inolevit in Ecclesia, quod primo catechizat baptizandos, idest instruit in fide. Et, potestate accepta, mittit ad omnes gentes; et hoc est quod dicit docete omnes gentes. Is. XLIX, 6: dedi te in lucem gentium, ut sis salus mea usque ad extremum terrae. Et postquam docti sunt de fide, dat officium baptizandi. Baptizantes eos etc. quasi diceret: qui ad dignitatem promovetur, oportet quod primo notificetur ei dignitas, ut ei post reverentia habeatur. Ad Gal. III, 27: quicumque in Christo baptizati estis, Christum induistis. Sed quae est forma Baptismi? In nomine patris, et filii, et spiritus sancti. In Christo duo sunt, humanitas et divinitas. Humanitas est via, non finis; Io. XIV, 6: ego sum via, veritas, et vita: veritas, tamquam finis contemplativae: vita, tamquam finis activae. Non volo quod in via, scilicet in humanitate, maneatis, sed ulterius transeatis ad divinitatem. Ideo oportebat quod duo signarentur, humanitas et divinitas. Per Baptismum humanitas; ad Rom. VI, 4: consepulti enim sumus cum illo per Baptismum in mortem? Et per formam verborum, divinitas ita quod sanctificatio est per divinitatem.
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Et ideo dicit in nomine patris, et filii, et spiritus sancti. Et ratio est, quia per Baptismum fit regeneratio, et in regeneratione tria requiruntur. Primo, cui fiat; secundo, per quem; tertio, quo. Cui, scilicet Deo patri, ut dicit apostolus Rom. VIII, 29: quos praescivit, hos et praedestinavit conformes fieri imaginis filii sui. Et Io. I, 12: dedit eis potestatem filios Dei fieri his qui credunt in nomine eius. Per quem, quia per filium; Gal. IV, 4: misit Deus filium suum (...) ut adoptionem filiorum reciperemus, quia per adoptionem ad naturalem filium sumus filii. Item quo, quia accepimus donum spiritus sancti; ad Rom. VIII, 15: non accepistis spiritum servitutis iterum in timore, sed accepistis spiritum adoptionis filiorum Dei. Ideo oportuit fieri mentionem de patre, filio et spiritu sancto. Et ista in Baptismo Christi fuerunt, quia fuit filius per quem, pater a quo, et spiritus sanctus in columba. Et dicitur in nomine, idest in invocatione nominis, vel in virtute nominis, quia virtutem habet; Ier. XIV, 9: tu autem in nobis es, domine, et nomen tuum invocatum est super nos, ne derelinquas nos. Item dicit in nomine, non in nominibus, et confunduntur haereses, quae non ponunt distinctionem in hoc quod dicit in nomine patris, et filii. Sed confunditur Arius per hoc quod in singulari dicit in nomine. Notandum quod in primitiva Ecclesia baptizabatur in nomine Christi, et hoc ut redderetur nomen venerabile. Sed numquid modo sufficeret? Credo quod non, quia expressa requiritur invocatio Trinitatis. In Christo continetur implicite Trinitas. Sic ergo inducit ut eos instrueret ad Baptismum. Sed contra apostolus dicit, quod non misit eum Deus baptizare, sed evangelizare, sed baptizare per alios, sicut Christus non baptizabat, sed discipuli eius. Docentes eos servare omnia quaecumque mandavi vobis. Sed numquid sufficit ad salutem credere et baptizari? Non; immo etiam requiritur instructio morum; ideo dicit docentes servare omnia quaecumque mandavi vobis. Ps. CXVIII, 4: tu mandasti mandata tua custodiri nimis. Et dicit quae mandavi, non quae consului. Unde supra X, 27: quae vobis dico, omnibus dico.
28:20
Tunc ponit tertium et ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi. Hic promittit auxilium; quare respondet dicentibus: tu mandas quod doceamus omnes, non sumus sufficientes. Non timeatis, quia ego vobiscum sum. Et notate quod sicut mandatum ponitur transire in omnes, sic et auxilium; quia promittit apostolis et aliis simile exequentibus: unde ipse ad patrem orans dicit: non pro eis autem rogo tantum, scilicet discipulis, sed et pro his qui credituri sunt per verbum eorum in me. Unde omnibus communiter promittit; Io. XIV, 12: qui credit in me, opera quae ego facio, et ipse faciet et maiora horum faciet. Item per omne tempus; unde dicit omnibus diebus usque ad consummationem saeculi. Non sic dicit, ut quasi post non sit nobiscum, nisi usque ad consummationem saeculi, sed quia tunc erimus per consummationem in gloria; Apoc. XXI, 3: ecce tabernaculum Dei cum hominibus, et habitabit cum eis. Et ipsi populus eius erunt, et ipse Deus cum eis erit eorum Deus. Unde etiam Is. VII, 14 dicitur quod vocabitur nomen eius Emmanuel, quod interpretatur nobiscum Deus, usque ad consummationem saeculi; quasi dicat: generatio fidelium fortior est quam mundus. Non enim peribit mundus, donec omnia fiant, idest Ecclesia fidelium consummetur, et compleatur numerus electorum a Deo in vitam aeternam, cui est honor et potestas per infinita saecula saeculorum. Amen.
28:1
And in the end of the Sabbath. THIS passage has been thought one of very great difficulty, because the wording is obscure in itself and the other Evangelists do not appear to agree with S. Matthew ; nor S. Matthew with himself ; nor the others among themselves ; nor S. Mark with himself. S. Matthew, it seems, says that the women came to the tomb " at the end of the Sabbath, when it began to dawn, towards the first day of the week ". S. Mark (xvi. 2) : " Very early in the morning, the first day of the week ". S. Luke (xxiv. i) : " On the first day of the week, very early in the morning ". S. John (xx. i) : " On the first day of the week, when it was yet dark". So that the three Evangelists seem to contradict S. Matthew, and S. Matthew to contradict himself. For when he had said that the women came at the end of the Sabbath, he says in the same place, " When it began to dawn towards the first day of the week," showing that it was morning. The other Evangelists seem to differ among themselves) because they say : S. Mark : " When the sun had risen ". S. Luke : " Very early in the morning," and, a little further on (verse 22), " before it was light ". S. John : " When it was yet dark ". S. Mark seems to contradict himself by saying, " Very early in the morning," and then adding, " when the sun was risen ". They did not come very early if they came after the sun had risen. The seeming difference between S. Matthew and the others has been thus explained : That the same women, in their anxiety, came twice, or more (S. Jerome, Comment. ; Dionysius of Alexandria to Basilides). Others say that they came four times. 1. In the evening, as S. Matthew says. 2. In the morning, when it was dark, as S. John says. 3. Very early in the morning, as S. Luke says. 4. When the sun had risen, as S. Mark says. They therefore give four different times (S. Athanasius, Qucest. 90). But S. Matthew, S. Mark, and S. Luke appear to speak as if their visit were in the beginning of the morning, as will be shown (verse 3). Others think that the women who, as S. Matthew says, came in the evening of the Sabbath were different to those who came on the dawn of the first day of the week ; and as it must be objected that one of those who came in the evening and one who came in the morning was each called Magdalene by S. Matthew, as well as by the other three Evangelists, these make two Magdalenes — one who came in the evening and one who came in the morning. So S. Ambrose (Comm. on S. Luke xxiv.), Eusebius, and others in Anastatius. But that there was only one Magdalene is the constant statement of all, and is clear from every place in which any mention of the name is made (S. Matt, xxvii. 56 ; 5. Mark xv. 40 ; xvi. i ; 5. Luke viii. 2, 3 ; xxiv. 10 ; S. John xx. i) ; for they all call her Mary Magdalene, to distinguish her from the other Maries. And, if there had been a second Magdalene, she would have had some other distinctive title, and would have been called, for example, the sister of Martha or Lazarus. The reason of S. Ambrose forming this opinion will be answered on verse 9. Others think that they were the same women, and came to the tomb only once ; that is, on the night which followed the Sabbath. For whether they came twice, orto jam die, or once only is another question which will be discussed (verse 3). These think that they began to come in the evening, and arrived early in the morning ; not that they passed the whole night in so short a journey, but that they seem to have begun to come in the evening, because they then got ready the spices for the following morning (S. Mark xvi. I ; 5. Luke xxiii. 56). So say Bede, Strabus Rabanus (Ap. Thorn.}, Rupertus (In Comin. on S. Joint], and De Lyra (in loc.). Some think, as Dionysius of Alexandria to Basilides, S. Greg. Nyss. (Orat. u. de Resurr^], S. Cyril Alexandria (xii., On S. Joint], S. Augustin (De Cons.,\\\. 24), Eutychius, Theophylact, S. Thomas, and, perhaps, S. Ambrose (On S. Luke x.), that S. Matthew calls the whole night the evening. This opinion appears the most, indeed the only, correct one, and it cannot be doubted that it was the intention of S. Matthew to say the same as the others, and most especially of S. Mark, who was S. Matthew's interpreter in a manner. The other Evangelists make no mention of any visit in the evening, but state that the women came early in the morning. S. Matthew meant the same. When he speaks, therefore, of the end of the Sabbath, he does not mean the evening, the time between the day and night, but the whole night ; at the end of which, that is, at the dawn of the day, the women came to the tomb. This would appear less strange if the Hebrew expression (which even S. Thomas has observed) were understood. The Hebrews call not only the evening but the whole night D^V " evening," as the first chapter of Genesis abundantly proves. Some oppose this, and say that S. Matthew said that it was not only the evening, but the evening of the Sabbath. But the evening of the Sabbath must be part of the Sabbath, like the morning. But the night which followed the Sabbath was not part of it, and therefore could not be called the evening of the Sabbath. It seems strange that men of learning and judgment should have been so completely mistaken as to the true meaning of S. Matthew, and from so slight a cause. They ought first to have observed that S. Matthew did not say, eo-irepa Se cra/3/3aTo>y, vespera autem Sabbati, sed oi/re Be cra^^drwv, " ad verbum " : sero Sabbatorum, aut tarde Sabbatorum, if we may so speak in Latin. S. Gregory of Nyssa, both by birth and language a Greek, and S. Ambrose, apparently following him, have observed that the words properly mean when the Sabbath was long passed, after a considerable interval, for the Greeks spoke thus : o-^e rot) /ccupov Trapayeyovas, serins, quam pro opportune tempore, venisti, et : oi/re r?7? wpa?, transacta longe Jwra, et : m/re rr)? xpelas, longe serins, quam opus erat. In the same sense, therefore, S. Matthew said, o-fye. o-a/B/Bdrcov, sero Sabbati; that is, the Sabbath having passed some considerable time, because, between the Sabbath and the morning the whole night, as he desired to point out, had intervened. But if S. Matthew had called it the evening of the Sabbath, it would not follow that it was part of the Sabbath. For Scripture frequently calls that the evening of the day of which it is no part, but follows it. I Kings xx. 5 calls the following night the evening of the third day ; for as the king supped at evening, David signified that he should not sup with him; and Exod. xii. 6, 18, where it is clear that the following night is called the evening of the fourteenth day, which was a part, not of the fourteenth, but of the fifteenth day. For the lamb was sacrificed, not on the fourteenth, but the fifteenth day. That is, after the day of Pasch, and the feast of Azymes had begun. A similar example is found in Levit. xxiii. 5 ; Numb. ix. 3, 5, n. Hence it appears that there is no difference between S. Matthew and the other Evangelists ; and in the same way it is proved that S. Matthew does not differ from himself. For he does not mean both the evening and the morning, but only the morning. But the reader may ask how, if it were night, it could have begun to dawn ? Some think it a Hebrew idiom, because candles were lighted in the houses at the begin ning of the night, as is taught by the traditions of the Talmudists. S. Jerome is not averse to this opinion. Others think it a Hebrew expression, by which the night is said to dawn when it begins, the expression being derived from the day, for it begins to be day when it begins to dawn. This is so, and it is proved by S. Luke (xxiii. 54), "And it was the day of the Parasceue, and the Sabbath drew on " (illuscescebaf], that is, it had begun, or was at hand. For the Evangelist speaks of the time when Christ was buried, that is, the day of Parasceue, before the Sabbath, the day then declining. And he says that the Sabbath had then begun to dawn ; that is, it had commenced, or was at hand. But against this and the former explanation is not merely the unusual expression, but the truth of the history. For it has been shown that S. Matthew, like all the other Evangelists, meant not the evening but the morning. The lighting of the candles, therefore, of the Talmudists and the Hebraism has nothing to do with the passage ; for S. Matthew or his interpreter used the Greek correctly. He wished to say that the day had begun to dawn. Some think the meaning to be that the evening — that is, the night — had begun to dawn (illucescere) to the first day of the week, because it was inclining towards the following day. As if, on the other hand, we should say that the day had begun (noctescere] to dawn towards night ; not that it could really do so, but that the night was coming on, and the day was in a manner changed into night, as Juvencus says : " Sidera jam noctis, venture cedere soli Incipiunt, tumuli matres tune visere septum Concurrunt ". Now to the coming sun the stars of night Begin to render up their fading light ; And onwards to the stone-defended tomb Together now the holy women come. S. Augustin, Euthymius, and Theophylact are of this opinion. I do not differ from them in the opinion itself, but only in their explanation of it. They seem to think that it was the night which is here said htcescere, but S. Matthew, in my opinion, means that it was not the night but the day. He does not use the word either " night " or " day," but says "Otye crafipdrwv, rfj eTri^coo-Kovcrrj els /jiLav crappdrcw, " in the end of the Sabbath," the morning which dawned to the first day of the week. When the article must express either day or night, the Greek requires us to understand the day rather than the night, as in chap. vi. 34 ; S. John i. 35 ; xii. 12 ; Acts w. 3-5 ; xx. 7 ; and 5. James w. 14 ; nor do I remember the article ever to be used absolutely when the night is intended. In this way the meaning is better and less cramped. For that the day should begin to grow light is both in fact and expression natural. That the night can do so is unusual, and only to be taken in figure. It may be objected to this view, though it has not been so, that it seems tautology, or at least an expression not well balanced, to say that the day began to dawn to the first day of the week, when by the first day of the week the day that is said to dawn (lucescere) is meant. It may seem so if the word " day " is expressed. But when it is not, it is no more out of place than if we said de die Dominica: loquentes, " the day began to dawn in Dominicam ". For by the expression " Dominicam " we understand diem, but because dies is not expressed, and the meaning is that the dies Dominica begins to dawn (illucescerc}, there is no tautology.
On the first day of the week (" in prima Sabbati"). Els piav a-aftjSdTwv, in imam Sabbatorum, a more lucid expression. The motion and progress of the night towards the day is shown by the use of the preposition in, with the accusative. So, probably, it was rendered at first ; but the final " m " may have dropped out from the fault of the tran scriber. The Hebrews called the whole week, as well as the seventh day, Sabbatum ; and when they meant the whole week, they called the first day of it prima Sabbati, the second secunda, and so on. It has been observed that when the seventh day alone is intended, Sabbatum, adftjSaTov, is used in the singular number ; when the whole week is intended, the plural ad/Spara, Sabbata, is found, as in this place and in S. Mark xvi. 2 ; 5. Luke xxiv. I ; S. John xx. 1-19 ; Acts xx. 7. But this is not universal ; for in 5. Mark xvi. 9, we find prima Sabbati, o-a/3/3drov, when the whole week is meant ; and, on the other hand, in Acts xiii. 14, on the day, rwv aappdrwv, when only the Sabbath day was meant. Again, unam Sabbati is used for prima. Our version renders the Hebrew by Latin words, when it often keeps the expression, as in 6". Mark xvi. 2 ; 6\ Luke xxiv. i — una Sabbatorum, una Sabbati. The first day of the week, as all know, is our " Lord's day," which, as the world was first created, and then redeemed by the Resurrection of Christ on it, is kept in the place of the Jewish Sabbath ; as Gaudentius (On Exod. i.) and Sedulius (Carm., lib. v.) say : " Cceperat interea, post tristia Sabbata, felix Irradiare dies, culmen qui nominis alti A domino dominante trahit, primusque videri Promeruit nasci mundum, atque resurgere Christum ". Now, that sad Sabbath past, begins to dawn The day, the great and happy day ; whose crown Of a most lofty name, from Him derived The Lord and Ruler, but now first deserved. That day on which was born the world, and now The Christ doth rise, victorious o'er the tomb. We have now to see how the other three Evangelists agree among themselves as to the time at which the women came to the sepulchre. The greatest divarication seems to exist between S. Mark and S. John. S. Mark says that the sun had risen (xvi. 2); S. John: "When it was yet dark ". S. Luke says the same in other words : " Before it was light ". Some would correct the text of S. Mark, by the insertion of a negative, and read, " The sun having not yet risen ". They have no other authority than the fact that in some Greek copies the reading is e'™, and that Eusebius so receives it, and the opinion that the one word OVK may have easily dropped out. No one of the Ancients, except Eusebius, so reads it, and our version has it as it is ; S. Dionysius of Alexandria (Ep. ad Basilides), S. Augustin (De Cons., iii. 24), Rupertus (On S. John xx.), De Lyra (On S. Mark xvi.), do the same. It would, indeed, be a very excellent thing if the negative were read ; but, as we have said, Scripture, which of all things ought to be to us the most holy, is not to be altered on such insufficient grounds. It may be better to think with others that the common explanation may be true, that the women, " very early in the morning," as S. Mark says, left their houses "when it was yet dark," as S. John says, and arrived at the tomb " when the sun had risen," as S. Mark says (xvi. 2). For, although the distance from the city was not great, yet it was so great that, if they set out while it was dark, they would hardly arrive till the sun had risen ; as Dionysius, in the letter which we have cited more than once, explains ; or they may have come when the sun was risen (orto), that is, oriente, sole. The sun is said to be risen, not only when the solar body appears above the earth, but also when his rays have dispelled the darkness of the night, as S. Augustin, Euthymius, Bede, Theophylact, and De Lyra say. This view will be more probable if we read the latter oriente, as S. Augustin and Theophylact do, whether they take the Greek aorist ai/are/XavTO? as meaning the present dvare\\ovTos, or read not avarei\avTos but avareXXovros. This appears more easy of belief than the supposition that the entire word OVK, "not," has fallen out of the text. And the meaning would not be greatly changed ; for it is easier to suppose that the Greek copyist had inserted -reiX- for -reXX- than that he had omitted a word, especially in a passage in which the omission would strike everyone at once as senseless, and out of harmony with the context. Read thus there is no divarication between the Evangelists ; for sole jam oriente and sole nondum orto are much the same thing. It seems hardly probable, too, that the women would have had the courage to come to the tomb before daylight. If so, and even if S. Mark had not said, orto jam sole (xvi. 2), both S. John's adhuc tenebrce sunt and S. Luke's ante lucem are to be understood as marking the time, not of the women's coming to the tomb, but of their setting out from their homes ; and thus we see how S. Mark does not contradict himself when he says, valde mane, " very early " : meaning when they set out from home ; and orto jam sole, " the sun being now risen," when they came to the tomb.
Came Mary Magdalene and the other Mary. On Mary Magdalene, vide chap, xxvii. 56. By the other Mary is meant the wife of Cleophas and the mother of James the Less and Joses, as chap, xxvii. 61, and as is clear from 5. Mark xvi. I. S. Mark also mentions Salome, mother of the sons of Zebedee. S. Luke (xxiv. 10) speaks of many other women, as also in chaps, viii. 3 and xxiii. 55. Some think that the Blessed Virgin, the Mother of Christ, was among them, as S. Greg. Nyss. (Orat. u. de Resurr^) and Sedulius : " Hoc luminis ortu Virgo parens, aliasque simul cum munere matres, Messis aromaticae noctu venere gementes Ad tumulum". Now when the sun begins to appear, The Virgin Mother draweth near, And with her sad companions come, To bring sweet spices to the tomb. It cannot be doubted that the Blessed Virgin yielded to none in love and zeal towards Christ ; but that she came with the other women seems hardly probable, for none of the Evangelists mention her, and they would not have passed her over if she had been present with the others. We see that all the Evangelists name Mary Magdalene in the first place, as the most noble of all the women who came to the tomb, and as shewas in a sense their leader. But they would have placed the Blessed Virgin, if she had come with them, before Magdalene. S. John says that Mary the Mother of Christ, and Mary Cleophas, and Mary Magdalene were at the cross. He puts Mary the Mother of Christ before all the rest, and the other Evangelists would have done the same here if she had come with them to the tomb. The opinion of S. Gregory of Nyssa seems wholly untenable — that by the other Mary S. John meant the Mother of Christ. S. Mark tells us plainly who she was. S. John (xx. i) says that Mary Magdalene came alone — probably because she was the head of the band and she alone held the conversation with the angels, which S. John desired to commemorate. The other Evangelists speak not all of the same number, but all mention more than one, because they desired to show that the three women (S. Mark xvi. i) were the first witnesses of the Resurrection, and there must be two witnesses at least to prove a thing, as Dent. xvii. 6 ; 5. Matt, xviii. 16. Besides, S. Matthew speaks of two, S. Mark of three, S. Luke of more.
To see the sepulchre. S. Mark (xvi. i) and S. Luke (xxiv. i) say that they came to anoint Christ. S. John does not state the cause of their coming. This has caused some to think that the women came twice — the first time not to anoint Christ, but, as S. Matthew says, to see the tomb ; and then to anoint. Among these are S. Dionysius of Alexandria and S. Jerome (in loc.> and Quest. 6 to Hedibias). But this has been answered above, and will be answered again by and by at more length. But why did S. Matthew say that they came to see the tomb? Not to show that they came only to see it and not to anoint the body of Christ, but to show that they came to anoint, but doubted whether they could succeed, because they knew that the tomb was sealed with a great stone. And thus they talked anxiously among themselves as they came along : " Who shall roll us away the stone from the door of the sepulchre?" (S. Mark xvi. 3). S. Matthew meant that they came to see the sepulchre whether it were so closed and kept as to allow of their entering, and, when they had entered, of anointing the bodv of Christ.
28:2
And behold there was a great earthquake. The word ecce, " behold," shows that the earthquake took place as the women were going to, or approaching, the tomb. On the force of ecce, vide chap. u. i. The Evangelist clearly shows the cause of the earthquake — viz., the descent of the angel from heaven, for he uses the causal particle "for". Why the earthquake took place on that descent the Evangelist does not say. The probable reason may have been that given by S. Chrysostom (Horn. xc. on S. Matt.). Euthymius and Theophylact (in loc.} say that the keepers of the tomb, who were sleeping, might be aroused by the commotion, and so be compelled to become witnesses of Christ's Resurrection. The reason may have been to show the women and keepers of the tomb that they who appeared by the tomb in shining apparel were not men, but angels ; that is, heavenly and divine messengers. It has been shown (xxvii. 51) from many passages of Scripture that such convulsions signify the presence of God, or of some representative of God. That the keepers and women, therefore, might believe the angels, it was necessary that they should recognise them, not only by their shining garments, but by the shaking of the ground. There might have been another reason : that the keepers might understand that Christ was not taken away by theft nor by any human means, but that He had risen by the divine power by which the earthquake itself was caused.
For an angel of the Lord descended from heaven. One reason of this descent has been mentioned : the rolling away of the stone. There may be others. S. Chrysostom mentions three, besides the rolling away of the stone. i. That the angels might show that God was buried there, since they stood at the tomb, as they do in heaven where He dwells. 2. To teach the women that Christ had truly risen from the dead, and to warn them to tell the Apostles as soon as possible. For if they had not been taught by the angels, they would not have believed ; for it appears from S. John that even after they had been taught by them, they did not wholly believe, but rather thought that He had been taken away by theft. 3. To anticipate all frauds and machinations ; and that the Jews, when they heard that Christ had risen, might not put another in the tomb in His place that He might appear not to have risen. Heretics dispute with the Church as to why the angel moved the stone. Some think that it was done that Christ might rise and go out from the tomb ; of which opinion S. Hilary (Can. xxxiii. on S. Matt^} seems somewhat a favourer. S. Leo (Ep. Ixxxiii.) to the monks of Palestine : " Let these Christian teachers of a phantasm say what substance of the Saviour was fixed to the Cross ; what lay in the tomb, and, when the stone was rolled away, what flesh rose on the third day ". But it is clear from the words of the Evangelists, that Christ rose before the angel rolled away the stone. For S. Matthew clearly says that the earthquake was on account of the descent of the angel. But if Christ had not yet risen, he would have said that the earthquake was not because of the descent of the angel, but because of the Resurrection of Christ. Besides, S. Mark says that the stone was rolled away by the angel, not that Christ might rise, but that the women might enter and see that the tomb was empty (xvi. 3, 4) : quite as if he had said, " The angels came in good time and rolled away the stone for the women, who were anxious on the subject before they came to the sepulchre ". Lastly, as S. Jerome (Qu&st. 6 to Hedibias\ S. Greg. Nyss. (Orat. u. de Resiirr.}, Euthymius (in loc.) say, " No one ever knew at what hour Christ rose ". But that at which the stone was rolled away is found from all the Evangelists. For as the earthquake, as S. Matthew says, was on account of the descent of the angel, and it took place as the women were approaching the sepulchre, as the word " Behold " shows, and the angel, as S. Matthew says, rolled away the stone : it follows that it was rolled away as the women approached. All the Evangelists state that they set out from their homes early, when it was yet dark, as S. John says ; and they arrived when the sun was rising or risen, as S. Mark says. The stone, therefore, was rolled away then. It was not rolled away, therefore, as the above-named modern heretics say, that Christ might come out. For all the ancient authors have taught, what the Evangelists clearly teach, that the stone was rolled away, not for the sake of Christ, but for the women : as S. Jerome writes to Hedibias, and others to be cited shortly ; and the angels were not sent to aid Christ, as if He could not have come out of the tomb without their assistance ; but they sat as witnesses and heralds of His Resurrection. In the same manner they did not come to Christ during His Temptation, when He was tempted by the devil, lest they should have been thought to have come to help Him ; but they came after He was tempted, and after His victory, that they might celebrate His triumph and acknowledge Him as conqueror. All ancient authors teach that, in the same manner as that in which Christ passed out of His Mother's womb, He came out of the tomb, and went in to the disciples ; that is, as by His own body He neither opened nor burst that of His mother, so neither did He the stone of the tomb nor the doors of the house where the disciples were, nor, what is similar, soften, but penetrate them. So say S. Justin Martyr (Qucest. 117 ad Orthod.\ S. Chrysostom (Horn. u. /. Bapt.\ S. Gregory Nazianzen (Tragced. de Christ, patient^, S. Jerome (Qucest. 6 ad Hedib.\ S. Augustin (Serms. cxxxviii., clix., de Temp.), Euthymius (in loc.).
And sat upon it. The angel sat upon the stone as if expecting the coming of the women ; and as if to show that it was he who had rolled away the stone, for he sat upon his own work. But how he is said here to sit, when S. Luke (xxiv. 4) describes the angels as standing, and what the stone was upon which they sat, shall be described in the following verse.
Verses. And his countenance was like lightning, and his raiment white as snow. All the Evangelists describe the peculiar clothing of the angel carefully, but S. Matthew the most so of all (S. Mark xvi. 5 ; vS. Luke xxiv. 4; 5. John xx. 12). Such care is not devoid of mystery, and it is some proof of it. We often read of angels visiting men in the usual habit of men, so as to be thought to be men (Gen. xvi. 7 ; xviii. I, 2 ; xix. i ; xxxii. 24 ; Joshua v. 13 ; Judges u. I, 4 ; Dan. viii. 16; Zach. u. i; Tobit v. 5, 6 ; xii. 15). But here the angels appear in a new clothing ; in a new manner and with a new splendour. It is easy to suppose that they were sent to assure us, by heavenly and divine authority, of the Resurrection of the Lord. And it was therefore needful that they should come with such an appearance as to render it certain that they were angels. When it was not necessary that they should be known as such, or it was better that they should not be, they appeared in the usual guise of men, as to Abraham (Gen. xviii. 2), to Lot (xix. i), and to the son of Tobias (v. 7). But when it is necessary that they should be recognised as angels, they bear a more exalted appearance than that of men, as Acts i. 10. This is the reason given by S. Cyril (chap. xlvi. on S. John xii.). But S. Gregory (Horn. xx. in Evangel.) and Bede (in loc.} give another, why the angels here appeared in shining apparel — to show the glory of the rising of Christ and our joy thereat. To the same effect is S. Mark's calling the angel a young man, for the angels never appear in any but a youthful form, that, as S. Dionysius (Ccclest Hier., xv.) says, their vis vitalis may never appear as aged, but always youthful and flourishing, and that their immortality might be seen. S. Matthew and S. John call them angels. S. Mark and S. Luke men ; the former as what they were, the latter as what they appeared at first sight. There are many other difficult questions in this place, besides the apparent divarication on the above point between the Evangelists. 1. How S. Matthew and S. Mark speak of one angel ; S. Luke and S. John of two. 2. How S. Matthew says that the angel sat upon the stone which he had rolled away, which was outside the tomb, so that the angel must necessarily have been outside also, while S. Mark (xvi. 5) and S. John (xx. 12) say that he was inside ; the former speaking of a young man, and the latter of two angels. 3. How S. Matthew and S. Mark speak of the angel as sitting ; while S. Luke says that the angels were standing, and were seen to be so by the women. 4. How S. Matthew, S. Mark, and S. Luke speak of more women than one as having seen the angels ; S. John only of Mary Magdalene. 5. How S. John says that Mary Magdalene, when she came first to the tomb, found the stone rolled away, but did not see the angel until she had returned and told the disciples of the Resurrection ; when S. Matthew, S. Mark, and S. Luke say that the women not only saw the angel when they came first, but that he told them to go and announce the Resurrection to the disciples. To the first question. They who follow the opinion of S. Augustin (De Cons., iii. 24), and think that the women came twice, not in the evening and morning, as S. Jerome says, but when the sun had risen, easily (though whether truly or not may be a question) answer that when they came the first time they saw one angel, and when they came the second time they saw two. Others think that at first, before they went into the tomb, they saw one angel, and then when they had entered they either saw one and then another, as S. Mark indicates, or two, as S. Luke and S. John say. So it is explained by Theophylact (in loco) and S. Thomas. It may be suggested, however, that there are three difficulties here : 1. That the women came to the tomb twice. 2. That when they came first they saw either no angel at all, or only one. 3. That they saw one angel outside the tomb, the other inside ; or one outside and two inside. To these three points, because the explanation of all the other proposed questions depends upon them in great part, it may be worth while to reply. The first and second, because they are so closely united that they cannot be separated, stand together and may be refuted by the same arguments. i. When S. Matthew, S. Mark, and S. Luke say that the women came to the tomb, it is not a question that they speak of their first visit. They add that they came summo mane, to show that they came when it was first possible ; both because of the Sabbath and the night that followed it. As if they had passed the whole night without sleep, and waited for the morning that they might hasten to the tomb. But the Evangelists say that when they came in the morning, they then saw the angels, and it cannot be doubted that the women, at the commandment of the angel, then told Peter and John of the Resurrection, and that they thereupon ran to the tomb to judge for themselves. For S. Mark says in plain words (xvi. 7) that the angel said to the women, " But go, tell His disciples and Peter that He goeth before you into Galilee ; there you shall see Him as He told you ". They therefore saw the angel before they told Peter and John, and before Peter and John came to the tomb. For what need would there have been to command them to tell Peter that Christ had risen if he had already come and seen the empty tomb with his own eyes ? They who think that the women came to the tomb twice, and when they came the first time saw no angel, say, or must say, that Peter and John came to the tomb before the women saw any angel, as S. John seems to indicate, by whose account they are urged into this opinion. But this opposes the plain words of S. Mark. Besides, S. Matthew relates clearly that the women and the soldiers both saw the angel at the same time (xxviii. 4), and it is clear that before Peter and John came, the soldiers had seen the angel and gone away terrified. For Peter and John would not have come to the tomb so boldly unless they had heard from the women that the soldiers had gone away ; but this hardly applies to the women. It is no matter of wonder that they had the courage to come to the tomb while it was yet guarded by the soldiers ; for these are apt to be severe towards men when they spare the women. Besides, S. Luke (xxiv. 13) says that on that same day, as when two of the disciples were going to Emmaus, Christ joined Himself to them, and that they said (verses 21, 22, 23), "And now, besides all this, to-day is the third day since these things were done. Yea, and certain women also of our company affrighted us, who, before it was light, were at the sepulchre. And, not finding His body, came, saying, that they had also seen a vision of angels, who say that He is alive. And some of our people went to the sepulchre, and found it so as the women had said ; but Him they found not." It cannot be doubted that the words "some of our people" refer to S. Peter and S. John ; the Evangelist had said that the women saw the vision of angels, and told it to Peter and the other disciples. To this should be added the greatest authorities, who think that when the women came first to the tomb they saw the angels. Among these is S. Greg. Nyss. (De Resurr. CJiti., Orat. u.). As, then, they who say that the women came to the tomb twice do so only that they may not appear to contradict S. John, who seems to say that the women when they came the first time did not see the angels ; and as it has been sufficiently proved that they saw them when they came the first time, there is no reason why they should say that the women came twice. The passage in S. John shall shortly be explained, so as to show that there is no contradiction in it. It appears, therefore, both that the women only came once, and that when they came the first time they saw the angels. 2. The third question is more easily answered. S. Mark xvi. 4, 5 : " And, looking, they saw the stone rolled back. For it was very great. And entering into the sepulchre, they saw a young man sitting on the right side, clothed with a white robe ; and they were astonished." S. Mark means that they saw one angel inside the tomb, even if they saw another outside, as S. Matthew is commonly taken to mean. It would seem that the angel of whom S. Matthew speaks, and the one mentioned by S. Mark, were the same ; for they both used the same words. Each said, " Fear not " (S. Matt, xxviii. 5). " Fear not you : for I know that ye seek Jesus who was crucified. He is not here : for He is risen as He said. Come, see the place where the Lord was laid. And going quickly, tell ye His disciples that He is risen ; behold He will go before you into Galilee, there you shall see Him " (S. Mark xvi. 6). As, then, the angel of whom S. Matthew and S. Mark wrote was the same angel — and S. Mark says in plain words that he was seen by the women inside the tomb, and S. Matthew does not say that he was seen outside, but only that he was sitting upon the stone which he had removed — it follows that he was seen not outside the tomb, which S. Matthew does not say, but inside it, which S. Mark does say. And most especially when the other Evangelists, S. Luke (xxiv. 4) and S. John (xx. 12), say that two angels were seen, not outside, but inside. What mostly influences the maintainers of the other view is the words of S. Matthew (verse 2) : "An angel of the Lord descended from heaven ; and, coming, rolled back the stone, and sat upon it ". The stone they conclude from S. Mark to have been outside the tomb and not inside of it " Who," they say, " shall roll back ; " and, therefore, they assume that it was at the door of the tomb, that is, outside it. It is matter of wonder that it has escaped the notice of authorities that there were two stones, and that each was rolled back by the angel. S. Augustin (De Consent., iii. 24) thinks that the sepulchre alone did not contain the tomb of Christ, but that it was a building called by him a maceria, a wall of enclosure, having an outside arched door by which it was entered ; and within this was the tomb where the body was laid, which was closed by another stone. That it was a tomb of this kind, Bede, Bocardus {On Jerusalem and the Holy Land), and all who have seen it agree uno ore. There were, therefore, two stones — one outside by which the door of the whole monument was closed, the other inside by which the tomb was closed ; and the angels removed both — the first, that the women might enter ; the second, that they might see that the tomb was empty. The angel did not sit upon the first, but upon the second ; for if he had sat upon the first, the women would have been terrified at the first sight of him, and they would not have ventured to enter the tomb. It was fit that the angel should have sat, not upon the first stone, but upon the second ; both to show that he had moved away the stone that the women might see that the sepulchre was empty; and to point, as it were, with his finger to the place where Christ had been placed, and show that it was empty, as in verse 6. When, therefore, S. Matthew says that the angel moved the stone, he means both stones. When he says that he sat upon it, he means the second stone which was inside the tomb. For, as he could not have sat upon both stones, he must have sat either upon the first or the second. S. Matthew does not say that he sat upon the first. S. Mark, S. Luke, and S. John clearly say that he sat upon the second, when they say that he sat inside ; and, therefore, S. Matthew also, when he says that he sat upon the stone, understands the second stone ; whence it follows that even, according to S. Matthew, the angel was seen by the women, not outside the tomb, but inside it. It will be objected that S. Matthew (verse 6) says that the angel said to the women, " Come, see the place where the Lord lay " ; as if they had not yet entered the tomb, but he were inviting them to do so. These words have deceived many into thinking that the women were invited by the angel to enter the tomb, whereas they were not invited to enter, but to come ; that is, to draw near and see the tomb. The angel did not say "Enter" but "Come". For they were then inside the tomb, as S. Mark and S. Luke state most clearly. Then, when they had come to the tomb and unexpectedly found the first stone, about which they had been anxious on the way, rolled back, they boldly entered. When they were inside, and saw the angel sitting upon the stone, they were astonished, and did not venture to approach the tomb. But the angel first directed them to lay aside their fear, saying, " Fear not" (verse 5), and then invited them to come, and see the tomb : " Come, see ". What S. Luke says (xxiv. 2, 3, 4) may be objected. He here indicates that the women had entered, not only into the monument but even to the tomb as well, which was within, and had seen that it was empty before the angel invited them, or they had even seen him. The answer is that S. Luke spoke by anticipation, for he was desirous of passing on to relate that the women had not found Christ in the tomb, because He had risen ; and he therefore said this before stating that the angels were seen by them, and that by their testimony the Resurrection of Christ was confirmed. Thus the first and second of the five questions proposed above have been answered. The first by the proof that there were two angels, as S. Luke and S. John relate ; but because one only spoke with the women, we must believe that S. Matthew and S. Mark, as they especially desired to relate what the angels said to the women, make mention of one only. It would certainly have been superfluous that the other angel should speak, as he could only have repeated what the other had said. So, on the other hand, whilst more women than one came to the sepulchre, one only, Mary Magdalene, spoke both with the angels and with Christ. S. John mentions her alone ; but as S. Luke and S. John wished to show that the Resurrection of Christ was proved by the testimony of the angels, they were compelled to mention more angels than one. Thus it was fitting that at least two angels should appear as witnesses, that " by the mouth of two or three every word should be established ". And we see in the similar case of the Ascension of Christ into heaven, two angels also appeared in white garments, who testified to them that He had gone up to heaven, and would so return (Acts i. 10). But the words of S. Luke (xxiv. 5) seem opposed to this, and S. John (xx. 12) relates that the angels said to Magdalene, " Woman, why weepest thou ? " The answer is easy. They speak by syllepsis, as often before ; for example, the thieves on the cross, and as in Heb. xi. 33, 37. The Prophets " were cut asunder," whereas only one was so treated — Isaiah: "and stopped the mouths of lions," whereas only Daniel did so. The angels, then, are said by S. Luke and S. John to have spoken with the women because one of them did so. The answer to the second question is clear per se. It has been proved that the angel, of whom S. Matthew speaks, sat upon the second stone, not outside the tomb but inside it ; and, therefore, that there is no difference in this respect between S. Matthew and S. Mark and the other Evangelists. The third question is how S. Matthew, S. Mark, and S. John say that the angels sat, and S. Luke that the angels stood. The question seems to depend on the proper sense of the word " stand ". S. Augustin and his followers think that there was one angel, of whom S. Matthew and S. Mark speak, and others of whom S. Luke and S. John speak, and that the former sat while the latter stood. But what will they do with S. John, who says of the two angels, of whom S. Luke writes, that they sat, when S. Luke says that they stood? Some say that they sat at first (as in S. Matt., S. Mark, and S. John), and when they spoke with the women they rose up and stood, as S. Luke says : a distinction very little necessary, for S. Luke's words may be more easily explained by the proper understanding of the word " stood ". It has been said (vi. 5) that the word " stand " in both Latin and Greek does not always mean an upright position of body, but sometimes the mere presence alone, and at others repose alone ; for he is not only said to stand who is in an upright position, but he who is simply present though he be sitting ; as chap. xvi. 28, "There are some of them that stand here," that is, they who are present; and 5. Mark xi. 25, "And when ye stand to pray," where there is no command to stand upright, but to stand, that is, to pray in quiet or put themselves as it were in God's presence, for praying is to address God ; and 5. Luke vu. 37, 38, "And standing behind at His feet," she was not standing erect, but was prostrate at the feet of Christ, when she washed His feet with her tears and wiped them with the hairs of her head and kissed His feet ; and 5. Luke xviii. n, "The Pharisee, standing, prayed," where it is not to be supposed that a man, and a hypocrite especially, stood to pray ; and ,S. John i. 26, " There hath stood one," that is, among you, present with you. The fourth question is answered by another similar question being asked. It is asked, how S. John says that Mary Magdalene alone saw the angels, whilst the other Evangelists say that there were more women who saw them ? It may be asked in return, why S. John says that Mary Magdalene alone came to the tomb, when the other Evangelists say that more came than she? It was no intent of the Evangelists to describe fully every circumstance. There were more women than one around the cross of Christ and many men besides, as signified by S. Luke (xxiii. 49) and S. Matthew (xxvii. 55); yet he names three women alone, as being better known and more active, and no man at all. In the same manner S. John says that Mary Magdalene both alone came to the tomb and alone saw the angels, because it is not doubtful that Mary Magdalene took the chief part and was the highest in position of any. We may see this from the other Evangelists always, when naming the other women, placing her first, as in 5. Matt, xxvii. 56, 61, and in this chapter, verse i ; vS". Mark xv. 40 ; xvi. i. The fifth question, which alone of all seems to contain any real difficulty, turns upon the right understanding of S. John. How he seems to say that Mary Magdalene, when she came to the sepulchre first, saw neither angel nor the Lord, but when she saw the stone rolled away she returned at once and told Peter and John, " They have taken away my Lord," &c. ; but he signifies that she returned after wards and saw the angels and Christ. S. John seems to relate the whole so clearly and fully that most writers have thought that the other Evangelists, who appear to contradict him, are to be explained from him. The other Evangelists, however, seem so clearly to contradict him, that he is rather to be explained from them ; and if they have not so much perspicuity, we must still yield to themas superior in numbers. How can it be supposed that the three Evangelists conspired as if by design to speak obscurely ? It is more easy to suppose that one did so than that many did. That Mary Magdalene and the other women came only once to the tomb, and that before they told the above events to Peter and John they had seen the angels, has been clearly proved. How, then, is S. John to be understood ? He, like the other Evangelists, did not keep the order of events, but such as happened at the same time are related, some first and others later. Mary Magdalene came, and she saw the angels at the same time. He says that she came and saw the stone rolled away first, and afterwards saw the angels. This would appear more likely if we could find a probable reason for this infraction of the order of events. S. Greg. Nyss. (Orat. u. de Resurrect^ thinks that Mary was reluctant to say anything to Peter and John about the angels she had seen, because she doubted that they were real angels, and, therefore, that she did not say anything of the Resurrection, but only " They have taken away the Lord out of the sepulchre, and we know not where they have laid Him ". S. John, in fact, appears to wish to pass over everything else, that he may hasten to the explanation of how he and Peter ran together to see the tomb, at the first word of Mary Magdalene ; and he therefore omits the vision of the angels, and Christ, and describes his own and Peter's hastening to the tomb, not from any vainglory (for he was so far from this that he would not even mention his own name), but from his desire of proving the Resurrection of Christ, and that he might, as soon as possible, bear witness that he himself and Peter had actually seen it, and thus gain great belief for the history. But it may be said that not only was S. John silent on the subject, but that even Mary Magdalene herself did not tell Peter and John that she had seen the angels and Christ, but that she rather indicated that she had not done so, when she said, "They have taken away the Lord," &c. For if she had seen the angel and been taught by him that Christ had risen, she would have said so, and not that He had been taken out of the tomb ; and she would have proved her words both by the vision and by the testimony of the angels. In fact, she would have said what would have done much more to cause belief that she had seen Christ Himself. What if she did not say to Peter and John that she had seen the angels and the Lord, because, as soon as they heard her words, not expecting anything more, they ran off to the tomb ? And what if she would not relate her vision of the angels and the Lord from prudence, but related the fact as if Christ had been taken out of the tomb — that she might the more incite them to go and see it and seek Him, believing that if they went to the tomb and saw the angels and Christ, as she had done, they would have no more need of her testimony ? S. Luke, however (xxiv. 23), seems to oppose this idea. He says that the women told the disciples that they also had seen at the tomb a vision of angels, and that some of the disciples — that is, Peter and John — ran to the tomb. But it is not unlikely that the women wished at first to say nothing of their having seen the angels and Christ, nor of this Resurrection, but only said, " They have taken away the Lord " (as if they thought that He had been removed by theft), that, as has been said, they might incite the disciples to go to the tomb. What was sufficient to arouse S. Peter and S. John, who were more ardent than the rest, was not enough to move the others, and, therefore, when those Apostles had gone out, they, to convince the others, related the whole more clearly, and told them that they had seen both the angels and Christ. And this was the cause of their being upbraided by Him : " At length He appeared to the eleven as they were at table, and He upbraided them with their incredulity and hardness of heart, because they did not believe them who had seen Him after He was risen again (S. Mark xvi. 14). This explanation is both intelligible per se, and is incapable of refutation by those who do not receive it. In this way the Evangelists agree most perfectly among themselves. For S. John wished to relate his own and S. Peter's visit to the tomb first. When he had done this, he returned, by way of summary, to the explanation of the vision of the angels and of Christ (xx. n). His assertion that Mary stooped, when S. Mark and S. Luke say that she entered the tomb, is not contradictory. She did both. She both entered and stooped that she might seethe tomb ; or she entered, stooping when she had brought not her feet but her head and body inside the sepulchre, that she might see the tomb.
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And for fear of him. For fear of the angel, of whom S. Matthew had last spoken. Although we may easily believe that the keepers were terrified by the earthquake, yet, as that might appear to be a natural event, they were thrown into much greater consternation by the sight of the angel. How they saw the angels when they themselves were outside and the angels inside may be reasonably asked. It is probable that the angels, when they first came and removed the stone from the door of the tomb, showed themselves also outside, that the keepers might see them and be seized with terror. For they had come that the keepers might be witnesses of the Resurrection of Christ even against their will. It is also probable that the guards, when they saw that the stone had been removed, went into the tomb before the women came, to see if the body of Christ, which had been committed to their faith and keeping, were in the tomb, and that they then saw the angels sitting inside it.
And became, as dead men. The same thing happened to Daniel when he saw the angel (x. 8). The keepers feared, not with a mere human fear, lest the body of Christ should be required of them to whom it had been committed, and when they could not produce it (as if the disciples had either stolen it away through their negligence, or had bribed them to give it), that they should be punished : but they feared much more with a divine fear lest, when they saw the Resurrection of Christ and that it confirmed His Divinity, they should be punished from heaven, either by fire sent thence or by the earth opening, as men who had assisted the Jews in their wickedness ; and as Pilate, when he heard that Christ was the Son of God, feared to condemn Him, and sought occasion to set Him free (S. John xix. 8). The women also feared when they saw the angels (verse 8 ; 5. Mark xvi. 6-8 ; 6*. Luke xxiv. 5), but none of the Evangelists says that their fear was as great as that of the soldiers, who became as dead men. S. Luke, on the contrary, signifies that theirs was rather the fear of humility than the dread of any danger (xxiv. 5) ; for to bow the head to the ground was less a sign of fear than of humility. Who, indeed, would not fear at the sudden and super human sight of angels ? Daniel feared (x. 8, 16) : Zaccharias feared (S. Luke i. 12) : the Virgin Mary herself feared (S. Luke i. 29) : but the good fear in a different manner to the bad, for an evil conscience increases fear to the latter. The evil fear, as wicked servants, lest they should meet punishment ; the good fear, as sons, lest before the angels they appear too little reverent, and because human weakness is not able to endure a divine vision. The soldiers fear, and are as dead men : the women fear, but are not disheartened, because, like S. Antony, as S. Thomas in his commentary and S. Jerome on this passage say, when a good angel appears to good men, even if by his unexpected appearance he strike terror at first, he leaves in the end comfort and tranquillity. The angel, therefore, comforted the women, not the trembling soldiers (verse 5). " Fear not you," as S. Jerome and the poet Juvencus have observed. Such is the force in this passage, as shall be explained, of the word " you ".
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And tke angel answering. " Answering " is a Hebraism, by which T\*X$ means both " to answer " and " to begin to speak," as explained on chaps, xi. 25, xxii. i.
Fear not you. As if the angel had said, " Let the soldiers fear who came with the evil intention of preventing if they could the Resurrection of Christ. You, who have come not to hinder Him, but to render to Him all the offices of piety and love, have no cause for fear." The word " you " has here the force of opposition to the soldiers, as has been observed by S. Cyril Jerus. (Cat. Lect., xiv.), S. Chrysostom (Horn, xc.), S. Gregory (Horn, in Evang., xxi.), Bede, Euthymius, Theophylact. " Let those fear," says S. Gregory, " who love not the visits of citizens from on high ; let those live in dread who, oppressed by carnal desires, despair of being able to attain to their fellowship ; but for you, why should you fear who see in them your fellow-citizens ? "
For I know that you seek Jesus who was crucified. The angel gives the reason why they need not fear. They had come, not with an evil but with a good and holy intention, to seek the body of Christ and perform the religious duty of anointing it. The angel shows them that he knows this, lest perhaps the women, although their consciences were good, might fear some evil from him, as, not knowing why they came, he might suspect that they intended to steal the body or do some other wrong. But the fact that the angel named Jesus by His proper name, and his saying that He was crucified, tended to cause faith in the women, and to show that he knew Christ truly, and that He was crucified and had died and been buried in that place, and had risen again. The angel (S. Mark xvi. 6) called Christ " Jesus of Nazareth who was crucified," which tends to the same result. S. Matthew omits the words " of Nazareth ". S. Luke (xxiv. 5) uses other words : " Why seek ye the living with the dead ? " S. John (xx. 13) still others: "Woman, why weepest thou ? " It is to be believed that the angel uttered them all. The women first began to lament when they saw the door open, thinking that the body of Christ had been taken away. This is the meaning of S. John xx. n: " Mary stood at the sepulchre without, weeping," naming only one woman, but understanding all. Soon after they entered the tomb weeping, and the angels said, " Why weep ye ? " S. John, speaking of Mary Magdalene, says that she alone answered for all (verse 73). The angel then answered, speaking for himself and the other angel, "Fear not," &c. (S. Matt, xxviii. 5), as if gently and in kind words blaming their unbelief; for if they had had faith in the words of Christ which He spoke while yet alive, that He should rise again on the third day, they would not have sought the living among the dead, but would have believed for certain that He was alive. Lastly, he added what S. Matthew, S. Mark, and S. Luke all record : " He is not here, for He has risen as He said " ; and he commanded them to go to the Apostles and tell them that Christ had risen, as the same three Evangelists relate.
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He is not here, for He is risen. It was not sufficient to say, " He is not here," for He might not have been there and yet not have risen again. He might have been carried thence, or His body stolen ; and, therefore, the angel added, "for He is risen"; as if he had said, " He is not here : not because, as you suppose, He has been removed or stolen, but because He is risen again " ; and that this might not appear new or strange, he added the words, "as He said," confirming Christ's Resurrection from His own words, and as silently observing the unbelief of the women ; as if he had said, " If you had believed Christ when He said that He would rise again on the third day, you would not now need my testimony, but you would readily have believed ".
Come and see the place where the Lord was laid. What the angel had proved by his own testimony and by that of Christ, he now confirms by the evidence of the women's senses, and he endeavours to instil belief into their minds by the actual sight of the place : " Come and see the place," &c. In calling Christ " Lord," the angel confessed Him to be God ; for who but God is Lord of angels ? The angel seems to have used the same words deliberately as Mary had used before, as we learn from 5. John xx. 2. She had called Him her Lord; the angel called Him not only his own Lord, but the Lord of all, both men and angels. He showed this when he called Him Lord, absolutely and without addition. We have purposely deferred to this place the question at what hour Christ rose from the dead ; because in this place mention is first made of His Resurrection. All admit that He arose in the night which intervened between the Sabbath and the first day of the week, which we call the Lord's day. Almost all ancient authors agree that He did not rise before midnight, though some, as S. Dionysius of Alexandria, in his letters to Basilides, from S. Matthew's words (verse i) — "And in the end of the Sabbath, when it began to dawn towards the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre " — say that He rose in the beginning of the night. He was the author of this opinion, which is received by few, and has been answered above. That He rose in the middle of the night, as He was believed to have been born in the middle of the night, was the opinion of many, who, as Dionysius adds, therefore ended the Lent fast at midnight before the day of Pasch, as was ordered by the Eighty-ninth Canon of the Council of Con stantinople in Trullo, as Balsamon states in his commentary to Dionysius. This is confirmed by the ancient custom of almost the whole Church, which used to celebrate at midnight the Mass of the Resurrection, which we now celebrate on the Saturday at about ten in the morning. Others believe that He arose towards dawn, at or about the crowing of the cock. S. Greg. Nyss. (Orat u. de Resurrect^] inclines much to this opinion. S. Dionysius says that it was the custom of the Romans to end the fast at that hour, as believing that Christ rose then. Euthymius also states this as the opinion of all the early Fathers, and that he himself followed it as the most probable. It is most certain, indeed, as S. Greg. Nyss. in the abovenamed oration, S. Jerome (Qucest. 6 to Hedibias), and Euthymius (in loc.} say that no man can know the hour at which Christ rose from the dead ; for He Himself alone can know it who rose as He would, and when He would. But if certain proof be wanting, there is some room for conjecture ; and in matters of uncertainty that which appears most probable may be received for truth, until the truth itself appear. We must believe that Christ rose about the dawn of day. For as the angels came down from heaven to witness of His Resurrection, it is probable that they descended immediately as He rose ; lest, in the meantime, the soldiers or the priests who had closed the tomb had opened it, and, not finding the body, had concluded that it had been taken away by theft, and had published it as a fact, not with the gift of bribes, but gratis, and supposing themselves to be speaking the truth. That the angels came about dawn is clear, because the earthquake happened at the time of the arrival ; and this, as S. Mark relates, took place as the women drew near the tomb, when the sun was just rising. This, however, is only a conjecture, and may be taken simply for what it is worth.
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And going quickly. The angel commanded them to go quickly that they might, as soon as possible, cheer those who were sad, by the most joyful news of the Resurrection, and sustain their failing faith before it gave way altogether. We learn from S. Mark (xvi. 7) that the angel said, " Go tell His disciples and Peter, that He goeth before you into Galilee; there you shall see Him as He told you". S. Peter was named especially, lest from his thrice-repeated denials of Christ he might think himself shut out from the benefit of the Resurrection. So say S. Gregory (Horn. xxi. in Evang.*) and Euthymius. That He has risen. Quia surrexit, a Hebraism, as said before, for surrexisse.
And behold He will go. The angel signifies that Christ had already gone into Galilee, either because he thought so, or because he knew that Christ intended to go there after His Resurrection, and show Himself to His disciples. Unless we take the present tense by a Hebraism for the future, as if the angel had said, " Behold He will go before you into Galilee, hasten as you may " ; for he knew that Christ passed hither and thither in a moment. The angel was ignorant, apparently, of what was shortly to take place — that Christ would show Himself to the women as they returned to the city. He acted with the view of kindling the zeal of the disciples, that when they heard of Christ's having already gone into Galilee, they might hasten thither more readily, and not be reluctant to follow, if they had been so to go before. Wonderful is the infirmity of human nature, and wonderful its inconsistency ; for it was much more easy for them to follow Christ when He was going into Galilee and had now risen, and was become glorious, than to follow Him to the cross when infirm and weighed down with ignominy ; and yet all promised this (xxvi. 35), although they did not perform it. For when these words were related by the women to the disciples, "they seemed to them as idle tales, and they did not believe them" (S. Luke xxiv. n). A twofold question arises here : 1. Why Christ wished to show Himself to the Apostles in Galilee, rather than in Judaea? 2. Why, contrarily to what He had determined and said, He showed Himself in Judaea before He went into Galilee? Many answer the first question as follows : Christ desired to appear to the disciples in Galilee, that He might converse with them and teach them more freely ; for in Judaea their dread of the priests and Pharisees might be a hindrance to them. So say S. Chrysostom (Horn, xc.) and Euthymius. S. Ambrose says the same (On S. Luke xxiv.). Others say that as He had preached the Gospel in Galilee a long time, He had many disciples in the country, whom He wished to strengthen at the same time. S. Jerome and Bede give another, but allegorical reason : that Galilee, as its name indicates, was a very hog-stye of all vices, and it ought therefore to be purified by the presence of Christ, as Isaiah had said long before (ix. I, 2), and as S. Matthew (w. 15, 16) applied his words to the preaching of Christ. But why did He not go there at once ? This is the second question. Because He saw the Apostles lingering and doubting, and that they would not go into Galilee unless He first appeared to them in Jerusalem to confirm their faith. This is said by S. Ambrose. Christ did not therefore falsify His promise, but He exceeded it, for He did more than He promised. He had promised to appear to the disciples in Galilee, and He appeared also to them in Jerusalem ; as S. Gregory of Nyssa says.
Lo, I have foretold it to you. These words would tend to cause the disciples, when they should see Christ in Galilee, to believe that He was not a phantom nor a spirit, but Himself in verity, the true Christ, ipsissimum Christum; they would have seen that the angel had foretold the truth, and therefore that He could only have spoken from God. They must, therefore, have believed that it was Christ whom they saw, as it had been foretold by the same angel that they should see Him. So Samuel, to persuade Saul that what he had foretold to him should come to pass, foretold certain other things which Saul should experience on that same day, that these might confirm the others ; e.g., I Kings x. 2. In the same way Christ said (S. John xiv. 29) : " Now I have told you before it come to pass, that when it shall come to pass you may believe ". S. Mark's words (xvi. 7) are slightly different, that the angel might say that it was not himself but Christ that foretold this, alluding to the words which Headdressed to the disciples shortly before His death (xxvi. 32). Perhaps "he" should be read for "I," a lapse easily made by the change of one Greek, and the dropping out of one Latin, letter. If so, there will be no divarication between S. Matthew and S. Mark.
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And they went out quickly from the sepulchre with fear and great joy. They went out quickly, both at the command of the angel who had told them to do so (verse 7), and from fear at once, and joy. These feelings cause men to act thus. Why the women felt both at the same time can be more easily understood than described. They feared because they had seen the angels ; and we fear the sight of heavenly and divine beings, as we are unable to endure it. They rejoiced because they had heard that Christ had risen again. It is said by S. Mark (xvi. 8), " But they, going out, fled from the sepulchre. For a trembling and fear had seized them, and they said nothing to any man, for they were afraid." The words, " They said nothing to anyone," are not to be taken to mean that they did not speak to anyone whatever, not even to the Apostles, of what they had seen; for S. Luke (xxiv. n, 22, 23) makes it clear that they told the disciples that they had seen the angels in the tomb ; but S. Mark signifies that they kept such strict silence on the way, that, like those who are under the influence of great fear, they did not speak of what had happened, either to those whom they met or to one another.
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And behold Jesus met them'. The account given by S. Mark and S. John does not appear to agree very well with these words. S. Mark (xvi. 9) says, " But He, rising early the first day of the week, appeared first to Mary Magdalene, out of whom He had cast seven devils," as if Christ did not then appear either to the other women or to Magdalene herself, as she went to the disciples, but at another time ; but S. John (xx. 13-17), when he had said that Mary Magdalene stood without the tomb weeping, and when she stooped down and looked into the sepulchre saw the angels, who asked her, " Woman, why weepest thou ? " added, " Because they have taken away my Lord, and I know not where they have laid Him. When she had thus said, she turned herself back, and saw Jesus standing ; and she knew not that it was Jesus. Jesus 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 away, tell me where thou hast laid Him, and I will take Him away. Jesus saith to her : Mary. She, turning, saith to Him : Rabboni, which is to say, Master. Jesus 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." As regards S. Mark, the difficulty is less ; for as it was his object to tell the disciples that Christ had appeared to the women, he passed by all the circumstances, and said that Christ rose on the same day : not speaking of the Resurrection, so to say, but of the rising up (non de resurrectione sed de surrectione), as if He had first sat down and then appeared to Mary Magdalene ; for the Hebrew speaks of " rising up " (surgendt) to undertake some work, although the person do not literally rise, as Exod. xxxii. 6 ; .S. Matt. xxii. II, 24. S. Mark had no wish to teach us at what hour Christ rose, which, as said on verse 6, is altogether uncertain, but at what hour He appeared to the women. His having mentioned Mary Magdalene alone, may have been either because Christ appeared at first to her alone, as will be shortly shown, or because, although He appeared to all the other women as well, He first spoke to her alone. The account of S. John has more difficulty. From his words some think that Christ showed Himself to the women twice — the first time to Mary Magdalene alone as she stood near the sepulchre and turned back, as S. John seems to say (xx. 14), and then to all the women who had come to the tomb, as they returned to tell the disciples. For when all who were in the tomb had prepared to go away, Mary Magdalene remained alone weeping. She then turned back and saw Christ ; and when He asked her why she wept or whom she sought, she answered, thinking Him the gardener, " Sir, if Thou hast taken Him hence," &c. Christ answered and called her by her name, Mary. The other events related by S. John then happened. She soon after left the tomb and overtook the other women, who had gone on before ; and when she was on the way with them, Christ appeared to them again, as described by S. Matthew. So think S. Augustin (De Consens., iii. 24) and Severus (in the Commentary of S. Thomas). Others suppose that there were indeed two appearances of Christ, but at different times — the first when Mary Magdalene came to the sepulchre alone, and that Christ was seen by her then, as St. John says; then that she returned to the tomb with the other women, and as she was going back thence to the Apostles again, Christ met them in the way, as S. Matthew says. S. Gregory of Nyssa is the author of this opinion. The original difficulty lies in the supposition that Mary Magdalene came to the tomb twice and that Christ appeared to her twice. Why must we think this, when S. Matthew clearly signifies that all the women came to the tomb at the same time ? that all returned together, and Christ appeared to all as they returned? The statement of S. Mark that He appeared first to Mary Magdalene can easily be explained. The Evangelist opposes Mary Magdalene not to the other women but to the Apostles : the meaning being that Christ appeared to her not before He appeared to the other women, but before He appeared to the Apostles. For although not written, it is truly believed by all Catholics, that Christ appeared first of all to His own Mother. If so, the meaning cannot be that He appeared first to Mary Magdalene : that is, that He was seen by her before all the women. That S. Mark names Mary Magdalene alone is in no respect matter of wonder, as S. John mentions no other woman either as coming to the tomb, or returning, or seeing Christ ; and it appears from the other Evangelists that others came with her to the tomb, and saw Christ on their return. Why S. Mark so mentioned her alone has been explained. She began to speak first, and perhaps, of all who were with her, she first saw Christ. As regards what S. John says, although it may appear somewhat difficult, it may be explained without much more difficulty. I. He says that S. Mary Magdalene was standing by the tomb weeping. Then she turned and saw Christ. This may be understood not of her turning and looking back at the tomb, but of her returning on her way to the Apostles. For, although it may appear contradictory of this that she mistook Christ for the gardener, which she would not have done if she had not seen Him in the garden where the tomb was, this may be understood to mean that Christ appeared to the women as they were returning, but when they had not yet got out of the garden : or, if they had done this, yet that Christ appeared as if going to the garden, or that He was in such guise as to be easily mistaken for the gardener, and that Mary thought Him to be such. The words, too, " Why weepest thou ? " may be taken to mean that on their return they all, and most especially S. Mary Magdalene, wept, because, as S. Gregory of Nyssa says, and as is clear from S. John, she did not wholly believe even the angel when he said that Christ had risen (Orat. de Christ. Incarnat.). For after his words she still wept, as if believing that Christ had not risen, but had been taken away by stealth. And thus she said, " Sir, if thou hast taken Him hence, tell me," as she had said to the Apostles, " They have taken away the Lord out of the sepulchre, and we know not where they have laid Him " ; for when she said this she had seen the angel, as we have fully proved (verse 3). That S. John named Mary alone is less wonderful than that S. Mark did so, for he had said that she did not come alone to the tomb, but that other women were with her. S. John, however, said that she came alone. It would be rash to adopt this opinion against so many authorities, did not S. Augustin take the same view (Orat. de Christ. Incarnat^}.
All hail. *O7fcTl^ Pax vobis. So the Hebrews spoke, but the Greeks said, ^aipere, avete. The Hebrews use this form of address most especially when they bid those to whom they speak not to fear but be of good heart, as Gen. xliii. 23 ; Judges vi. 23 ; xix. 20. It agrees well with this passage, because Christ saw that the women were filled with fear, as if He had said, " Peace be with you, be of good cheer, I come not as an enemy, but as a friend ". So, in the following verse, He says, " Fear not ". B2it they came up and took hold of His feet. S. John (xx. 17) signifies that S. Mary Magdalene did not touch the feet of Christ, for He forbade her. If, as appears to be the case, this is the same vision as the one mentioned by S. John, it is easy to explain the points on which the two Evangelists seem at issue. S. John does not say that S. Mary Magdalene did not touch the feet of Christ, but that Christ said, " Do not touch Me," and perhaps, as many think, when He said this she had already touched them. Perhaps, from the strength and pertinacity of her love, she had touched them despite His prohibition. We read an instance of this in chap. ix. 30, 31, when Christ cured the blind men and commanded them to tell no man, but they thought it a kind of piety and obedience rather to break His command. S. John says that S. Mary Magdalene alone was so forbidden. What if all were so forbidden, but S. John only mentioned her, as he had said that she alone came to the tomb, and she alone saw Christ and thus was forbidden to touch Him ? The other Evangelists who speak of the other women do not say that they were forbidden, nor that S. Mary Magdalene was forbidden. As, therefore, they pass over what was done in the case of S. Mary Magdalene, they may have passed over the same thing that was done in that of the other women. It was not what Christ forbade, but what was done. They did not intend to record the will of Christ, but the love of the women for Him. If, as many think, this was a different vision to that described by S. John, a question arises — not the same, but very similar — why Christ forbade Mary Magdalene only to touch Him there, and did not forbid her and the other women to touch Him here ? What if He also forbade them here, but the Evangelist omitted to mention it ? S. John, because he did not relate this vision, if it be a different one : the others because, although they relate it, yet, as has just been said, they wished to relate not what Christ forbade, but what the women did ? And thus, although it is not related either that all were permitted, or that all were forbidden, to touch Him, yet it might have been related. Hence, whether all or some touched Him, whether all or some were forbidden to touch Him, yet there remain two questions : r. Why either all or some touched Him ? all certainly wished to do so. 2. Why Christ forbade either all the women, or certainly Mary Magdalene alone, to touch Him, or at least willed to do so ? To the first question Nature herself makes reply. For what Christian, seeing Christ raised from the dead before him, would not be suddenly overpowered by joy, and rush into His arms ? It was the nature of womanly modesty and respect not to embrace the body but the feet, as Theophylact and Euthymius say. It was also among the Jews a kind of reverence and adoration, especially of women to men, to touch the feet, as (Exod. w. 25) Sephora touched the feet of her husband as if in deprecation, and, in 4 Kings w. 27, the Sunamite woman, when she had come to Elisseus, touched his feet, and prayed him to come and raise up her son. The Greeks had the same custom (Iliad, A. 500), and Pliny has written upon it at length. It is certain that the custom flourished long in the Church, for, as we find in the decrees of councils, those who saluted bishops used to touch their knees. In this manner Mary Magdalene, from reverence (S. Luke vu. 38), held the feet of Christ, and all the women here did the same. The Evangelist explains this, and adds immediately, " and adored ". They touched His feet that they might adore. Another reason of their touching Him might have been to prove whether He were the true Christ, or a spirit which deluded them by the appearance of Christ Theophylact says that many thought this. The women might think this not without example, for even the Apostles, as S. Luke says (xxiv. 37), when they first saw Christ, thought that they saw a spirit. But why did Christ forbid the women, or certainly Mary Magdalene, to touch Him ? The reason is given by Christ Himself: "I am not yet ascended to My Father". But this reason makes the question more difficult. For what is the meaning of those words, as if, after He had ascended to the Father, she might touch Him, as S. Augustin says more than once ? But she seemed able to touch Him, and it appears as if she ought to have touched Him, for the reason that He had not yet ascended to the Father. If He had done so, she neither ought to have touched Him nor could she have done so. Some think that Christ did not altogether forbid Himself to be touched, but to be touched in the manner in which Mary seemed to touch Him ; that is, as a man who would live with his friends, and suffer himself to be touched in the same manner as He used to do before His death : when He was not to live with themas before, but after the manner of a spirit, who is neither seen nor touched, but sometimes appears and sometimes disappears. So say S. Justin (Qucest. 48 ad Orthod.} and S. Cyril (On S. John xii. 50). Hence the custom was introduced into the Church, when the mysteries had been consecrated by the Holy Spirit, to cry " Sancta Sanctis" as Christ, before He ascended and sent the Holy Ghost on the Apostles, would not suffer Himself to be touched by the women. For if He offered Himself to be touched by the Apostles, and said, " Handle Me and see " (S. Luke xxiv. 39) ; and if He commanded S. Thomas to put his ringer into His side, and in the place of the nails, He did it necessarily to cure his unbelief ; as before His death He used to heal the sick by His touch. An ingenious explanation, but where is the connection with the words, " I am not yet ascended to My Father " ? Others think that Mary Magdalene was not allowed to touch Christ because she was unworthy to do this, who had doubted about His Resurrection, even when the angels had borne testimony to it, and she herself was seeking the living among the dead. S. Chrysostom (Horn, on Jo/in Bapt.), S. Ambrose (Serm. Iviii., and On Ps. xlvi., and Comm. on S. Luke x.), S. Jerome (Qucest. 5 to Hedibias, Letter to Paid on the Death of Blesilla), S. Augustin (Ep. Iviii.). Others think it a mystery, and that S. Mary Magdalene signifies the Church of the Gentiles, which did not believe before — to believe, being to touch Christ before He ascended to the Father. S. Augustin explains it thus, in his treatise on S. John xxvi. and cxxi. Granting it to be a mystery, yet it cannot be granted to be only a mystery, and nothing more. S. Augustin gives another explanation in two of his writings (Ep. ccxxii. and De Trinit., w. 3). His words are as follows : "Thus Jesus desired Himself to be believed in " ; that is, to be spiritually touched, because He and the Father were one. He, in a manner, ascends to the Father in his most inward feelings, who has become so far a proficient in Him as to acknowledge Him to be the equal of the Father, otherwise He is not rightly touched ; that is, He is not rightly believed in : " For I have not yet ascended to My Father : then shalt thou touch Me when thou believest Me to be God, and not unequal to the Father ". Fulgentius, the disciple of S. Augustin (Lib. u. to Tlimsymundus\ and S. Chrysostom (Horn. v. de Resurrect^ say the same. " Touch me not," he says, " you ought not to touch me to believe." Calvin, without warrant or authority, says that Christ did not speak these words until S. Mary Magdalene had not only touched Christ's feet, but had touched them too closely and fondled them ; as if He forbade not the simple touch, but the too close and intimate touch. But what have the words that follow, " I am not yet ascended," to do with too close contact ? Nor shall it be passed over in silence, that Calvin terms Mary Magdalene's piety and devotion " superstition," and her love for Christ " foolish fervour ". To write this is dreadful ; but it would appear, in the open interest of the Church, that Catholics should know how heretics speak of holy men and women, and from their words judge of their religion and doctrine. To return to the subject. None of the above explanations appear sufficient, because they do not possess any connection with, nor in any way account for, Christ's addition, " I am not yet ascended to My Father ". It may, perhaps, be allowed me to suggest that S. Mary Magdalene wished to touch Christ as if she were not to see Him more ; and she feared that He would depart immediately, or ascend to the Father, and she should have no future opportunity of embracing or worshipping Him. In this sense He answers, " Touch Me not " ; as if to say, " Thou wilt have sufficient time to touch Me frequently before I go up to My Father ; touch Me not now, cling not to My feet now, but go quickly to My brethren, and tell them to go into Galilee, where they shall see Me ". The only point, apparently, against this explanation is that Christ does not say, " I shall not ascend," or, " I do not ascend," but " I have not yet ascended ". The answer is obvious. We speak thus in common when we desire to signify that we are not about to go away immediately, but that we have still sufficient time to converse with our friends. It has also been said before, more than once, that words frequently mean not the actual and literal act, but the will and resolution to act. Peter said, "I go a-fishing" (S. John xxi. 3) ; that is, I have resolved to go, but he was not actually going. The others answered, " We also come with thee " ; that is, we wish to come, but they were not actually coming. In the same manner Christ says, " I have not yet ascended " ; that is, " I have not yet resolved to ascend to My Father ". If, therefore, Christ forbade all the women to touch Him, He forbade them in this sense. If He forbade Mary Magdalene, He forbade her alone, because she alone touched Him in this sense, and with this intention. He did not therefore forbid the other disciples to do so, but rather encouraged them (S. Luke xxiv. 39 ; S. John xx. 27). It has often been asked why Christ was seen by the women before the men, and especially the Apostles. One reason may easily occur to the mind. The women saw Him first because they were the first to seek Him. Their diligence was worthy of that reward. S. Cyprian says : "They saw Him first and recognised Him. They loved Him more ardently, and sought Him more eagerly " (Serm. de Resurrect?}. And S. Jerome, " They who so sought Him, and so ran to Him, deserved to meet their risen Lord, and to hear first ' His peace be to you,' that the curse of the woman Eve might be reversed ". But why did the women seek Him first rather than the men ? It is not for us to weigh the zeal and piety of the women with those of the Apostles, and to lay it down that the women, and not the Apostles, came to seek Christ, because they had more zeal towards Him and more piety. This we must leave to God. We can see another and very obvious reason. The women came, desiring to anoint the body of Christ ; and this, and the offices of the dead, were more the employment of women than men. The women, there fore, did not ask Christ, but the body of Christ ; and they were therefore reprehended by the angels : " Why seek ye the living with the dead ? " Yet, because their work was one of devotion, it did not want its reward : that they should be the first to see Christ. There may be another reason for Christ's having appeared to the women before the men. When the disciples fled hither and thither, the women remained firm, not only until the death of Christ, but also until the end of His burial (S. Luke xxiii. 55). They who had been witnesses of His death and burial were therefore able to be witnesses of His Resurrection. For Christ knew that the women would believe more easily than the Apostles, when they had seen Him, as the nature of women is more prone to believe than that of men. The result proved this. For we find that the Apostles, even when they had seen Christ, still doubted (verse 17 ; 5*. Luke xxiv. 38, 39). The women, when they saw and heard the angel, doubted, as we learn from S. John ; but no Evangelist tells us that they did so when they saw Christ. Christ desired, therefore, through the women who believed in His Resurrection, to prepare the Apostles gradually to believe in it also. It may be asked why Christ Himself did not appear to the women before the angels. The reason is obvious. They would not have believed that He was Christ unless they had first been taught by the angel that He had risen.
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Then Jesus said to them, Fear not. It is very probable that the women came to the feet of Christ, although, on the one hand, filled with sudden joy because they saw Him before them, yet that, on the other, they trembled and doubted whether He were not a phantom before they saw Him nearer and recognised Him and heard Him speak ; and that it was for this reason that He said unto them, " Fear not ".
Go tell. Christ commanded them to do the same thing as the angels had done, that He might confirm the truth of the angelic vision. Thus a mutual service was performed by Christ to the angels, and by the angels to Christ.
My brethren. Some suppose that the word " brethren " here meant only the relatives of Christ, but it should be taken to include all His disciples, as the angel said (verse 7), for the women did not tell only His personal kindred of His Resurrection, but all the Apostles (verse 16 ; S. Luke xxiv. 10; 6". John xx. 18). Christ calls all His disciples His brethren, because, although in a different sense to Himself, they were all sons of God, and did His will as He said (xii. 48-50 ; Ps. xxi. 23), as explained by S. Paul (Heb. u. 12). Christ here calls them His brethren very opportunely, that He might both show Himself to be Christ, and relieve their minds when depressed by fear, and prevail on them to come to Him.
To go into Galilee. ( Vide verse 7). Christ knew that the Apostles would not go into Galilee on the sole testimony of the women, but He did what lay in Him, and because it was expedient that they should go there and see Him there first. He. however, not the less directed them to go thither, because, as we have frequently seen, Christ orders that to be done, not that would be, but that He knew ought to be, done.
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Who, when they were departed, behold some of the guards. They went to tell the Apostles, as directed by Christ and the angels. It would appear that all the keepers did not come before the chief priests. There have been many conjectures on this. i. That the others were terrified and only thought, if possible, of concealing themselves, to escape punishment for having neglected their watch. 2. They dared not tell the truth to the priests, as they would not believe them, but would cast the blame upon them as if they had been guilty of falsehood, and had sold the body of Christ to His disciples, and endeavoured to conceal their treachery by the fiction of a miracle. 3. They who came may have come as a deputation from the rest, as the poet Juvencus says, and as may be concluded from verse n. For not only to the deputation but to the others also money was given to induce them to publish the falsehood. Some think that, in the hope of extorting money from the priests, the soldiers related what they had seen, knowing that though the others were the most avaricious of men, yet that they were filled with such hostility to Christ, and feared so greatly lest He should be believed to have risen again, that they would probably be induced without difficulty to give them money to conceal His Resurrection. This, however, is not easy of belief, for they would scarcely have incurred the risk to themselves of capital punishment on so uncertain a hope. They came, therefore, not to extort money, but to give an account of their watch, lest they should be accused before the governor of neglect of duty.
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And they assembled together with the ancients. The ancients, that is, the Scribes ; for a council at Jerusalem consisted of these classes, as has been described on chap. u. 4. The hardened malice of the priests against the known truth is detestable ; and as they were the most avaricious of men, they purchased only falsehood and their own condemnation. But truth cannot be overcome by money. And we can easily believe that the very men who were bought over to publish falsehoods, the soldiers, published among their acquaintance both the glorious Resurrection of Christ and the infamy of the priests who gave them money to darken it.
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And if the governor shall hear of this. '-E-Trl rov ijye/Aovos. Apud president or Coram prceside. That is, if the report reach him. This is the force of eVt", as in i Tim. vi. 13, where it is rendered in our version sub, as if it had been written VTTO. Perhaps, in this passage as in others, OLTTO is put for eW, which, as has been said before, is joined to the agent with verbs passive, and thus we have the expression a preside. The soldiers had reason to fear being punished by the governor, either for neglect of their watch or their falsehood. Against this danger the priests promised their assistance, that by their own falsehood, in addition to that of the soldiers, they might succeed in persuading and convincing the governor. He would readily, they thought, believe them if they who ought to have been the first to accuse them took their parts. " The keepers," says S. Hilary, " who saw all that happened, purchased with money their silence on the Resurrection, and their falsehood about the theft of the body" (Can. xxxiii. in S. Matt.). This has been elegantly and forcibly commented on by the poet Sedulius. " Fare, improbe custos. Responde scelerate cohors si Christus, ut audes Dicere, concluso, furtim productus ab antro, Sopitos latuit, cujus latet intus amictus Cujus ad exuvias sedet angelus ? anne beati Corporis ablator velocius esse putavit ' Solvere contectum quam devectare ligatum ? Cum mora sit furtis contraria ? cautius ergo Cum domino potuere magis sua lintea tolli Mentita est vox vana sibi, tamen ista figuram Res habet egregiam, Judaeis constat ademptum, Quern nos, devoto portamus pectore Christum." Say, wicked keeper, say, atrocious band, If from the fast-closed tomb by robbers' hand, Unseen by sleeping guards, as you declare, The Christ was brought — whose clothes are lying there ? Whose is that winding-sheet, which angels bright Sit watching, clad in robes of shining white ? When fatal had been all unwise delay, Why should the robbers there still lingering stay, When they the blessed form must slow unwind From burial clothes, left there for men to find ? Vain, lying tale ! But wondrous is the truth : For Him, who, Jews affirm, was, without ruth, Stolen from his rock-hewn bed of deathly rest We ever bear enshrin'd within our breast !
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And this word was spread abroad among the Jews even unto this day. "This word," namely, that Christ was stolen away by the disciples. So S. Chrysostom (Horn. xci. on S. Matt.), Euthymius (in his commentary), and Rabanus (in S. Thomas) explain it. This was indeed the almost universal opinion ; though it does not appear unreasonable, if it be referred to the words of the Evangelist, that the falsehood was published abroad, even among the Jews themselves, that the soldiers had money given to them by the priests to say that the disciples stole away the body while they slept. There seems no objection to this view but the want of authority. Indeed, it may appear more probable per se, because the Evangelist had more reason for saying this than that which the commentators suppose him to have said. For it was more in accordance with the history that the Evangelist should say that the falsehood of the priests did not escape the knowledge of the Jews themselves (that no one might suppose him guilty of bringing a false accusation against them), than it would be to say that the Jews believed Christ to have been furtively carried off by the disciples, the exposition of which the history did not require of him.
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And the eleven disciples. Judas had either hung himself, as is the general opinion, or, having lost all hope of salvation, he had thought of doing so. At least he had not ventured to return to the communion of the Apostles. The prophecy of David (Ps. Ixviii. 26), as S. Peter explains it (Acts i. 20), must be fulfilled. See on chap, xxvii. 5.
Went into Galilee. Not immediately, but after eight days at least, as S. Augustin proves (De Cons., iii. 25). S. Matthew passes over many circumstances which the other Evangelists mention as having been done by the Apostles during the eight days which they spent at Jerusalem. That this may be understood clearly and in proper order, it will be well to relate at what time and to what persons Christ appeared after His Resurrection. 1. He appeared to His mother. Not that the Evangelists say so, but because it was right that He should have done so. 2. On the second day He appeared to S. Mary Magdalene, either alone, as S. Augustin and most others suppose, or, as has been said above, with the other women who came with her to the tomb (S. John xx. 1 2). 3. He appeared, as most think, to all the women who came to the tomb on their return to the city. This happened on the same day. 4. On the same day also He is believed to have appeared to S. Peter, either alone, as S. Leo thinks (Cont. M. Constant., xv.), or, as is probable, to S. John also, when they had returned from the tomb (S. Luke xxiv. 13 ; I Cor. xv. 3, 4, 5). 5. On the same day again He was seen by the two disciples as they were going to Emmaus (S. Luke xxiv. 13). 6. On the same day, about evening, He appeared to the ten disciples when they were assembled in a house in Jerusalem in the absence of S. Thomas. Hence it follows that He supped with those two disciples at Emmaus, as S. Luke says, and appeared to the ten disciples at Jerusalem ; for, like a spirit, He passed over great distances in a moment of time. These six appearances happened on the same day as His Resurrection. 7. After eight days He appeared to the eleven in the presence of S. Thomas at Jerusalem (S. John xx. 26). Although S. Jerome thinks, but apparently with little probability, that this appearance took place on the mountain of Galilee mentioned by S. Matthew. 8. He was seen by the seven disciples : Peter, Thomas, the two sons of Zebedee, Nathaniel, and two others, whom the Evangelist does not name, as they were fishing in the Sea of Galilee (S. John xxi. i, 2). Hence, when S. John says, " This was the third time that Jesus was manifested to His disciples" (verse 14), he is not to be understood as meaning that Christ had been only seen three times before, for the contrary has been proved above ; but, either, as S. Augustin explains (De Cons.,m. 25), the word "third" is to be understood, not of the number of appearances, as if Christ then appeared for the third time, but to the number of the days on which He appeared. In this manner He appeared the third time. For on the first day of His Resurrection He appeared six times; eight days after He appeared again ; now, for the third time, as the disciples were fishing : or perhaps S. John speaks not of any particular appearance, but of a public and general one in which Christ was seen either by all the disciples at once, or by most of them. For although He had appeared to His Mother in private, and to Peter, and to the two disciples as they went to Emmaus, He had not appeared to all or to most of them together, but twice before : first, on the day of His Resurrection, when Thomas was absent ; secondly, eight days after, when Thomas was present ; thirdly, on this occasion, when the seven disciples were fishing in the sea of Tiberias. For the ninth time He appeared to all the disciples at once on Mount Galilee, as described in this place by S. Matthew. This, in the opinion of S. Chrysostom, was the last appearance before the Ascension. S. Augustin adds, as the tenth, that in which He was seen by the disciples on His ascent into heaven. From I Cor. xv. 6, 7, there appear to have probably been two others. If we add to these that which S. Paul describes, as made to himself after the Ascension, there will be altogether thirteen appearances. Unto the mountain where Jesus had appointed them. The Evangelists do not relate that Christ said anything to the women about the mountain ; nor does it appear whether He appointed this to them or to the Apostles. It is clear, however, from this passage that He spoke on some occasion about it ; either, as Euthymius thinks, before His death, when He said to them, " After I shall be risen again I will go before you into Galilee" (xxvi. 32), or after the Resurrection, when, in the opinion of others, He appeared to the disciples at Jerusalem. It may easily be conjectured why He directed the disciples to go to the mountain. He desired to speak to them freely and without judges, and whenever He did this He led them into a mountain apart, as in chaps, xiv. 23 ; xv. 29 ; xvii. I ; as Euthymius has shown. What mountain it was is a matter of uncertainty. It must, however, have been one somewhere near the Sea of Tiberias. For the disciples went from the mountain where they were to the sea, as a place close at hand to fish (S. John xxi. 2). Thus the opinion of those who think that this was the mountain from which Christ was afterwards taken up into heaven cannot possibly be correct ; for this, S. Matthew says, was in Galilee, but that of the Ascension was a mile, or, as some say, two miles, from Jerusalem, as is also shown from Acts i. 12. Others think that it was the mountain on which Christ was transfigured, and which they called Tabor. On this, vid. chap. xvii. 2.
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And seeing Him they adored. To their inward belief they added external adoration, confessing Him to be not only Christ, but also true God ; as they could now no longer doubt of His Resurrection. The Evangelist opposes adoration to doubt, adding immediately, " But some doubted ". On these words it has been asked how the disciples could doubt after so many and plain appearances. Some say that the doubters were none of the eleven disciples, but some of the others who also had that name ; for these had not seen Christ after His Resurrection. Theophylact is of this opinion. Others think that the words were spoken of the Apostles themselves ; not that they both worshipped and doubted, at the same time and in the same place, but that they who now worshipped on the mountain had doubted before in Jerusalem. Theophylact mentions this opinion with approbation. It is, however, unquestionable that the Evangelist meant not only to distinguish between times and places, but persons also, and to say that some believed and worshipped, but that others doubted. It is evident that all did not doubt. S. Matthew is not therefore to be understood as meaning that the same persons both doubted and worshipped. Others are of opinion that some of the Apostles, as soon as they saw Christ on the mountain, fell at His feet in adoration ; while others hesitated and delayed, not as doubting of His Resurrection and Divinity, but whether He whom they then saw, and whom they had often seen in others places since His Resurrection, were Christ. So S. Chrysostom (Horn. xci. on S. Matt.}, S. Greg. Nyss. (Orat. u. de Resurr.), Juvencus, and Euthymius. Others say that the words apply, not to this vision on the mountain in Galilee, but to that at Jerusalem when S. Thomas doubted, and when the other disciples thought that they had seen a spirit (S. Luke xxiv. 37 ; 5. John xx. 25, 27); for S. Matthew, for the sake of brevity, compressed all the visions into one, and only mentioned what was notable in each. But it had happened that some disciples, and especially S. Thomas, had doubted. S. Matthew said, therefore, " But some doubted," not, that is, at the mountain, but previously at Jerusalem. It will be said that not only S. Thomas at Jerusalem, but almost all the other disciples doubted, and thought Christ a spirit (S. Luke xxiv. 37). It has been urged, and with probability, by those who take this view, that S. Luke said generally that the disciples thought that they saw a spirit. Not that they all thought so, but that some did ; as S. Matthew (xxvii. 44) relates that the thieves on the cross reviled Christ, when only one did so. This opinion seems probable, and it finds favour with Bede and Theophylact also.
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And Jesus coming. Some think that this did not happen now, but on the last occasion of Christ's showing Himself to His disciples, when He ascended into heaven. This appears very probable. For S. John (xxi. 15 and following) relates many things that have been passed over by the other Evangelists, and which happened after the appearance at the mountain in Galilee before this and before the events now described by S. Matthew took place. Such are Christ's asking Peter thrice if he loved Him, and giving him the charge to feed His sheep : His signifying by what death He should die : Peter's question about John, " Lord, and what shall this man do?" (xxi. 21), and Christ's answer (verse 23), all which, Deo adjuvante, shall be explained in the Commentary on S. John. All power is given to Me in heaven and in earth. Before Christ gave the Apostles the power of preaching the Gospel, He said that all power was given to Him inheaven and on earth. His object was to show that He assumed nothing arbitrarily to Himself; that He gave nothing to them which He did not possess Himself; and, as is proverbially said, He showed them His letters patent, by which it is seen by what authority He made them Apostles, and bestowed such powers upon them. It may seem strange that He should say, " All power is given to Me," when He has all power, ipse per se. The followers of Arius did not overlook this. They brought the above with other passages of Scripture against the Divinity of Christ ; saying that He could not be God in whom power was not innate, but on whom it was conferred (S. Athanasius, Dens ex Deo; and S. Cyril, u. 73, On S. Jo/in). Those ancient Fathers answered in two ways, i. That Christ said this, because when He was made man, He received that power with the human nature, that He might share it with us. He implies therefore that it was given to Him, not so much for Himself, as for us. So reasons S. Athanasius. 2. He received that power indeed as man, which as God He had by nature (S. Gregory of Nyssa, S. Cyril of Alexandria). They could allow without difficulty that as He was God He had received from the Father all power, as well as the divine nature, by eternal generation, as in 5. Luke x. 22. This is true, but perhaps hardly sufficient. For Christ speaks here not of any kind of power whatever, but of that which He gave to the Apostles ; that is, the power of gaining and recruiting His spiritual kingdom, to which end He sent His Apostles. He speaks as if before His Resurrection He had it not, as S. Athanasius observes in another place. For He said, as if of a new matter, "All power is given to Me". He did not speak of that power which He had as God, nor of that which He had as man, but of that which He had as the Redeemer of mankind, and which He had gained through His Death and Resurrection. For as He had redeemed all men by His blood, He had the right to gather them all into His kingdom, and to make them, as it were, His subjects. It is of this power that the Father speaks (Ps. u. 8 ; cix. I ; Isa. xlix. 6, 8, 9). He speaks of it Himself in Dan. vu. 13, 14; and through S. John (xvL 33). This is the power which He says was given to Him by His Death and Resurrection, because He merited it {Philip. u. 9). By this power He sent His Apostles to extend the boundaries of His kingdom ; as Vigilius seems rightly to explain against Eutyches (lib. v.). The words " in heaven and earth " were uttered by Him that He might declare Himself to have, as S. Paul says, the power of ruling everywhere. One part of this kingdom of His, that which is in heaven, was long since wholly gained and pacified. The other, that on earth, has yet to be fully acquired by spiritual warfare. To this office the Apostles were sent by Him.
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Going. Christ means going into the whole earth, as He had said, " All power," &c. He Himself ascended into heaven, that is, that part of His kingdom which was now at length pacified, that He might sit on His throne on the right hand of His Father. He sent the Apostles into the other part of it — that is, into all the earth — to recall all men to Himself. S. Mark (xvi. 15) describes this more fully: " Go ye into the whole world, and preach the Gospel to every creature ". Christ opposes the whole world to the boundary line of the Jews, by which He had previously limited the embassage of the Apostles (x. 5). As He was then, by hereditary right as it were, king of the Jews, He sent His Apostles to them alone. Now, by His Death and Resurrection, He had gained the power of ruling overall men, and thus He sends the Apostles into the whole world, declaring that by His Death the wall which had kept the kingdom of the Jews inclosed on all sides, within their own bounds, was broken down, as is said by S. Paul (Ephes. u. 14), and that the limits of His kingdom were therefore to be extended farther ; nor were there to be any other bounds to that kingdom — that is, the Church — than those of the entire world (Ps. Ixxi. 8). God was known before in Judaea alone, now He was to be known everywhere (Ps. xvii. 44, 45 ; ha. Ixvi. I ; Osee u. 23 ; Rom. ix. 25). " As, therefore, you are sent by Me, to whom is given all power in heaven and earth, and that power is communicated from Me to you " — for this is the force of the word " therefore " — " teach not human wisdom, for nothing is more adverse to My kingdom (i Cor. iii. 19), but divine, which is foolishness to men. Teach My cross " (i Cor. i. 23). Christ showed them what to teach (S. Mark xvi. 15). These words were perverted, not only by the modern Anabaptists, but also by some Fathers of old, as Tertullian (De Bapt.} and Nicetas in his commentary on S. Gregory Nazianzen (Oration on Holy Baptism), to prove that Baptism ought not to be given to infants except when in peril of death, because Christ commanded that those who were to be baptised should first be taught, and this cannot be done to infants. They do not see that Christ does not forbid those who cannot be taught to be baptised, but that He only commands all who have been taught before to be baptised. That they who are not yet capable of learning, if we wish them to be saved, ought to be baptised, He has taught elsewhere (S. John iii. 5). Hence Calvin and his followers, who hold that this passage applies not to the Sacrament of Baptism but to the regeneration of faith, have no sufficient evidence from Scripture of the necessity of infant baptism.
Baptising them in the name of the Father, and of the Son, and of the Holy Ghost. To the doctrine of Baptism Christ unites the Sacra ment, not, as Calvin teaches, as the sign of grace already received, but as the sign and profession of doctrine and faith. Thus among the Greeks, £a7m'£e«/ means to dip into water, to wash, to blot out, and, as Tertullian renders it, to sprinkle. Thus the matter of the Sacrament is explained by the meaning of the word ; that baptism should be performed by water, as Christ Himself more forcibly expresses it in 5. John iii. 5. It is evident that the Apostles never baptised with anything but water, and there was much contention between the disciples of Christ and John, because the disciples of Christ, like those of John, baptised with water (S. Jo/in iii. 26). It was also decided by S. Philip in the case of the eunuch of Queen Candace, that those who believe in Christ should be baptised with water (Acts viii. 36, and x. 46, 47). The same thing was done in figure, as shown in I Cor. x. 2 ; I 5. Peter iii. 31. As in the flood, eight persons were saved by water, so now baptism of like form saves many. Thus it is concluded that as the sea and the flood consisted of water, so baptism ought to be performed by the same matter, and thus the heresy of Seleucus and Hermias is confuted. S. Augustin (De Hceresibus, Ixix.) says, " They said that baptism should be without water, because when the baptism of John is compared with that of Christ, the former is said to be performed with water, the latter with the Holy Ghost and with fire (S. Matt. iii. 1 1 ; 5. Mark i. 8 ; 5. Luke iii. \6\ S. John i. 26, 33 ; Acts xi. 16). But when the baptism of Christ and John are thus compared, the meaning is not that Christ would not baptise with water : but not, like John, with water only. Beside water, which is given outwardly, He would pour out the Holy Ghost, which is shed inwardly; as was shown by the descent of the tongues of fire on the day of Pentecost, as explained by S. John Damascus (w. 10, De Fid. Ort/iod.). The form of baptism is also prescribed in these words. For although it may not be demonstrable from this passage to a curious enquirer that the form which we now use ought to be that of baptism, " I baptise thee in the name of the Father, and of the Son, and of the Holy Ghost," yet the tradition of the Church approves it. That the Church has always thus baptised is shown by the fact that whoever uses any other form is condemned and excommunicated. The forty-ninth of the Canons of the Apostles excommunicates all bishops and priests who baptise otherwise than in the name of the Father, Son, and Holy Ghost. By this rule the Marcionites are condemned by S. Irenreus (lib. i.) and by S. Epiphanius (Hcer. xxxiv.) as not administering true baptism, because they did not use this form. So the baptism of the Paulianists was rejected by the Council of Nice (Can. xix.), 6th Council of Carthage (Can. xix.), and by S. Innocent I. (Ep. xxii. 5). Thus all subtleties by which the force of the words may be eluded are done away : as, if it were said that the meaning is not, " Baptising them in the name of the Father, Son, and Holy Ghost," that is, by invocating or appealing to the name, but doing so by the authority of Father, Son, and Holy Ghost ; although we find in many places that baptism was administered in the name of Christ, this was not that he who baptised said, " I baptise thee in the name of Christ," but that he did so by His authority, as shall be shown hereafter. Especially if it be maintained that it does not follow from the above words that the baptiser ought to say, " I baptise thee in the name of the Father, Son, and Holy Ghost," for Christ does not say this ; but that it is enough to pour water and say, " In the name of Father, Son, Holy Ghost ". Or lastly, if it be asserted that the words may be taken disjunctively and the meaning be, " Baptising in the name of the Father, or of the Son, or of the Holy Ghost," which the facts of the case seem to sanction ; for many of great authority say that the Apostles often baptised in the name of Christ alone. All these astute glosses the one tradition of the Church, that best interpreter of Holy Scripture, does away altogether. For the question is not how the words may be taken, but how they ought to be taken. They ought to be taken in the sense in which Christ spoke them, and not in that in which everyone may form for himself. The meaning of Christ, as appears from the use and tradition of the Church, was that when the Apostles baptised, they should say, " I baptise thee in the name of the Father, Son, and Holy Ghost," or in words that mean the same thing. How it was that they sometimes baptised in the name of Christ alone, as in Acts u. 38, shall be explained elsewhere. It may be properly asked, why Christ willed Baptism to be administered in this form ? Many reasons may be given. 1. To show whence Baptism has its power, namely (i), from the Father who sent His Son to die for men. (2) From the Son who instituted the Sacrament, and by His own blood moistened it as it were, and made it fruitful and efficacious. (3) From the Holy Ghost, who, as water washes the body outwardly, so Himself washes the soul inwardly, sanctifying it. 2. That those who are baptised may not suppose that they have received a merely human gift, and so should divide not only men, as they did who said, " I am of Paul and I am of Apollo" (i Cor. i. 12), but even God Himself as it were, saying, "I em of the Son, I am of the Holy Ghost," as if they were baptised in the name of one Person only. 3. As Fulgentius says (De fid. Orthod. ad Donat.}, " that men may know that they have the same Author of their regeneration as of their natural birth, the Father, the Son, and the Holy Ghost ". The meaning, then, is that the Apostles should testify that they baptised not in their own names, but in that of the Father, the Son, and the Holy Ghost ; and that what they did was done, not in their own persons, but in the person of God, the Father, the Son, and the Holy Ghost ; lest it be considered their own baptism, and not the Baptism of God ; as S. Augustin says, in passages without number, of the baptism of John, that it was so called as being done in his own name and person, although by the command and inspiration of God, but not in the person of God ; and therefore that the words of baptism, " In the name of the Father, the Son, and the Holy Ghost," are not only to be referred to the word " baptising," but also to those who baptise. From these words also the ancient Fathers rightly proved the mystery of the Holy Trinity. By them they answered the Sabellians, who perverted them to prove that Father, Son, and Holy Ghost were one only Person, because Christ did not say, " Baptise in the names," but " in the name ". S. Basil refutes them (Ep. Ixiv.), concluding from the same words that, on the contrary, they were three Persons and one Nature, because while the Father, Son, and Holy Ghost are mentioned as three distinct Persons, there is only one name of God, and one authorship among them. From the same words, others have proved the divinity and equality of the Father, Son, and Holy Ghost, against Arius and the Arians ; for we are not baptised in the name of any creature. So S. Athanasius (Serin, iii. cont. Arian. ; Orat. de ALtern.; Subst. F. et SS. cont. Sabell.; and Orat. on S. Luke x. 22, Disput. cont. Ar. in cone. Niccen. Ep. ad Serap. Profess, reg. Cat/tol.], S. Hilary (De Tri/i., u.), S. Gregory Nazianzen (Orat. Coram cl. Episcop. de Tlieolog^), S. Ambrose (De Sptu. Sto.y i. 14), Didymus (De Sptu. Sto., u.), Theodoret (Hcer. Fab. v. de Sptu. Sto^ Fulgentius (Cont. Arian. and DC fid. OrtJwd., and De Incarnat. et Gmt., ix.). S. Marks adds to the above words, " He that believeth and is baptised shall be saved, but he that believeth not shall be condemned. And these signs shall follow them that believe. In My name they shall cast out devils," &c., showing the universal effect of baptism. For not only faith, but also baptism saves us, as S. Peter says (i Ep. iii. 21). His words refer not only to those who believe, but also to all who are baptised. For they who believed could not perform such miracles as these before they were baptised. Of this there is a notable example in the Book of Acts (xix. 6). It is not, however, to be understood that all who were baptised could perform these miracles, but, because many would do them, and not only in their own name, but also in the name and to the good of others, Christ, that both their own faith and the faith of others might be strengthened, said generally, "These signs shall follow": not that they would do so in every case, but because it would be necessary for the confirmation of the faith. As if Christ had said, " The faith of those who believe shall be confirmed by miracles ". This shall be explained more fully on 5. Mark.
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Teaching them to observe all things whatsoever I have commanded you. After faith and baptism, Christ enjoins the observance of His laws, showing that neither faith nor baptism are sufficient for our salvation unless we keep the laws of God ; as Theophylact has observed (in loc.}.
And behold I am with you. Christ sent the Apostles to teach, as if to a warfare with the entire world. It was to be feared that they might despond under the weight of so great a work and the prevision of future dangers, Christ bids them be strong of heart, and, that they might stand firmly against all dangers, He promised to be with them, and that not too late but in good season. The two words " Behold " and " I " have this force. The former alludes to the present opportune time, as if it were said, "As soon as need arises I will be unexpectedly with you " ; and as the proverb says, " Deus ex machina". The word "I" refers to Him who is able to deliver from all dangers. As if the general should say to a soldier in battle, " Be brave and firm, I am here, and am bringing you assistance": as in 5. John xvi. 33 Christ said to the disciples, " Have confidence, I have overcome the world ". " I am with you, who have overcome that world against which you will have to contend. I am with you, in whom the prince of this world has nothing " (S. John xiv. 30). " I am with you, whose Father has promised to put all My enemies under My feet as My footstool " (Ps. cix. 2). The opinions of the Ancients on the meaning of this passage differ greatly. Some think that Christ spoke not of His human but of His divine nature, which is every where present. Such is the opinion of S. Augustin (Tract Ix. on S. John), Fulgentius (iii., Cont. TJirasymund., and Lib. de Incarn. et Grat., ix.). But it is clear that Christ promised something less general to the Apostles. He promised to be with them in another sense than that in which He is present with other things and other men. Others think that He spoke of His Divine Providence, by which God is said to be present to men rather than to inanimate objects, and among men to the just rather than to the unjust ; and that, even if He should depart, He would still be with them, because He would send His Holy Spirit in His place to teach them all truth, and direct and govern them as He had promised (S. John xiv. 1 8). Thus S. Cyril of Alexandria (De Trinit., vu.), Salvian (u., De Jndic. et Provident. Dei], and S. Leo (Ep. li., xcii.) explain these words. This is all true; but the question is not merely what is true, but what is best adapted to the meaning of the passage. It is to be admitted that Christ, as He is God, is everywhere present, but He here promises another kind of presence to the Apostles. Christ, after He had sent His Holy Spirit, rules His Church even to the end of the world. I do not deny that this is to be concluded from the present passage, as the authors mentioned above rightly say, but the question is not what may be gathered from what He said, but what He intended to say. S. Chrysostom (Horn, xci. on S. Matt.}, S. Jerome (Ep. to Damasus\ Prosper (lib. u., De Vocat. Gent.\ Bede, and Euthymius appear to have explained the passage most admirably, in saying that Christ speaks not only of His divine but also of His human presence. Not that as man He would be present with the Apostles in His body, but He calls His grace and assistance " His presence ". He was about to give them this, not only as He was God, but also as He was man. For it is said that He would be present with them, because He would be their helper in all things ; as God is said to have been with Joseph in the pit, because He brought him help in prison ( Wisd. x. 13 ; Acts vu. 9 ; Ps. xxxiii. 20) ; and in 2 Tim. iii. 1 1, where S. Paul says that God delivered him out of all his persecutions ; and as Christ was with S. Stephen when he was stoned, when S. Stephen himself saw Him standing inheaven, and stretching out His hand, as it were, to help him (Acts vu. 56) ; and as God said to the Prophet Jeremias when he refused the work appointed (Jer. i. 8), " Be not afraid at their presence, for I am with thee to deliver thee, saith the Lord " ; and to Ezekiel (iii. 8, 9), " I have made thy face stronger than their faces, and thy forehead harder than their foreheads. I have made thy face like an adamant and like flint ; fear them not, neither be thou dismayed at their presence ; for they are a provoking house " ; and as Prosper says (chap, u., De Vocat. Gent.\ " When you enter like sheep in the midst of wolves, fear not for your infirmity, but trust in My strength, who will be with you in every work of yours to the end of the world : not that you may suffer nothing, but, what is much more, to insure you from being overcome by any cruelty of the oppressors. In My power you shall preach, and by Me it shall be that among the enemy and persecutor sons shall be raised up of these stones to Abraham. I will bring to pass what I have taught. I will do what I have promised." Lastly, as, when Christ sent the Apostles to preach the Gospel to the Jews, He promised them His presence and the help of His Holy Spirit (chap. x. 19, 20), so now He promises His aid and presence to those who arc sent to teach all nations.
Even to the consummation of the world. Christ shows that He speaks not with the Apostles alone, but with all who should come into their place, and who, He also signifies, shall be Apostles. For the eleven, with whom He spoke, would not live to the end of the world, as S. Augustin (De Genes, ad lift., vi. 8) and Theophylact (in loc.) say. This is preferable to S. Jerome's idea. He thinks the meaning of the words to be, that the Apostles would live even to the end of the world, because, though dead in the body, they would always live in the soul. But Christ did not promise to be with them in heaven, where there is no such need of His promise, but on earth, in the dust, in the arena, in the conflict. S. Jerome (Against Helvidius) and S. Gregory Nazianzen (Orat. w. de Theolog.) have rightly pointed out that the words " even to " do not exclude the time after the end of the world, as if Christ meant that after that period He would not be with them. On this, vid. chap. i. 25. That only is asserted which is doubtful. It was not doubtful that after the end of the world Christ would be with the Apostles in His kingdom ; but it may be doubtful whether He will be with them in conflict, as in Ps. cix. I the Father says to the Son, " Sit thou at My right hand, until I make Thy enemies Thy footstood ". This does not mean that after His enemies were subdued He should not sit on the right hand of the Father ; nay, He will in a manner sit there the more, for His glory and majesty will be the more displayed. But even if the explanation we have cited be admitted, nothing wrong would follow if we say that the words " even to " (usque) do exclude the time that comes after. For in the manner in which Christ said that He would be with the Apostles even to the end of the world : that is, by aiding them in their conflicts : because there will be no warfare then, but they will reign, He will not bewith them. But He will be with them in another manner, for they will eat and drink with Him in His kingdom (S. Luke xxii. 30).
28:1
1 vespere autem sabbati , 6^e sero, quaelucescitinprima sabbati, tvi ^^OJCX-OUG'/J ei; pxv ca6:mov , supple cum Eusebio (quaest. ad. Marinum 2; M. 22,941 ; cat. Cr. p. 252) wpa TV) U7ro<paivou<7vi jcal 7ci(pw<7xouavi hora quae illucescebat inprimam diem hebdomadis , quae nempe iam sera erat et longius a sabbato elapsa . Hoc enim mem-. . brum , ut Eusebius addit , subiungit evangelista quasi seipsum interpretans quid significet 6^ ^<^v cra^ocTwv, neque enim vespertinum tempus post ,dieni sabbati ea dictione intelligi, sed tempus posterius et serum noctis post sabbatum, neque voce o^s designari ecwepav nee tempus post solis occasum, sed quod magnopere serum sit. Eodemque modo dicit Severus antiochenus in cat. Cr. 6^s GaSSjcTwv non significare vesperam post solis occasum, sed o^e designate TO Ppi^iov x.al TTO^U .^leffT/ifco's et Mat thaeum' sequent! membro se ipsum interpretari. S. Hier. autem in epistola ad Hedibiam (ep. 120,4; M. 22,988) scribit : mihi videtur evangelista qui evangelium hebraico sermone conscripsit non tam vespere dixisse quam sero et eum qui interpretatus est verbi ambiguitate deceptum nonsero interpretatum esse sed vespere ; quare dicit vespere sabbati interpretandum esse : appropinquante iam luce sequentis diei..Dictionem vertit Belser (Einl. p.4.4): peracto sabbato. Xou (Aetdi rcoXuv xp<$vov (apud Wetstein). Uti apparet in dictione e?s [*fav oaSSdctwv in primum diem hebdomadis , <j<x66aia plerumque in numero plurali nomen est hebdomadis. Et ea significatione etiam Severus vocem capit tyl ca66dtiwv explicans TO ppdtStov 77J? l68o(juSos. Verum communiter eo in loco sabbatum interpretantiir, . quamvis utique aliquatenus mirum sit in brevi hac sententia <jdc66<rra duabus notionibus ixccipi debere. Sed sabbatum dicitur saepius $] r)p.lpa TOJV <7a66deTtov Luc. 4,17. Act. 13,14; 16,13, uti iam apud LXX Ex. 20,10; 35,3. Num. 28,9.10. Deut. 5,12. ler. 17,21 etc., ot e contra septimana etiam singular! numero aaSSaiov designatur Marc. 16,9. Luc. 18,12. Cum tyl oa66^Twv hoc loco vix possit significare diu post sabbatum, sed <tye in notione sero retinendum sit, etiam dies sabbati hoc loco consideratur exnorma vitae communis, soil, ab ortu soils usque ad alterum solis ortum, non ex nprma festorum dierum, qua dies ab una vespera ad alteram numeratur. In extrema itaque noctis parte quae iam incepit luce terminari venerunt ad sepulcrum. Et ita S. Aug. quoque vespere sabbati explicat (de cons, evang. 3,24^65). Pauci aliter accipiunt. Et S. Br. quidem vespere intelligit de stella, quae alio nomine lucifer vocetur, hesperus quidem sive vesper in fine diei, lucifer vero in principio. Et eandem acceptionem amplexus est Baronius ad an. 34 n. 167, venisse mulieres ad sepulcrum ortu stellae eius diei quae lucescat in prima sabbati. Ex recentioribus Ewald, Keim exponunt de vespera et fulgore luminum, stellarum. Mulieres cum venirent ad sepulcrum, viderunt lapidem revolutum, de quo lapide dum irent sollicitae erant, uti Marc. 16,3. 4 narratur. Inde patet id quod Matthaeus v. 2-4 refert evenisse antequam mulieres ad monumentum advenirent. Neque obstat
Postquam complevit sacramenta dominicae passionis , agit evangelista de triumpho dominicae resurrectionis (S. Thorn.). Ex multis autem argumentis quibus Ghristus praebuit seipsum vivum post passionem suam per dies quadraginta apparens discipulis et loquens de regno Dei (Act. 1,3), solum pauca, immo paucissima selegit Matthaeus , sed ea quae requirantur et sufficiant ad veritatem resurrectionis dernonstrandam. Atque non opus esse censuit pluribus resurrectionem Christi probare ; erat enim ipsa apostolorum et discipulorum Christi praedicatio, fortitude intrepida, patratio miraculorum argumentum resurrectionis Christi evidentissimum et oculis omnium clarissime expositum. Nam ut S. Chr'ys. notat : quo animo pro mortuo stare potuissent? quam exspectantes retributionem , quammercedem? cum Viventem ilium comprehensum viderent fugerunt, et post mortem audacter pro illo locuturi erant , si. non resurrexisset? quomodo haec cogitari possint? quod enim nee voluissent nee potuissent resurrectionem quae non fuisset fingere , hinc palam est. Multa enim illis de resurrectione locntus fuerat, ut ipsi narrabant. Si ergo non resurrexisset , manifestum est eos utpote deceptos ab illius cultti discessuros fuisse ; neque enim voluissent de ep talem opiniohem spargere, utpote qui decepti ab illo fuissent et in extrema pro illo deducti pericula; quod autem non potuissent, nisi vera resurrectio fuisset , illam simulare , id declaratione non indiget ; in qua enim re fiducia habuissent ? etc. Piae mulieres sabbato quieverunt secundum mandatuni (Luc. 23,56). Sabbato autem transacto emerunt aromata ad Christi corpus ungendum, ut id supplerent quod feria sexta vespere propter tempus sabbati imminensiam non poterantperficere. Unde dieprima hebdomadis valde mane , valde diluculo sese conferunt ad sepulcrum (Marc. 1.6,2. Luc. 24,1. loan. 20,1), Idem tempus designatur apud Matthaeumv.
Uti narratio de custodibus sepulcro appositis peculiaris est Matthaeo, ita quoque solus refert de insigni fraude qua synedristae nuntium de resurrectione Iesu opprimere conabantur. Eo quippe studio quam maxime produnt suam obstinationem et contumaciam. Cum enim custodes non modo non officii neglecti accusent verum pecunia copiosa corrumpant ut spargant mendacium , apertissimum est synedristis de eventu illo miraculoso fuisse persuasum. Itaque iterum veritati cognitae obsistunt eamque iniquitate supprimunt atque suffocant. Quemadmodum igiturper to tarn Iesu vitam et praedicationem magis magisque patefactum est principes et duces populi esse penitus ineptos regno messiano illudque omni'vi a se repellere, ita idem clarissime demonstratur hoc conamine et hac malitia qua et seipsos obcaecant ac obdurant et miseram quoque plebem secum ad interitum rapere student. Concludit evangelista mandato apostolis dato ut omnes gentes ad Ghristi fidem et sequelam aggregent. Unde in hac ultima quoque libri parte id ob oculos habet quod per totam evangelicam narrationem prosecutus est : culpam principum populij. regni messiani indolem et spiritualem et universalem.
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v. 2 et ecce, qua particula non necessario indicatur, quod Cat. Maid, volunt, id accidisse dum appropinquarent , neque quod Weiss vult, coramipsis, sed res solummodo inducitur et declaratur mira, singularis , stupenda ; terrae motus factus est magmis; angelus enim Domini descendit de coelo et accedens revolvit lapidem et sedebat super eum; haec indicia sunt et documenta factae resurrectionis Ghristi. Per terrae motum Deus aliquando suam aut angelorum praesentiam insinuare voluit, uti in promulg-atione legis ; motu enim terrae declaratur potentia , gloria , magnificentia Dei dominatoris qui nutu concutit orbem (cf. Ps. 67,8. 9; 97,7 seq. 98,1; 113,6. 7. loel 3,16 etc.). Hoc itaque motu adventus angeli sollemni modo tamquam nuntii coelestis indicatur. Sicut homo coelesti apparitione facta sa^ero quodam timore perfundi solet, ita aeqiium est ut creatura quoque inanimata suo modo sentiat et manifestet praesentiam virtutis coelestis. Idque hoc loco eojnagis consentaneum est quia custodes edocendi erant de miraculo coelitus facto. Insuper sicuti moriente in cruce Domino , ita resurrectione quoque eius facta decuit motu terrae indicari potentiam Christi qui portas inferni confringit et orbem terrarum innovat. Angelum autem esse primum testem ac nuntium resurrectionis plane conveniebat; per angelos enim etiam conceptio eius et nativitas primum est annuntiata ; angeli ei ministrabant in deserto , angelus eum confortabat in agonia ; nunc quoque angelus signat gioriam triumphantis (S-. Hier.}, uti postea ascensio eius in coelum per angelos nuntiatur, per quos demum alter quoque eius adventus gloriosus manifestabitur, quoniani in voce archangeli et in tuba Dei descendet de coelo (1 Thess. 4,15. lans.). Angelus reyolvit lapidem , ut sepulcrum esse vacuum omnibus pateat et proiride Christum surrexisse a mortuis. Christus quidem surrexerat priusquam angelus descenderet. Quemadmodum enim natus est servatis integris claustris Virginis, ita quoque surrexit servatis integris monumenti signaculis (Euih.), exivit, proutS. Thorn, dicit, sicut de utero clauso, ita de signato sepulcro, quam sententiam omnes veteres auctoreff docere Maid, merito affirmat. Sedet autem angelus super lapidem quasi fidei assertor et doctor resurrectionis Christi , quasi magister coelestis scholae super petram, ut daret credentibus fidei firmitatem (S. Pasch.}; sedet, ut sedendo figuraret Christum superato mortis auctore sedem regni iam conscendisse perpetui (Bed-). Apparet angelus, uti cives coelestes solent, in claritate luminis. Est enim Deus lux, et qui Deo proxime assistunt luce circumdatos se manifestare cpnvenit
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v. 3 erat autem aspectus eius , apparitio eius fulgens ac splendida, sicut fulgur et vestimentum eius sicut nix, ut ipso quoque si gnifi caret habitu ac viiltu quia gioriam resurrectionis nuntiabat is qui et terribilis ad damnandum reprobos et benignus esset acblandus ad consolandum electos (Bed.). Terrae motu ac coelesti apparitione fulguris instar summus incutitur terror militibus
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v. 4 prae timore autem eius exterriti sunt custodes et facti sunt velut mortui; nam si coelestis apparitio piis ab initio afferre solet sacrum 1 quendam timorem (cf. Is. 6,5 hebr. Ez. 2,1. Dan. 7,15. Luc. 1,30), muito maiore terrore miHtes esse perculsos consequens erit , ea quoque ratione ut experimento discerent ea omnia facta esse virtute altiore. Ex narratione synopticorum patet , cum mulieres ad sepulcrum advenirent, custodes iam non adfuisse; id quod simul argumento est ea quae hie v. 2-4 narrantur contigisse antea. Quaerunt itaque qua hora Christus surrexerit. EtEuth. quidem dicit : omnes unanimiter sancti Patres et doctores tempus resurrectionis eius fuisse dicunt circa primum gallicinium quod iam dominici dieilucem praeferebat ; Suarez autem tres inveniri dicit celebres sententias (1. c. disp. 46 s. 2 n. 2), primam negare quidquam posse in hoc cerfco affirmari; alteram Christum resurrexisse prima hora post mediam noctem; tertiam quam dicit veriorem , surrexisse in ipsa aurora paulo post initium lucis diei dominici, cuius sententiae multos recenset patronos.Eandem quoque proponit Benedictus XIV cap. 8 n. 27. Ante lucem surrexisse dicitS. Gregorius horn, in evang. 21,7 (M. 76, 1173). Vide Grimm-Zahn VII p. 3 18. 320. Ex aliorum narratione patet , cum mulieres monumento appropiiiquarent, angelum iam non sedisse super lapidem, verum duos ab ipsis vises esse angelos postquam in apertum monumentum intrarunt (Marc. 16,5. Luc. 24,4). -Ex loan. 20,1. 2 autem comperimus Mariam Magdalenam simul ac viderit lapidem sublatum a monumento, priusquam angeli visi sint amulieribus, cucurrisse ad Petrum et loannem et nuntiasse Dominum de monumento esse sublatum. Hisce omnibus omissis S. Matthaeus breviter ea refert quibus resurrectioneni esse factam mulieribus innotuit
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v. 5 respondens autem angelus dixit mulieribus : nolite timere vos; dicit cum emphasi vos; illud autem vos multum prae se fert honoris ostenditque eos qui taritum facinus susceperant, extrema passuros esse nisi poenitentiam agerent; non enim vestrum est, inquit, timere, sed illorum qui ipsum crucifixerunt (S. Chrys.}; illi timeant, in his perseveret pavor in quibus permanet incredulitas (S. Hier.}; scio enim quodlesum qui crucifixus est quaeritis , neque erubescit, ait S.- C/irys.^crucifixum vocare; hoc enim caput est et summa bonorum; crux enim aliis quidem erat .ignominia , Christo autem gloria , ut per quam et caritas eius erga homines et potestas contra daemones et mortem est declarata (laris.} et summa eius obedentia erga Patris beneplacitum ; non est hie; surr exit enim sicut dixit; italeniter eas reprehendens quod praedictionis eius non sint memores, uti explicatius Luc. 24,5 : quid quaeritis viventem cum mortuis? recordamini qualiter locutus est vobis etc.; et subdit quo probet enuntiationem et quo sibi de veritate persuadeant : venite (et) mdete locum, ubi positus erat Dominus; ideo lapidem amoverat, ut hinc etiam argumentum siimerent (S. Chrys.), ut vacuo crederent sepulcro {S. Hier.}. Discipulis moerentibus gaudii nuntium ut statim afferant angelus mandat, praeclare in se iam exhibens munus eius cuius est nuntius. Sicut enim Ghristus resurg-ens totus'in eo est, ut suis lugentibus consolatipnem et gaudium .impertiatur, ita quoque angelus eius
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v. 7 et cito euntes dicite discipulis eius quia surr exit , qiio nuntio simul declaratur Dominum pristine amore ferri in discipulos neque eum insectari quod tempore passionis fuerint in se scandalizati ; et ecce praecedit vos in Galilaeam, ibi eum videbitis; iubet discipulis in memoriam revocare quod Ghristus iis ultima feria quinta vespere dixerat (26,32), quod cum solis discipulis dictum fuerit, simul argumento iis esse potest , mulieres revera a nuntio coelesti esse edoctas et missas. Felices feminae , exclamat Beda, quae angelico doctae oraculo triumphum resurrectionis mundo annuntiare meruerunt, ac mortis imperium quam Evaserpentinoseductaafflatuinduxitpraedicare dirutum ! Fiuntitaque, uiS. Pasch. notat, mulieres evangelistae , ut per mulierem primiim fides anmmtietur resurrectionis in mundo, per quam primum perfidia intravit in mundum. Simul accipiunt praemium illius amoris ac sedulae sollicitudinis de Christo. Quod autem in Galilaeam se conferre discipuli iubentur, censeri debebit iis fuisse levammi ;. nam post ea quae ultimis diebus in urbe experti erant et propter odium pharisaeorum et sacerdotum iis nou potuit non esse gratum ludaeam relinquere. Insuper Galilaea erat patria eorum (S. Br.}, ibi Ghristus eos elegit, eos maximam partem edocuit, ibi maiorem vitae publicae ac longiorem praedicationem exercuit, .ibi maiore quiete et securitate discipuli degere poterant, ibi quoque Christus maiorem habuit numeruin fidelium, quibus se manifestare dignabitur (cf. 1 Cor. 15,6 visns est plus quam quingentis fratribus simul). Eo autem. quod eospraecedit (de voce ac notione wpoayeiv vide ad 2,9), animos eornm erigit, tit qui non exspectaturi , sed exspectati iubeantur eo tendere (lans.}. Et quam certo haec omnia dicantur, angelus asseverat addens. : $ou eiitov'- upv : ecce dixi vobis. Haec itaque indubie vera sunt; haec quae dicta sunt firmiter tenete ! Eodem sensu explicandum erit ecce praedixi vobis; nam praedicere etiam apud scriptores profanos adhibetur notione graviter monendi, inculcandi, praecipiendi, quae significatio hoc loco apta esfc. En, notat Holizln. Paulum 1 Cor. 15,4-8 de hisce nil scire ! Coelestis apparitio eas sacro quodam timofe affecit, sed simul gaudium idque longe maius iis attulit; festinato gressu tarn fausta discipulis nuntiare properant
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v. 8 et exierunt cito de monumento , etsi nullam fecerit mentionem Matthaeus eas in monumentum intrasse, nunc tamen dicens eas esse egressas ostendit primum fuisse ingressas (Euth.]\ en quam accurate congruit brevis eius narratio cum iis quae habent Marc. 16,5 et Luc. 24,3; cum timore et gaudio magno (magno solum ad gaudium refertur, uti ex graeco patet) currentes nuntiare discipulis eius. Quod sequitur
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v. 9 et ecce Iesus occurril illis etc. non puto statim post primum hunc a sepulcro discessum evenisse. Nam duo illi discipuli euntes in Emmaus post meridiem nihil ali tid sciunt quam mulieres fuisse ad monumentum et dixisse se visionem angelorum vidisse; unde sequi videtur Christum illis mulieribus nondtim apparuisse, cum prima vice redirent a sepulcro. Vix enim assumi poterit vel mulieres de visione quidem angelorum narrasse, sed de apparitione ipsius Domini tacuisse, vel duos discipulos earn mulierum narrationem ne mentione quidem dignam esse, utpote a veritate niaxime alienam, existimasse eamque contempsisse. Cum S. Matthaeus breviter quaedam argumenta resurrectionis proponat, nullo modo censeri potest velle dicere ea quae narret nullo temporis intervallo inter se esse subsecuta. Neque id ex modo loquendi et ecce sequitur, ut saepe notatum est, neque ad vim probationis habendam requiritur, ut statim summo mane Christus iis apparuerit. Si ista apparitio ad seriustempus refertur, etiam facile explicatur quomodo verum sit quod habetur Marc. 16,8 : fugerunt de monumento et nemini quidquam dixerunt. Iesus antem qui resurgens totus est ad suos consolandos intentus blande eas alloquitur : avete , ^capers,, et quod verbo exprimit, etiam animis earum infundit. Qualis merces piis ac fidelibus mulieribus quae orucifixo constanter adstiterant ! illae autem, accesserunt et tenuerunt pedes ems et adoraverunt eitm, non dubitant, non haesitant, uti aliqui ex discipulis (v. 17. Marc. 16,14) neque opus habet Christus ut varie probet iis se revera esse qui crucifixus resurrexerit (cf. Luc. 24,38. 41); quo sunt amore statim eum cognoscunt, uti postmodum loannes (loan. 21,7). Quantum consolationis ac laetitiae expertae sint pro dolore ac moestitia cui feria sexta erant subiectae, facilius pia consjderatione quam verbis attingitur., A Iesu autem honorantur eo quoque quod nuntias eas mittit suae resurrectionis ad discipulos;
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v. 10 tune ait illis Iesus : nolite timere, ite, nuntiate fratribus meis ut eant in Galilaeam; ibi me videbunt; iste nuntias discipulis missus simul documento iis esse debet Iesum nullo modo aegre ferre eorum fugam et ignaviam tempore passionis , quo ex eis nemo e*cepto loanne cruci adfuerit vel de sepultura sollicitus. Quod autem prius se mulieribus piis ostendit et per eas discipulos reddere vult certiores, mulierum fidelitatem et constantiam etiam discipulis in memoriam reducit. Iesus aute,m resurgens etiam maiore amoris affectu suos complectitur ; nunquamantea ea appellatione compellavit discipulos qua nunc eos salutari suo iubet nomine : fratribus meis qua sola voce redduntur certiores quam cari sint Ghristo et quanta dignitate ab eo donentur. In carne mortali degens eos appellaverat amicos, in gloria sua constitutes eos appellat fratres; hanc enim gloriae suae partem considerat, ut sit primogenitus in multis fratribus (Rom. 8,29). Ea apparitione et nuntio praemium sedulitatis deferri mulieribus notat S. Bier. : quae sic quaerebant, quae ita currebant , merebantur obviam habere Dominum resurgentem et primum audire : avete . Simul in ista salutatione et missione mulierum indicari iam tempus adesse quo maledictum per mulierem invectunj tollatur, S. Hil. Hier. Bed. Euth. decent. Ita S. Hil. : quod vero primo mulierculae Dominum vident, salutantur, genibus advolvunr tur, nuntiare apostolis iubentur, ordo in contrarium causae principalis est redditus; ut quia a sexu isto coepta mors esset, ipsi primum resurrectionis gloria et visus et fructus et nuntius redderetur , vel ut alii dicunt : ut maledictum Evae mulieris in mulierjbus subverteretur. Voluit insuper Ghristus honorare genus quod ex serpentis seductione infame factum fuerat, et quia olim mulier viro facta est ministra moeroris, nunc mulieres fi.unt viris ministrae gaudii (Euth.). Ceterum decuit Christi benignitatem , ut quae planxerant planctu quasi super unigenitum et doluerant , sicut doleri solet in morte primogeniti (Zach. 12,10) etiam primae acciperent consolationem et Iesu resurgenti primae congauderent. ,
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v. 11 quae cum abiissent, ecce quidam de custodibus , rive? i. e. ii duo vel quattuor ex custodum manu qui . cum dicatur quae cum abiissent, concludunt aliqui custodes in sepibus absconditos ex illis latebris vidisse etaudisse omnia quae angeli mulieribus dicebant (Lap.); sedhoc est improbabile. Nam terrae motu et angeli apparitione facti sunt prae terrore velut mortui, qua dictione ilia absconsio post sepes ut quid eveniret ultra adverterent prorsus exclu.- ditur. Cum autem ex illo stupore ad se redirent, eos fuga celerrima sese proripuisse a loco illo terribili ipsa reinatura et hominum indole evadit certissimum. Cum custodes neque, a procuratore neque a tribuno cohortis essent missi , sed a sacerdotibus quibus procurator totam rem commiserat (27,65), etiam hisce atque his solis referunt; et nuntiaverunt principibus sacerdotum omnia quae facta fuerant ; quantas.in anguslias coniecti sint sacerdotes in aperto est. Nam testimonium unanime custodum reiici non potuit; eos officio suo defuisse nulla ratione poterat ostendi; quam maxime timendum erat ne quae evenerant ad sepulcrum in vulgus efferrentur, ne fides de resurrectione Christi Ipnge lateque spargeretur et ita novissimus error - peior evaderet priore ; et ipsi missis custodibus effecerant , ut testes exsisterent facti miraculi, ut evaderet plane incredibile corpus esse secreto a discipulis ablatum. Ea in conditione principes populi totam animorum perversitatem et iniquitatem manifestant. Qui antea miracula Christi et apertissima opera Dei attribuerant principi daemoniorum , etiamnum non verentur testimonium divinum opprimere mendacio turpissimo
lam sequitur testimonium resurrectionis factum ab inimicis, ideoque minime suspectum (Alb.). Quantopere duces populi obsistant veritati eognitae et veritatem mendacio sufifocent , hac patet narratione. Simul illustratur quam verum sit illud Iesu : si-Moysen et prophetas non audiunt, neque si quis ex mortuis resurrexerit credent (Luc. 16,31). Cum Matthaeus suum librum destinaret ludaeis, multis rationibus suadebatur, ut hanc perversitatem principum populi palam exponeret. Gnstodes simul ac post terrorem quo velut mortui prosterriebantur sui compotes effecti sunt, fugerunt a monumento et sacerdotibus a quibus fuerant conducti ad custodiam sepulcri (Cai.) rationem reddiderunt eorum quae evenerant;
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v. 12 et congregati cum senioribus consilio'accepto pecuniam copiosam dederunt militibus apyupta Uava i. e. tantum quantum necesse erat ut milites in suas pertraherent partes eis persuadentes ut sine ullo timore mendacium spargerent; qui viventis sanguinem emerant, crucifixi et resurgentis nuntium de resurrectione iterum pecunia subducere tentabant (S. Chrys.) ;
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v. 13 dicentes : dicite quia discipuli eius nocte venerunt et furati sunt eum nobis dormientibus ; tale itaque consilium a summo magistratu religioso ludaeorum captum esse et milites copiosa pecunia corruptos et ad turpe mendacium inductos esse, evangelista prodit. Qua perversitate quid potuit evidentius demonstrare quam essent inexcusabiles et quam longe abessent a regno Dei? Sepulcrum esse repertum vacuum non poterat premi silentio, verum cito debuit id ubique innotescere. Ergo unica iniquorum illorum cura esse poterat , ut custodes dicerent se dormivisse , fortasse quia nimis ridiculum sibi visum esset in gratiam sacerdotum mortuum cruciarium custodire ; iam post longum somnum evigilantes se vidisse sepulcrum vacuum ; proinde necessario esse concludendum discipulos occasione somni usos cadaver esse f uratos. Uti res erat , hac una via sacerdotes ex angustiis quas ipsi sibi sua sedulitate paraverant, si verum fateri nolebant, aliquo modo se extricare poterant. Magna id astutia fecerunt; sed simul verum est quod . Aug. dicit : o infelix astutia, dormientes testes adhibes? vere tu ipse obdormisti qui scrutando talia defecisti (in Ps. 63 n. 15; M. 36,768). Atque ne milites cunctarentur neve suspicarentur fore ut in suum ipsorum mentirentur damnum , provide addunt
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v. 14 etsi hoc auditum fuerit a praeside, nos suadebimus ei et securos vos faciemus, STI TOU qye{/.o'vo<; (ut codd. pier. ; UTCO videtur esse correctione illatum) apud praesidem i. e. si eius rei rumor ad praesidem perlatus fuerit, sensu igitur generali (Maid. Schanz, Fil. P.); aliqui : si ea de re apud praesidem iudicem agitur, si inquisitio iudiciaKs instituitur ( Cai. Lamy, Keil, Weiss}\ verum audiri non videfur referri ad actionem iudicialem. Dicunt cum emphasi nos, viri soil, nobiles et auctoritate valentes apud procuratorem , nos a quibus vos missi eratis et in quorum commodum vigilias egistis, nos eum pacabimus et eum conciliabimus vobis et vos praestabimus indemnes. Id profecto aptum erat ut milites sibi promitterent impunitatem, etsi 'dicerent se dormivisse. Nam si illi ipsi quorum maxime intererat ut vigilarent etin quorum damnum se sommo indulsisse fatebantur, milites ab omni noxa esse immunes apud procuratorem assererent et pro ipsis intercederent, nihil erat timendum. Hac itaque spe proposita milites pecunia copiosa non adeo difficile induci poterant et allici ut mentirentur. Inter ipsos nobiles Romanes iam non erat insuetum corrumpi muneribus et pecunia. Notum est aliquos nobiles quibus divitiae bono honestoque potiores erant (ut dicit Sallustius, lug. 8) lugurthae non mediocrem animum pollicitando accendisse dicentes Romae omnia venalia ' esse ; pariter notum est quod lugurtha Roma egressus dixisse fertur, urbem esse venalem, si emptorem invenerit (1. c. 35), et Cicero quoque acerbe conqueritur quod hoc malum avaritiae in rempublicam invaserit (de ofiiciis 2,21). Cum itaque malum istud satis ubique serperet, quis, posset dubitare quin milites pecunia allecti et de impunitate securi facile mentirentur? Apposite notat S. Chrys. sacerdotes suis ipsorum gestis esse captos; si enim Pilatum non adiissentnec custodiam petiissent, facilius potuissent haec impudenter asseverare; nunc vero non item ; nam sic omnia fecerunt ac si voluissent sibiora consuere . Obiicit Holtzm. v. 13 : se ipsos perdidissent ! sed quid legitur v. 14? Milites itaque
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v. 15 accepta pecunia fecerunt sicut erant edocti; non est mirura si milites corrupti fuerunt pro pecunia, quia et unus de discipulis eius corruptus erat ; Eccli. 10,9: avaro nihil est scelestius (S. Thorn.}; et divulgatum est verbum istud apud ludaeos usque in hodiernum diem; verburn istud intellige id quod milites iussi erant spargere, discipulos noctu furatos esse corpus Iesu. Cum dicatur apud ludaeos, improbabilis est aliquorum opinio, divulgatum esse id ipsum quod narratum sit, scil. milites data pecunia corruptos esse mentitos de furto a discipulis perpetrate. Merito prior acceptio et apud veteres et apud recentiores est longe communissima. EtS. lustinus quidem. ludaeis obiicit : delectos homines constituistis ac per eos in totum orbem terrarum missos praedicastis impiam quandam et exlegem sectam a piano quodam Iesu Galilaeo excitatam esse et cum ilium a nobis crucifixum discipuli ex monumento noctu subripuerint, decipi ab illis homines, dum eum ex mortuis resurrexisse et in coelum ascendisse dictitant (c. Tryph. n. 108; cf. n. 17; M. 6, 727. 314); cf. Tertull. adv. Marc. 3,23. Euseb. ad. Is. 18, 1. Cf. Grimm-Zahn 1. c. p. 359 seq. Obiiciunt rationalistae plane improbabile esse quod hie narretur; disciplinam enim militarem Romanorum fuisse valde severam ; fieri non potuisse, ut procurator non animadverteret in miJites qui ipsi suo mendacio stultissimo sibi omnem excusationem adimerent. Verum isti non advertunt quod bene iam monet S. Thorn. : dicendum quod praeses non multum curabat; item sciebant sacerdotes quod non puniret milites nisi ad petitionem eorum . Cum enim milites a sacerdotibus missi pro causa et commodo sacerdotum agerent vigilias, certe 'non erat cur procurator in rem inquire ret quamdiu illi ipsi quorum res ageretur nihil ad ipsum deferrent. Neque putandum est procuratorem romanum tautae erga ludaeos fuisse observantiae ut propter rumorem popularem a militibus quidquam contra ludaeos esse commissum statim ea de re quaestionem institueTet. Denique nonne iam ex 27, 65 satis liquet Pilatum iam totius illius rei de Iesu condemnatione et morte taedio esse eaptum? Sacerdotes autem optime sciebant cur quam maxime consultum esset milites negligentiae non accusare. Si enim accusassent, illi publice exposuissent ea quorum testes erant et contra eorum testimonium unanime nihil potuit afferri in contrariuni ; immo ipsa sacerdotum assertio Iesum dixisse : post tres dies resurgam, narration! militum addidisset pondus. Sacerdotes itaque pro re nata id fecerunt quod (si nolebant veritati accedere) unice facere poterant ut ex ilia fovea quam sibi ipsi foderant, qualicumque demum modo fieri posset, sese eriperent. Nun this de Iesu resurgente mox spargebatur per urbem et regionem ; ergo huic nuntio aliquid oportuit opponi ab iis quos de cnstodia sepulcri n.e talis rumor oriretur maxime sollicitos fuisse pariter nolum erat. Itaque frustra ex internis rationibus narrationis veritas impugnatur.
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v. 16 undecim autem discipuli abierunt in Galilaeam in montem, ubi cons tituer at illis Iesus quern soil, locum in quern convenirent iis assignaverat, ad quern eos amandaverat. Qua dictione satis indicatur alias quoque apparitiones in ludaea iis factas esse , quas Matthaeus quidem non refert sed quas Lucas et loanires narrant..Qui mons fuerit frustra quaeritur ; de monte transfigurationis aliqui cogitarunt. Montem in quo sermo montamis habitus est designari putat Weiss explicans TacaecOai per (JiaTdteaeiv (11,1) : ubi Christus olim praecepta suis dederat; at arbitrarie etgratuito. Alii censenthanc apparitionem esse eandem de qua S. Paulus refert: deindevisus est plus quamquingentisfratribussimul(l Cor. 15,6; its. Alb. Cai. Salmeron, Baroniiisn. 196. 206, lans. Lap. Lamy, Fil. P.) vel saltern praeter apostolos alios quoque adfuisse discipulos (Theoph. qui 70 illos interfuisse vult, Pasch.Dion. Calm.}. Verum res est incerta et cum evangelista soltim de undecim loquatur et ad hos verba dirigi significet , satius erit cum Maid. Schegg, Schanz, Comely (in Gomm. 1 Cor. 15,6) assumere earn apparitionem solis esse factam apostolis. Cur alios quoque adfuisse velint, rationem. reperiunt in
Uti mox a limine libri Iesus ostensus est in vocatione magorum Salvator omnium , ita ultimis Iesu verbis quae evangelista refert apostoli iubentur salutarem evangelii nuntium perferre ad omnes gentes omnesque sacro regenerationis lavacro tingere et praeceptis ac doctrina Christi imbuere. Ad quod praestandum is continue ipsis aderit ope sua cui omnis potestas data est ' in coelo et in terra. Hac ad omnes gentes missione Matthaeus suam finit praedicationem scriptam. Est enim haec missio pro ludaeis gravissima quaedam admonitio ne aegre ferant quod gentes eodem secum censu et ordine habentur in regno messiano qua re quantopere sint offensi et in suam ipsorum perniciem offensi, initiis rei christianae satis superque ostenditur Act. 11,3; 13,45; 22,22; est praeterea haec missio documeatum ne ludaei sibi nimium confidant eo quod sint filii Abraham ; nam ea missione clare enuntiatur quod iam baptista docuerat : potens est Deus de lapidibhs suscitare filios Abraham (3,9). In Galilaea elegerat Christus apostolos viros ex Galilaea (luda, uti videtur, excepto) ; in Galilaea potissimum eos docuerat ; in Galilaea se resurgentem cum iis conversari velle significaverat , ibidem eos omnium gentium doctores fieri iubet
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v. 17 et videntes eum adoraverunt; quidam autem dubitaverunt ; oi e... quo addito designatur priora verba non esse de omnibus intelligenda (si diceretur ot pv, 01 Ss, quasi aequa ratione fieret partitio; significatur hie itaque longe maiorem partem non dubitasse). Sed si de solis apostolis est sermo, quomodo ii post ea quae in Jerusalem testibus Luca et loanne gesta sunt, etiamtum poterant dubitare? quare sat multi alios ibi sistunt discipulos quibus partes dubitantium attribuunt. Verum id non est necesse. Alii opinantur evangelistam.id referre non.quiain monte Galilaeae dubitaverint , sed breviter eum recolere apostolos antea in urbe Jerusalem dubitasse; proin eum alludere ad id quod Luc. 24,37-41 narretur (Theoph. inter alia; Pasch. lans. Maid. Sehegg inter alia). Sed haec explicatio sane vim infert verbis planis. Neque ea opus est , dummodo consideretur dubitationem illam nullo modo necessario ref'erri ad ipsam Christi resurrectionem sitne facta necne , verum potuisse oriri sitne ille quern eminus viderent revera Iesus. Christus enim iam saepius ita apparuit, ut non statim cognosceretur; eo modo Mariae Magdalenae, duobus euntibus in Emmaus et,-quod magis ad nostram rem comparari potest, ad lacupa Tiberiadis , ubi primum loannes eum agnovit dicens Petro : Dominus est (loan. 21,7). Existimat^wM. aliquos in repentina apparitione timuisse deceptionem ex eo quod Christus toties monuerat fore pseudoprophetas a quibus sedulo cavendum esset eosque signa et prodigia esse edituros ; Alb. varia genera dubitationis enumerans aliquos admiratione stupefactos dubitasse statuit. Verum eo quod dicitur v. 18 Iesum accessisse prior explicatio commendari videtur; accedit prope et omnes ex habitu et voce eum agnoscunt (cf. Fab.}. Iesus itaque
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v. 18 accedens locutus est eis dicens : data est mihi omnis potestas in coelo et in terra, antequam apostolos regnum suum late per orbem terrarum propagare iubet et eis potestatem tradit evangelii praedicandi, suas illis quasi litteras patentes, ut Maid, loquitur, ostendit, quibus constet qua eos auctoritate mittat at sitos legates et quae ei praesto sit potestas ad opus illud efficiendum. Tamquam Deus habet omnem potestatem; hie autem loquitur tamquam homo, tamquam redemptor qui opere redemptionis peracto et principe huius mundi devicto ut.triumphator exsistit et ius habet omnes in re^ gnuin suum congregandi et suos efficiendi subditos. Gum regnuni messianum hisce in terris inchoetur, consummetur autem et perficiatur in coelo, regia Christi potestas et coelum et terram complectitur. De ea enim loquitur potestate quae a Patre ipsi data est et quae in oraculis messianis describitur : postula a me et dabo tibi gentes hereditatem tuam et possessionem tuam terminos terrae (Ps. 2,8 ; cf. 109,1) et Dan. 7,14 et dedit ei potestatem et honorem et regnum; potestas eius potestas aeterna quae non auferetur et regnum eius quod non corrumpetur (cf. Is. 49,6. 8seq. 53,12 etc.). Eandem potestatem designat apostolus : dedit ei nomen quod est super omne nomen, ut in nomine Iesu omne genu flectatur coelestium , terrestrium et infernorum (Phil. 2,9); propriis enim meis ceutaminibus et laboribus servavi homines et 'facti sunt mihi in sortem et peculiarem populum (Theoph.}. Hanc itaque potestatem summam pro fundamento iniungendae apostolis functionis assumit; qiiare illud ouv ergo quod aliqui codices et versiones habent optimum est interpretamentum , quo nexus inter potestatem Ghristo datam et mandatum missionemque apostolorum declaratur
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v. 19 euntes ergo docete omnes gentes , accuratius graece : discipulos facite i. e. ad coetum meum et sequelam adducite et aggregate omnes populos. Quod igitur in vaticiniis messianis constanter effertur omnem terram scientia Dei iri repletum, omnes gentes ascensuras esse ad montem Domini etc. (cf. Is. 2,2; 11,9; 44,5; 60,3. Ez. 17,23 etc. Ps. 71,9-11 etc.), iam ad effectum esse perducendum designatur. Quo autem modo homines efficiendi sint discipuli Iesu eiusque coetui aggregandi declaratur primo : baptizantes eos in nomine Patris et Filii et Spiritus sanctij dein vero facti discipuli et coetui sacro aggregati, vel, ut apostolus loquitur, in unum corpus baptizati (1 Cor. 12,13), edocendi sunt et instituendi, ut servent omnia in vitae ratione quae Christus apostolis mandavit :
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v. 20 docentes eos servare omniu qitaecumque mandavi vobis; liaec itaque est functio apostolorum et Ecclesiae Christi usque ad finem sa^culoruin. Dicitur baptizantes eos eig TO ovop,a ; iungitur et; cf. Act. 19,3. Rom. 6,3. 1 Cor. 1,13. 15; 10,2; 12,13. Gal. 3,27. Quo sensu autem dicatur baptizari et; , illustratur., ut Lamy adnotat , etiam ex iis quae 1 Cor. 1,12 seq. dicuntur. lis.enim qui apud Corinthios dieebant : ego quidem sum Pauli, apostolus opponit : num e; TO 6'vo[/.a HatjXo'j baptizati estis? proinde baptizari in nomen alicuius est eidem consecrari, eidem devoveri, ei mancipari vel eius fieri, in eius tradi obedientiam , auctoritatem. Ita Israelitae dicuntur baptizati in Moysen (1 Cor. 10,2 graece). Nomen vero -Dei id significat quod Deus de se nobis revelavit. Nomine enim res designantur et innotescunt et distinguuntur inter se. Unde baptismo consecramur et devovemur ss. Trinitati secundum ea quae de se nobis revelavit, ingredimur in eius vitae communionem ac societatem quatenus hanc communionem et societatem ad extra revelare et tribuere voluit , tradiniur in eius obedientiam et auctoritatem secundum omnia quae manifestatione sua facta a nobis exigere dignatur. Vitae autem illius communio et .societas. clare designatur in S. Pauli doctrina de baptismo ei? TOV XpioTo'v, uti ilium explicat Rom. 6,3-11 .et Gal. 3,27; ita autem Christo uniti, Christo complantati, spiritum Christi in se habentes simul intime coniuncti sunt cum Patre et Spiritu sancto (Rom. 5,6; 8,9-11. 1 Cor. 2,12. 16. Gal. 4,6) et fit in baptismo et per baptismum quod Christus dicit :,ad eum veniemus et mansionem apud eum faciemus. Eodem modo etiam explicandum est quod in mdg. habetur in nomine; nam notissimum est (vel saltern esse debet) in latinitate vulg. ei? saepissime verti in cum ablative et generatim in vulg. et in sermone latino vulgari in cum ablativo et accusative promiscue adhiberi, simili modo ut in graecitate seriore discrimen inter ei? et sv fere disparuit (cf. Kaulen, Handbuch z. Vulg. p. 206 seq.) ; vide quae dixi ad 10,41. Quod itaque interpretes latini explicant, baptizari in nomine Patris et Filii et Spiritus sancti esse baptizari invocato nomine, in virtute nominis (S. Thorn. Dion,. Lap.}, vel in virtute, auctoritate, efficacia (lans.), nomine et auctoritate (Calm,}, invocato aut appellato nomine '(Maid.}, satis ad verba accuratum non est, attamen haud adeo operose ex sensu genuino quern textus graecus praebet . consequi potest. Ritum baptismi Christus non describit quia ex baptismo loannis et ex baptismo quern eius discipuli administrabant (loan. 4,2) satis notus erat. Hisce autem verbis praescribi qua forma baptismus sit adniinistrandus , sin minus ex ipsis verbis, certissime ex constanti doctrina et usu Ecclesiae constat. Dixi, sin minus ex verbis; nam, ut Jans, notat : non quod verba haec Christi ex se significant baptis- ' mum cum huiusmodi verborum prolatione conferendum; qui enim . iubet aliquid fieri in nomine huius vel illius , non signifioat ilium , debere hoc facere cum certa verborum prolatione ; sim. Maid, concedit ex hoc loco satis aperte probari non posse hanc qua utimur' baptismi formam esse oportere; id autem probari Ecclesiae traditione verborum sensum interpretante. Atque ita verba Ghristi esse intellects iam demonstratur antiquissimo documento christiano quod ipsi aetati apostolicae multi merito attribuunt , doctrina quae dicitur apostolorum; ibi enim legitur cap. 7 wept fts, TOU (3a7mc7[/.aTo<; , OUTW paTCTicaTe 1 raura TOXVTO, wpoeMrovres (soil, exposita doctrina in cap. 1-6 declarata) f3a7mcraTe ei? TO OVOJJKX TOU HaTpo? etc. sv G'fta-u CCOVTI. Eodem loco statuitur posse etiam dari baptismum ter fundendo aquam in caput ei? TO ovo[/,a etc. ; mox ibidem cap. 9 baptismus ita descriptus dicitur a? ovo^a Rupiou. Unde etiam liquet non esse admittendum quod S. Thorn, censet in primitiva Ecclesia baptismum esse datum in nomine Christi ut nomen Christi redderetur venerabile (item Dion, aliique quos vide apud Comely, Comment, in 1 Cor. p. 35), contra quam opinionem agunt lans. Maid, et quae hodiedum apud theologos merito est explosa. In forma baptismi enuntiari mysterium ss. Trinitatis manifestum est ; unam Dei naturam designari cum dicatur in nomine , non in nominibus , sat multi tenent (cf . S. Hier. Theoph. Euth. Pasch. Alb. Thorn. Dion. Fab. Cai. lans. Lap. Calm.}] sed alii id erui posse negant (cf . Schanz) . Quicumque autein coetui christiano associati sunt, eos edocere debent apostoli servare omnia quaecumque mandavi vobis ; confirmat igitur potestatem regendi ac leges dandi quam apostolis contulerat (18,18). Simul declaratur institui a Christo magisterium vivum , quo fideles certiores fiant de iis quae Christus apostolis mandavit. Eaenim quae mandavit neque ipse Ghristus scripta reliquit neque apostoli ea litteris consignata ecclesiis tradiderunt, sed praedicatione sua et instittitione fideles erudiebant ad earn vitae rationem quam Christus a suis postulat. Christus autem efflagitavit a Patre orans, ut omnes unum sint, sicut tu Pater in me et ego in te, ut et ipsiin nobisunum sint (loan. 17,21). lam vero quomodo haec unitas effici potest et conservari? Profecto ad earn opus est ut modo certo et indubitato sciatur quae Christus servanda mandaverit. Quomodo autem id sciri potest, si non adsit in Ecclesia magisterium ab errore in ea re immune? Plurima ilia doctrinarum discrimina quae in sectis inveniuntur ad oculum demonstrant neminem in illis sciue quaecumque Christus mandaverit et unam esseEcclesiam catholicam quae clare -profiteatur se cuncta servare et docere quae Christus apostolis mandaverit. Et quam necessaria sit talis institutio, vide Grimm-Zahn YIIp. 518 seq. Atque Christum revera velle ut semper etubique cuncta sua mandata consistant et in opus deducantur, manifestum -est et ex iussione apostolis data et ex promissione auxilii continui quo valide se suis opem laturum esse spondet : et ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi; ne mini , inquit , ,difticultatem rerum obtenderitis ; ego enim vobiscum sum , qui omhia f acilia reddo. Hoc etiam prophetis in vetere lege dicebat, et leremiae pueritiam obtendenti et Moysi et Ezechieli subterfugientibus : ego vobiscum sum (S. Chrys}. Eos itaque confirmat et animat (Theopk.); magna promissio, magnuset insuperabilis clypeus securitatis! ego, inquit, vobiscum sum, in vobis pugno , vos defendo; nihil timeatis, ite securi ! si enim Deus pro vobis , quis contra vos? dicite ergo : in Deo faciemus virtutem, et ipse ad nihilum deducet inimicos nostros (Ps. 107,14; S. Dr.). lubet igitur eos forti animo esse et contra omnia pericula obsistere; se enim illis affuturum continuo, opem et auxilium suum iis perpetuo praesto fore. lam vero qui ita dicit se suis assistere ad opus quod demandaverat perficiendum , is certe vult quoque ac promittit, ut opus illud rite perficiatur et nisi virtute et potentia sit .destitutus, revera efficiet ut quod mandavit fiat. Quomodo autem Christo potestas id efficiendi deesse posset? Ergo hisce verbis promittit apostolis suam opem talem qua certo et infallibiliter opus Christi exsequantur, qua certo et infallibiliter .doceant quid Christus mandaverit. Atque quam efficax sit promissio : ego vobiscum sum, iam -colligi potest ex Gen. 28,15. los. 1,5; 3,7. Is. 41,10 etc. ler. 1,18. Ez. 3,8. 9. Cum autem dicat omnibus diebus usque ad conswnmationem saeculi, continuo quamdiu hie prdo rerum consistit, usque ad finem temporis , ostendit se pari ratione fore cum apostolorum successoribus et Ecclesiam suam firmam et inconcussam fore et suam inviolabiliter retenturam esse doctrinam usque ad finem huius temporis ac period! terrestris. Dicit vobiscum manifestans apostolos victuros esse ac permansuros in suecessoribus , missionem atque officium eorum semper adfore in Ecclesia. Nam, ut S. Hier. ait, qui usque ad consummationem saeculi cum discipulis se futurum esse promittit, et illos ostendit semper esse victuros et se nunquam a credentibus recessurum. Et quam efficax hoc Ghristi yerbum fuerit, nunc post duo fejpe annorum millia nemo sine maxima admiratione poterit recolere. Christi enim Ecclesia exstitit victrix ingenti numero aggressorum per singula saecula prostrate ; pura evasit et incolumis , immo vegeiior ex persecutionibus et mortibus; incontaminata superavit ac prostravit jnnumera haeresum monstra ; una permansit et indivisa frustratis . schismaticorum conatibus; in oeeano fere immenso errorum, sectarum , ipsa est pharus omnibus qui ad earn cursum suum dirigere volunt, demonstrans viam infallibilem salutis. Sola Ecclesia catholica quae se infallibilem magistram profitetur etiam palam asserit se docere servare omnia quae Ghristus mandaverit. Tolle Ecclesiam catholicam, ubi est veritas verborum Ghristi? num in multiplicibus illis ac maximis dissidiis doctrinarum quibus sectae inter se.ad internecionem bellum gerunt? Ecclesiam catholicam si sustuleris, verba Christi miserrime conciderunt. Iam nemo exsistit qui audeat affirmare se docere certo et sine errore quaecumque Ghristus mandaverit. Huecine tandem recidisse magnifica promissa, ut omnes opinionum ac dubitationum fluctibus continuo iactentur, quis sanae mentis sibi persuadere poterit? Verum stat et valet Ghristi verbum, sed solum in Ecclesia infallibili. JthSt = The Journal of theological Studies ' plioTicanr (0-21). Natatt* dignum. est; versionem arnreniacam Evangeliorumi hie et. Mr 9,25' et 1 L 18,25 vooem graeoam retldere vocemulch; quae 1 solum. hocr; loco.' ocourrit', dum alibi in N et VTestamentb. semper ughf adliibetuti. Lexicon armeniaoumnotat' ad vooeiii 1 malch canreltis, light;, sed exemplisnohi ooraprobat.. Cf> Hbrklotz F. BZ 2 (1904) 176s; Textunrab evangelistis traditiim Atcher > stipposita hebraica 1 composition primi Evangelii ex corruptione: ortum esse censet; Primitus scripjrum fuisse: dives difftdie ihtra Mb in regnum caelbrum. Iterum dica voMs : : f>acUiu& est per spatium angutstum ut foramen' acus intrare quam intfam in> regnum caelorum. VocemnQA mutat in'N'Safj), sp'atium; et-Ti'WVQ' quam dive?, in "WVO' quam' (I 1 . o~. 49-55). Mutationes- ' nvse faoiles, sed ; difficultates ; tex-tiia traditi non tantae'aunt, ut mutationlbusiopus sit. Praeterea difflculter ihtellegitur; CUP iam apud>' Mr textus : primi tivus perieriti Sensum parabolae Oesterley WOE. (Ex S7,5 (1908) 333-343) ita, concigit) ut GhniBtus; non; tarn, dooueriti retribution em. potius a, qualitate quam a quantitate operis. pendere, sed contra; Judaeorunr.et Apo.stolor.um opinionem. coram Deo hominiinullum ius competere,. vocationem: eissa opus gratiae, non. liberae. voluntatis humanae. Foi'taase accuratiussic. : supposita liberal vocatione. ex: parte Dei e.t ea acceptata ab homine, Deus quia bonus est,. alios prae aliisinsignioribus gpatiis distinguit, nequepropterea'iniuriae/accusariipatest. Additamentum invenitur. praeter testesi a Knob enumeratos in codice Beratino <1> r* 2 aur,. in harmonia; EvangeJioriim latina s.,15,- Berolin., ad. raarginem cod. syr hard et pesch. De dependentia. additamenti a. Tatiano et textu I 14,7-10 Vogels HJ. (BZ 12 (1914) 369-390). Locutionera ettnclem calicem-biber.e. Tn^ 0.133,, HDiy etiam apud rabbinos occurrere ostendit M armors tein A.. (Orientalistisohe.Literaturzeitung 14 (1911) 109s). Interpretes catholici qui unicam pxirgatibnem t'empli' statuunt (e. g. lievesque'E':, Nos quatre Evangiles, leur composition et leur position respective, Paris 191T,57'5 cf RB NS 15 (1918) 565s; aliquomodo Lepin M., La valeur historique du quatrieme Evangile I 1910, 382s, alii diibtanter) partiin factum ad ihititim vitae publibao partim ad finem referunt. Considerata indble quarti EVangelii vix credibile esti evangelistam ordinem historicum invertisse. Neque proBabile esse~ videtur, Mt' 21,23 agere tantum de potestate docendi, cum haec interrogatio eo tempore vix iirtell'e 1 gatur neque potestate et licentia 'opus esset ad exercendum munus docendi; Quare rectius duplex factum. admittitur. Sensus paraholae de dtiobus-- flliis non facil'e eruitur. T^xitus ita legitui* : ATeitanleht 8 '19'03, &B5s, 3'66). A'tqu'e ffidftus loqufcndi a'pitd M fa'cile liaftfe cationem 'stfscipit. DifJTcilius auteni ft- 9,22 cunl ea febihcili'atur. Qufci'e videtur retineri explicatio usitata, cf fribtfMfmafl/n fe., WFarkHhs 73. "B^r.- fern biMttit v. 4. Vi6rb r a r S7c'Sp"^%,-4-' Post bfrportiw addith't iTtit syr 'cur nai : p6{? '-rbv crcixopb'v : aou, Vei'ba 'sine du?)'i(> ex 'JK'f 16,24 'atssufhpta. phoricanr (0-21). N-otatu ! dignum. est; versionem-armeniacam EvangeHqrumihic et, M*r 9,25 et 1 L 18,25 vooera graeoam reddere vocef malth; quae 1 solum. hacr loca.- ooourrit, dum alibi iii N 0t V-Testamento. semper ughf adliibetui'. iLexicon armeniacumnotat' ad vooeiir malc/i. oanreltis-, tight,, sed exemplis nom comprobat.. Gi< Hkrklotz F. BZ 2 (1904) 176g; Textunrab evangelistis 1 traditunn AicJter supposita hebraica 1 compositions primi E'vangelii ex corruptione: ortum esse censet; Primitug scriptum fuisse :: dives difftcile ihtratiit' in regnum caelbrum. Iterum dica -voT)is^: fuviliup est per spatiumi anguv stum ut foramen' acus mfVare quam intfiare in> regnwm caelorum. VocemnDA mutat inN'Sa(D), spatium; et'-Ti^D 1 quam diws; in TWyfi' quam> (11 o; 40-55). Mutationes- ' in'se faciles-; seddif ficxiltate^ tex-tus traditi non tantae'sunt, ut mutatiombusi opus sit. Praeterea difficulter ihtellegitur; OUP iam apud! Mr textus primitivus perieritl Sensum parabolae Oesterley WOE. (Ex S 7,5 (1908) 333-343) ita, concipit> ut GhuiKtus. ; nDn;tam,doeueritt retributionem. potius a, qualitate quam a quantitate operisi pendere, sed contra* Judaeorum\et Apostolorum. opinionem: comrn Deo hominiinullum ius competere,. vocationemiess&opusgratiae, non.liberae. voluutatis humanae. FortaBse aocuratiusi sic : supposita< liberal vocatione." ex: parte Dei e.t ea acceptata ab homine, Deus quia bonus est,. alios prae aliisinsignior-ibus gratiis distinguit, nequepropterea'iniuriae/accusariipQtest. Additaraentum invenitur, praeter testesi a Knah enumeratos in coclice Beratino * r 12 aur,. in harmonia; Evangeliomm latina S..15,. Berolin,, ad. marginem cod. syr hard et pesch; De dependentia, additamenti a.Taliano et textu L 14,7-10 Vogels HJ. (BZ 12 (1914) 369-390). Locutionem eundem calicem-biber.e 7PIK D.l33,nn\y etiam apud rabbinos occurrere ostendit Marmorstein A.. (Orientalistisohe.Literaturzeitung 14 (1911) 109s). Interpretes catholici qui unicam purgationem t'empli 1 st'atuunt' (er. g. Iievesque~E\, Nos quatre Evangiles, lour composition et leur position respective, Paris 191T,57"5 cf RB NS 15 (1918) 565s; aliquomodo Lepin M., La valeur historique du quatriSme Evangile I 1910, 382s, alii diibtanter) pavtim factum ad ihitium vitae piiblicae partim ad finem refer unt. Considerata indble quarti EVangelii vix credlbile est^ evangelistam ordinem historicum invertisse. Neque probabile esse' vide tur, 3/f 21, 2'3 : agere tantum de potestate docendi, cum haec interrogatio eo tempore vix intelFe" gatur neque potestate et licentia'opus esset ad exercendum munus docendi; Quare rectius duplex factum. admittitur. Sensus paraholae db dUob'us-- filiis non fa'cilfe-eruitur. Ttotusita legitur ; 1912. Sickenperger J., Zur Frage nach dem Todestage Christi, Kirchengeschichtliche Festgabe A. de Waal dargehracht, 1913, 289-298. ,Stakemei&r B., ,Zur Antizipationstheorie, ThGl 5 ( : 1.9il3) 361-368. GerhardtiO., JD as Datum cler ,Kreuzig.ung Jesu Christi geschichtlich-astronoraisch berechnet 1914. Kirmis F., Beiti-jige zur .Frage nach dem .Datum der Geburt, des T.odes u. des .Abendmahles Jesu 1915. Ad vitandam difficilem interpretationem : ad quid venisti ? Wellhausen' (Ml* 132) sententiam incompletam esse supponit : An oscularis me ad eum fmem, ad quern venisti? Similem interpr.etationem tuentur Gr.osheide EFT, Theol. Studien 30 (1912) 56-64, Klostermann E. quid -speoiatim Romanis icontr.a .Judaeos tempore procuratorum ilicnemt. .Notatu digna esse videtur Origenis opinio (Series Vetenis Inter,pi'etationis Commentariorum Origenis in Mt n. 125, MG 13,1775). Haric Christi illusionem eo tempore potuisse fieri a militibus nondum disciplinae ordinem servantibus deoentem, quae nunc est . Putaverim disciplinam militarem variis temporibus severiorem ;aut laxaorem ; Iuisse pro militum dpsovum inatiraa et rpraesidum aucloiiitate. Inter iestes qui hoc loco >tradunt ipeKcussionem lateris .Christi, sunt syr hier gat. >rni >K<asleren UP. (,BZ 12 {.19)14) 32-34) propter 'en^phasim, -cum qua J 19,34iactura narra't, >evangelistae iextum Matthaei iam notum fuisse supponit. ,De tempore quo CbiuBti latus peroussum :sit, fortasse iam Origenes contra Celsum egit (c. Gels. 2,'9'G, WG 41,857). Qrigenes .aperte -lextum Joannis allegat, saeculo sexto Severus A-ntiiotihewus ad Thomam Germaniciae episoopum (genuinitatem textus apud Ml impugnat. .In conoilio Viennensi i(il311) Cl&mens -7 lor.dinem a Joanne traditum rectum 'csse deolaravit, Dens 480. Von Sodcn 'Henn. et 'Vogels M. (;BZ ilO (1912) 396-405) censent Tatianum ante Christi mortem lateris perous-sionem narfasse, q,uod fortasse comprobatur inversione verborum up -*a1 aTjj.a et bmissione voois-eiOu?. Praeterea .fuld ^et e omittunt J 1-9,35, quod 'facile intellegitur, .si .Taitianus ^oi'dinem .-mutaverat. Ordinem C'&cop -/.at aijia exhibet praeter testes enumerates Apollinaris hierapol. fragment. 4 (Olio, Corpus Apologetarum 9,487). 2. Apostoli docentur de indole Iesu et de pharisaeis 14,13-16,12. . 8 4. Christus edocet apostolos de sua passione 16,21-17.26 72 a) De passione Gluisti et nostra abnegatione 16,21-28. ... 73 d) Iesuspraedicitpassionem,manifestatsuampotentiam 17,21-26. 103 a) De humilitate et cura parvulorum 18,1-14 Ill 6) De animadversione et potestate in peccatores 18,15-20 . . 125 d) De matrimonio et virginitate 19,1-12 143 g) De gratia Dei conferente merita 20,1-16 176 h) De passione sua et praemio humilitatis 20,17-28 186 b) Principes indignantur de Christi miraculis 21,12-17 . . . . 2iG d) De praedicatione baptistae spreta 21,28-32 229 K) Sadducaei quaerunt de resurrectione 22,23-33 261 i) Quaestio de mandate magno et Christo filio David 22,34-46. 269 k) De hypocrisi et ambitione pharisaeorum 23,1-12 279 TO) Lamentatur Christus de lerusalem 23,34-39 299 a) Cavendum esse a seductoribus 24,1-14 310 f) Parab61a de dcem virginibus 25jt-l'3 362 h] De norma et exitu ultimi iudiciii 25y31r46 38 J d) Praedicitur scandalum discipulovum 26,30-35 448 b) Perversitas synedristarum 28,l>i^l'S 564 Additamenta 575 P. 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28:1
D'après Loisy (τ, 717 note) : « Matthieu combine l'indication de Me. 1 … avec celle de Me. 2. » C'est-à-dire que Mt. aurait réuni deux dates pour un seul fait; le samedi soir et le dimanche matin! D'après MeNeïle, Mt. dans les termes parle du samedi soir, alors que son intention était de désigner le matin. La difficulté vient de ce que ἐπιφώσχειν désigne le soir dans Le. xx, 54, et dans Ἐν. Petri, Il : χαὶ σάδδατον émwuiaue. Mais cette locution, étonnante pour le soir, doit être strictement limitée au sabbat, à cause de l'allumage des lampes. En soi, le mot signifie l’aurore. Mt. aurait-il donc maladroitement combiné deux dates, sans s’apercevoir que dans Me. elles s’appliquaient à deux faits? Mais Me. ne se sert même pas du mot ὀψέ; il dit : « le sabbat étant passé ». C’est bien le sens de Mt., mais comme il a mis de plus le sabbat au pluriel, rien n'indique une dépendance de sa part. ὈΨῈ Signifie « après » comme dans Philostrate, Vie d'Apollonius, iv, 18, ὀψὲ μυστηρίων; vi, 10, ὀψὲ τούτων (Deb., 8 164, 4). Les syrr. les coptes et Les latt. on traduit soir, mais ce grec peut représenter l’hébreu δὼ HN) (DALMAN, Ar. Gr.® 247). Jérôme a noté que le sens serait plutôt sero que vespere (Ep. cxx, 4) ὀψὲ ἃ même signifié « longtemps après » PLur. Numa, [. — avec ἐπιφωσχούσῃ, sous-entendre ὥρᾳ (Eus. Quaest. ad Marinum 11, 1), l'heure qui introduisait le premier jour de la semaine; les jours soni comptés à la manière romaine. — Mt. ne nomme pas Salomé. Pourquoi l’aurait-il omise? Il dit l'autre Marie, comme xxvn, 61. Les femmes viennent voir le tombeau. Elles ne songent pas à oïndre le corps, puisque la pierre était scellée et le tombeau gardé. Mt. raconte selon ce qu'il a dit précédemment et non d'après Mc. D'ailleurs « voir » indique bien qu'il fait jour. .
28:2
Le tremblement de terre comme xxvur, 51 858.» mais Mt. ne lui assigne cette fois aucun résultat appréciable. C'est une commotion dans la nature, qui s’unit à sa manière au grand événement de la résurrection, quoique Mt. s’abstienne aussi de la placer précisément à ce moment. L'ange est celui du Seigneur, par où Mt. 50 réfère à l'A. T. (cf. L'ange de lahvé, ΕΒ. 1901, 200 ss.). Cet ange vient pour rouler la pierre, non pas pour que Jésus puisse sortir du tombeau (Loisy), car le séisme aurait ouvert le tombeau comme dans xxvn, 54 58., si c'eût été nécessaire, mais pour permettre aux femmes d'entrer; aussi est-il assis sur la pierre en les attendant. Il semble d'ailleurs qu'elles n'étarent pas loin et que le phénomène s’est produit quand elles étaient en vue.
28:3
Dans Mc. c’est un jeune homme avec un vêtement blanc; la ressemblance est donc très superficielle, car Mt. parle de l'ange dont l'apparence, c’est-à-dire sans doute le visage, était comme un éclair, et le vêtement blanc comme la neige. Que cette apparence lumineuse indique la nuit, c'est ce que Loisy n’a pas prouvé. Le. a un vêtement fulgurant de très bon matin (xxiv, 4. 4); cf. Dan. x, ὁ : ai τὸ πρόσωπον αὐτοῦ ὡσεὶ ὄρασις ἀστραπῆς — Dan. vit, 9 (Théod.) καὶ τὸ ἔνδυμα αὐτοῦ ὡσεὶ χιὼν λευκόν, Pour ἰδέα aspect extérieur, vulgairement « mine » Οἵ. Dan. 1, 45 αἱ ἰδέαι αὐτῶν. .
28:4
La terreur des gardes est la plus haute expression de crainte devant une apparition surnaturelle (Apoc. 1, 17); ils sont incapables de s'opposer à quoi que ce soit; ils ont sans doute vidé la place aussitôt qu'ils sont revenus à euxmêmes. L'ange ne s'occupe pas d'eux.
28:5
Comme Mc., mais les femmes ne sont pas entrées dans le tombeau, et avec des nuances appréciables. — ἀποκριθείς, en plus, au sens araméen de prendre la parole; en plus l'ange et les femmes. — μὴ φοθεῖσθε, moins fort que μὴ ἔχθαμ.- θεῖσθε, quoique les circonstances dans Mt. soient beaucoup plus éclatantes. — ὑμεῖς après le verbe ἃ une saveur sémitique. — « Je sais que », indique explicitement la connaissance surnaturelle de l'ange. Il manque à Mt. nazaréen, qui est touchant adressé à des Galiléennes.
28:6
L'ordre de Mt. est plus rationnel : « il n’est pas ici, car .… » mais le cri « il est ressuscité, il n'est pas ici » (Mc.) est plus vivant. Mt. a ajouté καθὼς εἶπεν, selon son habitude d’insister sur la réalisation des prophéties. Comme les femmes étaient toujours dehors, il dit δεῦτε tôere, invitation à entrer et à voir, au lieu du simple ἴδε. — ἔχειτο est aussi plus indiqué par la situation, tandis que ἔθηχαν de Me. est déjà un défi aux ennemis de Jésus.
28:7
Plus circonstancii que dans Me., ταχύ, ἠγέρθη ἀπὸ τῶν vezpüv, mais avec l’omission de Pierre qui serait inexplicable en cas d'emprunt, d'autant que Mt. le met volontiers en scène. On dit qu'il ne se proposait pas de raconter une apparition à Pierre. Mais s’il avait suivi Mc., il aurait pu la raconter. — ἰδοὺ εἶπον ὑμῖν au lieu de χαθὼς εἶπεν ὑμῖν, non pour donner une autre tournure au texte de Mc., maïs simplement parce que l'ange a déjà employé les deux premiers mots (6). D'ailleurs la tournure de Mt. est sémitique; cf. Tobie, 1, 14 : ἰδοὺ γνωστὰ πάντα μετά σου. Je vous ai tout dit, agissez en conséquence.
28:8
Si l'évangile de Mec. a été mutilé par un accident quelconque après le v. 8, on peut expliquer qu'il ait cru opportun de dire que les femmes n'ont parlé à personne à-cause de leur frayeur. Et certes il était fort extraordinaire que les femmes n'aient pas aussitôt crié la nouvelle à tout venant. Mc. pouvait raconter après comment elles avaient été encouragées à parler par Jésus lui-même, mais seulement aux disciples, elc. Si l'épisode est clos dans Mc., l'accord réel avec Mt. est plus difficile. On peut toujours supposer que les dispositions des femmes ont changé. Mais, dans les deux cas, on ne constate pas une dépendance littéraire de Mt. Dans son texte il n'est pas dit que les femmes sortent, quoiqu'elles aient dù entrer pour obéir à l'ange, mais seulement qu’elles ont aussitôt, ταχύ (comme v. 7), exécuté leur mission, même en courant. A la crainte, que Mt. exprime beaucoup moins fortement que Mc. et sans la fuite, il a joint une grande joie; les deux sentiments étant parfaitement conciliables: la joie seule est grande, dans l'impatience de transmettre une bonne nouvelle : Obstipuit simul ipse, simul percussus Achates | Laetitiaque meluque; avidi conjungere dextras (Vire. Aen. 1, 513 5.; οἵ. χι, 807). .
28:9
καὶ ἰδού, style de Mt. — χαίρετε, le salut habituel que Jésus vivant leur adressait sans doute souvent. Les femmes s'emparent des pieds, geste que fit sans doute Madeleine quand Jésus lui dit : Ne me touche pas (Jo. xx, 17). — προσχυνέω, fréquent dans ML.
28:10
τότε (style de Mt.) — μὴ φοδεῖσθε, comme toujours, car l'apparition surnaturelle de Jésus devait causer cette impression de crainte. — Les frères sont les disciples, comme dans Jo. v. 17, terme que Jésus n'avait pas employé jusqu'alors. Le message dont elles sont chargées est semblable à celui de
28:11
Synchronisme avec le départ des femmes du tombeau. Les gardes se sont convaincus en même temps qu'elles que le tombeau était vide, les sceaux rompus, et que leur mission était terminée. Ils vont naturellement rendre compte aux princes des prêtres qui les avaient obtenus de Pilate (sxvir, 62 ss.). On a ici la preuve évidente que le tombeau était hors de la ville.
28:12
Réunion des principaux du sanhédrin, selon la formule de Mt., soit par l'union des anciens avec les prêtres (sans les scribes), soit par la formule συμβούλιον λαθόντες, avec τὰ ἀργύρια, Cf. xxvu, 7. 6. — ἱκανός au pluriel dans ce sens est plutôt un mot de Luc, cf. Act. xx, 8 etc.
28:13
Les gardes devaient être portés, pour s'innocenter eux-mêmes, à recourir à l'explication surnaturelle. Ils rejettent tout sur les disciples. C'était tout ce que voulaient les prêtres. Si l’on insistait : « Pourquoi ne les avez-vous pas empéchés? » les gardes se dépêtraient comme îls pouvaient, mais ils ne pouvaient plus se dédire.
28:14
πείθω peut avoir le sens de gagner à prix d'argent (probablement Act. χη, 20, sûrement II Macch. 1v, 45; x, 20). Les sanhédrites auraient-ils osé offrir de l'argent à Pilate? Aussi n'est-il pas désigné. Nous arrangerons l'affaire de toute façon pour que vous ne Soyez pas inquiétés. Être ἀμέριμνος, formule fréquente dans les papyrus (MM).
28:15
ἡμέρας (H) ou om. (TSV).
Justin ne parait pas dépendre seulement de ‘M. quand il parle des émissaires juifs envoyés partout pour soutenir ce mensonge (c. Tryph. CVIIL); cf. Terr. de spect. 30. — Mi. ne dit pas les Juifs, mais Ἰουδαίοις sans art.; ce ne sont pas tous les Juifs, mais enfin c'est la version officielle de ceux des Juifs qui ne croient pas. . Dans l'év. de Pierre (X), c'est Pilate lui-même qui ordonne au centurion el aux gardes de ne rien dire de ce qu'ils ont vu, ce qui est fort extraordinaire.
28:16
Les Onze connaissaient le chemin de la Galilée, mais quelle est cette montagne? Ce n'est pas celle du sermon inaugural, car οὗ ἐτάξατο ne peut signifier que « là où il leur avait fixé le rendez-vous ». Or il n’y a rien de semblable dans les indications précédentes de ML. Il suppose donc une instruction dont il n'a pas parlé. C’est un détail qui lui importe peu.*
28:17
Les Onze se prosternent (style de Mt.), ce qui suppose qu'ils reconnaissent leur Maître, qu'ils vénèrent davantage depuis sa résurrection. — οἱ δὲ ἐδίστασαν a été vivement controversé (encore ΗΒ. 1916, p. 403 ss.). 11 est de toute évidence que of δέ ne peut désigner quelques-uns des Onze qui auraient encore douté, même en se prosternant. Loisy (τι, 746 5.) reconnaît qu'il y aurait là une contradiction, sur laquelle 11 passe. Le douté, dont il n’est plus question et qui n'a donc pas été dissipé dans cette circonstance, serait inconciliable avec la mission donnée à tous. Ii faut donc traduire : les mêmes qui cependant avaient douté, et reconnaître une allusion à ce qui s'était passé à Jérusalem (Le. xxiv, 11. 41). Dans ce cas l'aor. ἐδίστασαν équivaudra à un plus-que-parfait, comme ἐτάξατο. Pour οἱ δέ au sens de tidemque cf. Kühner-Gerth,xp657, $ 469, 2; par exemple XEN. An. 1v, 2, 6 αὐτοὶ ἐνταῦθα ἔμενον ὡς τὸ ἄκρον κατέχοντες" οἵ δ᾽ οὐ κατεῖχον, Cette 18. om. τῆς a. γῆς (TSV) et non add. (Il). 3 tournure se produit donc même sans l'opposition de μέν et de δέ, de sorte qu'il n’y a pas lieu de rejeter le texte (Branpr, Die ev. Gesch. Ὁ. 355 s.). Le texte est d'autant plus important que ce n’est point une conciliation voulue avec Le. On voit que si Mt. n'a pas parlé de ce qui s’est passé à Jérusalem, ce n'est pas qu'il l'ait ignoré. Arrivé au terme de son volume, il lui suffisait de la scène grandiose de la mission en Galilée, où l'évangile avait d'abord été prêché, où les apôtres avaient été choisis pour la mission que Jésus va leur conférer très solennellement.
28:18
La résurrection, sans séparer complètement le Christ de ses disciples, l’a cependant investi d'une puissance qu'il possédait déjà, mais qui était comme voilée : va, 29; ιχ, 6; x1, 27. Cf. Dan. vis, 44 : καὶ ἐδόθη αὐτῷ ἐξουσία... καὶ ἣ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος (LXX). Le ms. Θ, 1353 de Sod. avec syrpal. ajoutent après γῆς : καθως ἀπεσταλχεν pe ο πατὴρ χάγω ἀποστελλω ὑμᾶς, d'après Jo. xx, 24.
28:19
οὖν qui est sûrement authentique montre clairement, — ce qui résulte déjà du contexte, — que la mission des Apôtres dérive du pouvoir du Christ. Elle sera donc universelle comme ce pouvoir; cf. xxiv, 14. On comprend très bien que la restriction aux brebis d'Israël (Mt. x, 5) ait été levée en ce moment. Mais Klost. et MeNeile objectent que si Jésus avait prononcé aussi clairement sa volonté dernière, l'attitude des apôtres envers les Gentils serait inexplicable; et l’on cite Act. x. — Cependant l'accession des Gentils faisait partie des principales prophéties, surtout d'Isaïe, aussi clairement qu'ici. La difficulté de Act. x était de savoir si on devait aller les chercher et les recevoir comme Gentils encore impurs, ou les relever d’abord de leur impureté par la circoncision. — μαθητεύω est l'instruction religieuse après laquelle on est disposé à demander l'initiation; ce verbe (à-l’aoriste) commande les deux actions qui suivent; baptiser et instruire pratiquement. — M. Conybeare (ZnTW τι, p. 2735 ss.) a cité des textes d’Eusèbe ainsi conçus : ..«ἔθνη ἐν τῷ ὀνοματί pou διδάσχοντες x. +. À. Mais Eusèbe lui-même c. Marcell. 1, 4; Théol. eccl. πὶ, 5; Ep. ad Cues. (citée par Socr. Hist. eccl, 1, 8) a la formule complète qui est celle de tous les mss. et de toutes les versions (aucune divergence sur ce point dans Soden). Il faut donc reconnaître qu'Eusèbe ἃ abrégé dans certains cas, pour ne mettre en relief que la prédication au nom du Christ, mais que la formule irinitaire du baptême est bien dans Mt.; cf, Justin, 1 Apol., 64 : ἐπ᾿ ὀνόματος γὰρ τοῦ πατρὸς τῶν ὅλων xai δεσπότου θεοῦ καὶ τοῦ σωτῆρος ἥμῶν Ἰησοῦ χριστοῦ χαὶ πνεύματος ἁγίου τὸ ἐν τῷ ὕδατι τότε λουτρὸν ποιοῦνται, οἱ Didachè, vu, 1; TERT. de Bapt. χα; de Praeser. vi, xx, Ir. lai. ΠῚ, xvur, 1 si bien que l'adhésion à la boutade de Conybeare est un vrai défi à la critique textuelle. — De plus, Mt. n'a pas hésité à attribuer au Christ cet ordre du baptême, confirmé en cela par Me. xvr, 16. Si Le. (xx1v, 47) n’en a pas parlé, ce n'est pas une raison pour supposer que Mt. l'a remanié de son autorité propre (contre MeNeile). D'où serait venu, sinon du Christ, un précepte aussi rigoureusement et universellement pratiqué, et pourquoi ne l’aurait-il pas intimé au moment assigné par Mt.? Paul ne se croyait pas appelé par le Christ pour baptiser, mais il supposait bien que d’autres avaient été destinés par le Christ pour cet office ([ Cor. τ, 17). - εἰς τὸ ὄνομα (HertmüLLer, 1» Namen Jesu, 1903) indique plutôt la consécration ἃ. et ἐπὶ τῷ ὀνόματι (Act. n, 38) l'appartenance effective et l’influence du nom, mais les deux expressions supposent bien l'emploi du nom, ici celui du Père, du Fils et du Saint-Esprit. Celui qui après un premier enseignement est devenu disciple confesse le Père, le Fils et le Saint-Esprit, et s’initie à leur culte par une véritable union, agréée par eux du fait que leur nom est prononcé.
28:20
Après le baptême, l'enseignement pratique. Jésus-Christ établit en quelques mots une institution fondamentale, ignorée de l'antiquité jusqu'alors, la prédication à la fois religieuse et morale des préceptes. Ces préceptes sont ceux du Christ, puisqu'il ἃ promulgué de nouveau la loi morale sous une forme plus parfaite. Ce devoir incombe aux chefs de la hiérarchie, tandis que chez les Juifs, il n'avait été rempli que de temps en temps par les prophètes, et très imparfaitement par les scribes, commentateurs de la Loi. Aussi le Christ promet-il à ses apôtres une assistance spéciale. Elle est nommée une présence, c'est-à-dire spirituelle, car ces paroles ne peuvent signifier qu'un adieu. La consommation du temps ne pent signifier, surtout après πάσας τὰς ἡμέρας, qu'un avenir indéterminé et plutôt lointain. Ges dernières paroles du Seigneur sont consolantes, surtout pour nous qui pouvons constater l'accomplissement miraculeux de tout ce petit discours. Les mots pressés sont chargés de sens : les Apôtres recoivent une mission qui s'étend à toutes les nations; elle tient en trois offices, qui n’ont jamais cessé d'être remplis. L’affirmation de la puissance accordée au ressuscité se vérifie par l'assistance qu'il ἃ donnée, ou plutôt par cette présence dont tous les fidèles sont pénétrés.
28:1
MARIA MADDALENA (MAGDALENE), SANTA
… Da lei il Salvatore aveva scacciato sette demoni (ibid.; Mc. 16, 9). Era presente sul Calvario (Mt. 27, 56-61; Mc. 15, 40-47; Io. 19, 25); assistette alla sepoltura di Gesù (Mt. 27, 61; Mc. 15, 47); al mattino della Resurrezione si recò al sepolcro e fu favorita da un'apparizione di Gesù (Mt. 28, 1-9; Mc. 16, 1-9; Lc. 24, 10; Io. 20, 11-18).
… (Io. 19, 25); vi rimane dopo la morte del Signore e assiste alla sepoltura (Mt. 27, 56-61; Mc. 15, 40-47). Al mattino dopo il sabato si reca al sepolcro per ungere il Signore, e al ritorno condivide con le altre pie donne il favore di vedere il Risorto (Mt. 28, 1-9; Mc. 16, 1; Lc. 24, 10). È difficile definire l'esatto grado di parentela di M. con la Madonna; Io. 19, 25, « sorella », tra gli Ebrei ha valore più largo. …
28:2
Nella scultura non funeraria l'a. appare alle pie donne al Sepolcro secondo Mt. 28, 2-8 (Ravenna, S. Apollinare nuovo, avorio Trivulzio a Milano, ecc.).
… un angelo appare più volte a s. Giuseppe (Mt. 1, 20; 2, 13); gli angeli annunziano ai pastori la nascita di Gesù (Lc. 2, 8-15); un angelo conforta Gesù nell'agonia del Gethsemani (Lc. 22, 43); un angelo annunzia alle pie donne la risurrezione di Gesù (Mt. 28, 2-5); un angelo appare al centurione Cornelio (Act. 10, 3), ecc. Altre sono compiute dai morti, risorti o no: a Giuda Maccabeo apparvero Onia e Geremia (II Mach. 15, 11-16); agli apostoli …
… ma non lontano (Io. 19, 20), in un orto (ibid. 19, 42). Era nuovo, scavato nella roccia (Mt. 27, 57) con una pietra rotonda per chiuderlo (ibid. 27, 60-61), sì che le pie donne, andando ad imbalsamare Gesù, si chiedevano come potessero « rivoltarla » (ibid. 28, 2). Era proprietà di Giuseppe di Arimatea. …
28:3
… fine del II o all'inizio del III sec. In esso ritroviamo, anche definitivamente, il tipo che dominerà nell'arte: figura umana di aspetto giovanile, quasi sempre imberbe, abiti sacri, cioè tunica e pallio, di colore bianco, secondo i testi evangelici (Mt. 28, 3; Io. 20, 2; Apoc. 15, 6; Act. 10, 30). In una pittura frammentaria di un ipogeo fra S. Callisto e S. Sebastiano, due giovani in tunica e pallio fiancheggiavano l'iscrizione del defunto; …
28:9
… Apparve alla Maddalena che piangeva presso il sepolcro trovato vuoto (Mc. 16, 9; Io. 20, 11-18), alle pie donne (Mt. 28, 9-10), a Pietro (Lc. 24, 34), a due discepoli sulla via di Emmaus (ibid. 24, 13-35),
28:11
F. Cumont suggerì l'ipotesi che l'Editto fosse la risposta alla relazione inviata da Pilato sul processo di Gesù e sulla scomparsa della salma, che, secondo la calunnia fatta spargere dai sinedristi, sarebbe stata rubata dai discepoli (Mt. 28, 11-15). Il procuratore della Giudea, ricevuto l'ordine, lo avrebbe fatto trascrivere in greco ed esporre in N., patria di Gesù. …
28:13
EPIGRAFIA CRISTIANA LATINA E GRECA
… questione del censimento di Quirino è vivamente interessata da una lapide, purtroppo mutila, di Tivoli, come in altra scoperta recentemente a Nazareth si trova forse l'eco delle dicerie sparse ad arte dai piudei sulla scomparsa del cadavere di Gesù (Mt. 28, 13). Che si saprebbe di papi come Eusebio e Marcello
28:16
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… Il numero fisso risulta anche da Act. 1, 15 sg., ove si narra l'elezione di Mattia al posto di Giuda, e così «gli undici» (Mt. 28, 16; Mc. 16, 14; Lc. 24, 9, 33; Act. 1, 26) diventano di nuovo «i dodici». …
agli Apostoli, meno Tommaso, nel cenacolo (ibid. 24, 36-43; Io. 20, 19-25), di nuovo agli Apostoli, compreso Tommaso a cui il Risorto ordinò di porre le mani nelle sue ferite (ibid. 20, 26-29), a cinque Apostoli e due discepoli sul lago di Genezareth (ibid. 21, 1-24), agli Undici in Galilea (Mt. 28, 16 agg.), nuovamente agli Apostoli nel giorno dell'Ascensione al cielo (Lc. 24, 50-52).
28:17
… loro tomba ed apparvero a molte persone a Gerusalemme (Mt. 27, 53); Gesù risorto apparve a Maria Maddalena (Mc. 16, 9), indi a s. Pietro (Lc. 24, 33), al due discepoli nella via di Emmaus (Lc. 24, 15), agli apostoli riuniti nel cenacolo (Mc. 16, 14; Mt. 28, 17; Io. 20, 19), a Saulo sulla via di Damasco (Act. 9, 3-7), ecc.
28:18
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
APOSTOLI (gr. ἀπόστολος «inviato», da ἀποστέλλω). — Titolo dei dodici collaboratori scelti da Gesù, che affidò loro il proseguimento e il completamento della sua missione redentrice (Mt. 28, 18-20; Io. 15, 16). Così Gesù chiamò «i dodici» (Mc. 3, 14; Mt. 10, 1), che scelse tra un numero imprecisato di discepoli (Lc. 6, 13). I «dodici» era una denominazione fissa: Mc. 6, 7 (Lc. …
… Basti citare le parole stesse di Gesù Cristo, dapprima in Mt. 28, 18-19: « Data est mihi omnis potestas in coelo et in terra. …
… Ed ecco, io sono con voi tutti i giorni, sino alla fine del mondo » (Mt. 28, 18-20).
… 2, 2) non aderisce a dottrine umane ma propriamente divine (I Thess. 2, 14). E, non essendo possibile che questa Chiesa insegni una dottrina diversa da quella che ha avuto ordine e carisma d'insegnare per mandato e indefettibile assistenza divina (Mt. 28, 18-20; Mc. 16, 15-16; Io. 14, 16 sgg.; 15, 26; 17, 18-20; I Cor. 1, 17; II Cor. 5, 20; I Tim. 3, 14 sgg.), ogni uomo deve a questa pienamente aderire (Mc. 16, 16; Rom. 1, 5; …
2. Alla Chiesa l'e. spetta di diritto positivo divino. — Essa, infatti, è stata costituita dal suo Divin Fondatore maestra di tutte le nazioni (Mt. 28, 18-20); possiede inoltre una maternità spirituale, perché genera a Cristo, nutre ed educa le anime nella vita divina della Grazia per mezzo dei Sacramenti e della sua dottrina. …
… Risorto la conferma delle promesse già loro fatte e ne ricevono la missione definitiva: il primato conferito a Pietro (Io. 21, 15-18), a tutti la missione di predicare il Vangelo, con la promessa di una continua assistenza e del sigillo dei miracoli (Mt. 28, 18-20; Mc. 16, 15-18) e con la sanzione del premio o della pena a chi crederà o no.
3. Natura del g. d. particolare. — Il giudice è Gesù Cristo, non soltanto come Dio, ma anche come uomo (cf. Mt. 28, 18; Io. 5, 22; Act. 10, 42). L'anima, nell'istante del giudizio, non vede la Divinità intuitivamente, altrimenti sarebbe già beata, né vede l'umanità del Redentore, ma, attraverso una …
2) I testi della solenne investitura dei poteri di Cristo agli Apostoli (Mt. 28, 18-20 e Mc. 16, 15-16), oltre la missione generale d'insegnare con il compito di «far discepoli», promettono un'assistenza efficace, i cui limiti di tempo sono gli stessi della durata del mondo presente. …
… sua, facendoli garanti della genuinità dell'insegnamento: « Chi ascolta voi, ascolta me, chi disprezza voi, disprezza me. Chi poi disprezza me, disprezza Colui che mi ha mandato » (Lc. 10, 16). « Ecco io sono con voi fino alla consumazione dei secoli » (Mt. 28, 18 sgg.). …
… Gesù indico chiaramente quanto era incluso nella potestà sacrificale, conferita nell'Ultima Cena, quando nell'imminenza dell'Ascensione diede agli Apostoli il comando di istruire, di santificare e di governare tutte le genti (Mt. 28, 18-19). Questo triplice potere è in funzione del primo: rendere i fedeli degni adoratori di Dio nell'atto supremo del culto: il sacrificio della Messa. …
… « Ogni potere mi è stato dato in cielo e sulla terra » (Mt. 28, 18-19) e s. Paolo spiegò il loro comune pensiero scrivendo che il Regno di Cristo, estendendosi a tutte le autorità e a tutte le virtù, non avrebbe fine sulla terra se non quando tutto, …
RELIGIONI, STUDIO COMPARATO DELLE
… carne » (Io. 1, 14), ha stabilito il culto « in spirito e verità » (Io. 4, 23). La sua è pertanto una religione perfetta, almeno quanto ai suoi elementi essenziali; inoltre una religione immutabile, perché l'ha presentata come tale (Mt. 5, 17-19; 16, 18; 28, 18-20). Segno divino che l'autentica è il carattere stesso del suo fondatore: « Prendete i più grandi tra i moderni anticristiani », scriveva Ch. A. de Sainte-Beuve; « chiunque ha misconosciuto …
… universale di Dio. 5. La realizzazione del Regno di Dio nel tempo ch'è la vita della Chiesa nella presenza e guida dell'Autorità legittima, nella vita invisibile della Grazia e nella testimonianza dello Spirito Santo per la vita eterna (Mt. 16, 18; 28, 18; Rom. 8, 16). 6. Il compimento del Regno di Dio con giudizio finale alla fine del mondo quando Cristo, Figlio di Dio e Salvatore del Mondo, farà il giudizio della storia che così …
… La concezione di Gesù intorno al suo regno messianico è universalistica: comandò agli Apostoli di predicare il Vangelo a tutte le genti (Mt. 28, 18); egli è la luce, che illumina ogni uomo (Io. 1, 9); è morto per tutti (I Io. 2, 1-2, cf. 4, 10; I Tim. 2, 6; Hebr. 2, 9; II Cor. 5, 14-15; Rom. 5, 15-19).
28:19
… prerogative; è l'apostolo precipuo dell'educazione della gioventù; mitiga i conflitti sociali, predicando la fratellanza cristiana, la giustizia e la carità evangelica; ha il diritto inalienabile e il dovere imprescrittibile di insegnare e ammasstrare (Mt. 28, 19-20).
APOSTOLI (GR. ἈΠΌΣΤΟΛΟΣ «INVIATO», DA ἈΠΟΣΤΈΛΛΩ)
… Essi riguardano la potestà: di insegnare (Mt. 28, 18, 20); di governare (Mt. 18, 17-18); di santificare specialmente con l'amministrazione dei Sacramenti (Mt. 28, 19; Lc. 22, 19; Io. 20, 21-23).
… Cristo presenta tutto il contenuto della sua Rivelazione come intangibile e raccomanda agli apostoli di trasmetterlo come l'hanno ricevuto: « Andate e ammaestrate tutte le genti... insegnando loro ad osservare tutte le cose (omnia quaecumque) che io vi ho comandato » (Mt. 28, 19-20). E la storia e gli scritti dei Padri e dei dottori dimostrano la cura scrupolosa che ebbe sempre la Chiesa nel custodire integro e intatto il divino deposito della Rivelazione.
… « Andate - disse il Maestro divino ai suoi Apostoli - ammaestrate tutte le genti, battezzandole... » (Mt. 28, 19).
… Andate, dunque, e istruite tutte le genti battezzandole nel nome del Padre e del Figlio e dello Spirito Santo » (Mt. 28, 19); « Andate in tutto il mondo e predicate l'Evangelo ad ogni creatura. …
Mt. 28, 19-20 e serie dei capp. di Mc.
CALVINO (CALVINUS, CAUVIN, CHAUVIN, CALVIN JEAN)
… Infatti Gesù Cristo, nel lasciare costituita la sua Chiesa, prima di ascendere al cielo, disse agli Apostoli di andare in tutto il mondo a bandire il suo Vangelo (Mt. 28, 19) servendosi della predicazione: « Andate per tutto il mondo, predicare l'Evangelo ad ogni creatura... ». E difatti gli Apostoli andarono a predicare da per tutto con l'assistenza …
… Soprattutto non poteva mancare nella c. apostolica un cenno esplicito dello Spirito Santo e quindi del dogma trinitario: difatti non si conferiva il Battesimo se non a quelli che avessero anche una qualche conoscenza dello Spirito Santo (cf. Act. 19, 3); e la formula trinitaria prescritta (Mt. 28, 19) era di essenza nel Battesimo. …
… Gli Apostoli sono mandati a tutte le genti (Mt. 28, 19) e la presenza del Salvatore è loro promessa sino alla fine del mondo (v. CATTOLICITÀ).
… Infine l'apostolato, a cui in qualche misura tutti i fedeli sono chiamati dalla solidarietà stessa del corpo mistico, non è se non una comunicazione, un irradiazione di bene; dal primo apostolato, quando Gesù mandò gli Undici ad evangelizzare il mondo (Mt. 28, 19-20), fino all'apostolato di svariate forme, accessibile a tutti: apostolato della preghiera, dell'azione (Azione Cattolica, buona stampa, buon esempio ecc.), della sofferenza.
del Figlio e dello Spirito Santo » (Mt. 28, 19). In seguito dovevano imporre le mani ai neofiti e con ciò dare loro lo Spirito Santo (Act. 8, 15-17). E prima essi avevano sentito Gesù proclamare: « Tutto fu consegnato in mano mia da mio Padre. …
… Lagrange); ma Gesù ha eliminato l'antica barriera (Eph. 2, 14) e chiamato tutti gli e. al suo regno (cf. Mt. 28, 19; Mc. 16, 15; Lc. 24, 47;
« GLORIA PATRI ». - Formula di lode e di glorificazione a tutte le tre Divine Persone, è un semplice sviluppo della formula battesimale trinitaria (Mt. 28, 19). Non si sa precisarne l'autore né il tempo dell'introduzione nella liturgia.
MATTEO, APOSTOLO, EVANGELISTA, SANTO
… genealogia e dell'infanzia (v.) di Cristo, come pure di certi passi molto importanti per il dogma, quali quelli che riguardano il primato di Pietro (Mt. 16, 17-19), la forma del Battesimo con la missione universale di predicare conferita agli Apostoli (Mt. 28, 19-20), la professione di fede degli Apostoli nella divinità di Cristo (Mt. 14, 33). Cf. AAS, 3 (1911), pp. 294-96; Euchir. bibl., Roma 1927, n. 401 sgg.; Denz-U, n. 2148 sgg.
… quali farà conoscere la vera dottrina religiosa e morale, e come « gloria del popolo tuo, Israele », perché dai Giudei nacque il Cristo secondo la carne (Rom. 9, 5), e dalla Giudea mossero i suoi Apostoli per ammaestrare e battezzare tutte le genti (Mt. 28, 19-20).
… Nel giorno della Risurrezione e dell'Ascensione, conferendo ai medesimi Apostoli il potere di rimettere i peccati (Io. 20, 21-23) e la triplice potestà di istruire, santificare e governare tutte le genti (Mt. 28, 19-20), li stabilì rappresentanti
I. L'INSEGNAMENTO DELLA RIVELAZIONE. - Il Vangelo è la buona novella della Redenzione che deve essere annunziata a tutti (Mt. 28, 19). S. Paolo afferma chiaramente: « Dio vuole che tutti gli uomini si salvino e giungano al conoscimento della verità » (I Tim. 2, 4). Secondo l'insegnamento del Vecchio e del Nuovo …
RELIGIONI, STUDIO COMPARATO DELLE
… sempre presente per presiedere agli adattamenti necessari; ora il Cristo ha promesso ai Capi della sua Chiesa, e non a quelli che si sarebbero ribellati alla loro autorità, di continuare loro, senza fine, la sua assistenza (Io. 16, 7-14; Lc. 22, 32; Mt. 28, 19-20).
insegnate a tutte le genti battezzandole (res) nel nome del Padre, del Figlio e dello Spirito Santo (verba)» (Mt. 28, 19); per l'Eucaristia: «Prese Gesù del pane (res) e disse: questo è il mio Corpo (verba): e prendendo in mano il calice (res) disse: questo è il mio Sangue (verba)» (Mt. 26, 26-28), …
… 17; Mc. 1, 11; Lc. 3, 22; Mt. 17, 5; Mc. 9, 6; Lc. 9, 35), il suo eguale (Mt. 11, 27), il Giudice dell'ultimo giorno (Mt. 16, 27; Mc. 8, 38; Lc. 9, 26; Mt. 11, 21; Mc. 10, 37), il maestro che ha loro imposto la più stretta fedeltà al suo insegnamento (Mt. 28, 19-20; Mc. 15, 16, ecc.)?
… Verso gli infedeli, fin quando non hanno accettato liberamente la fede cristiana, non ha altro potere se non quello comunicatole da Cristo di annunziare la verità rivelata a tutte le genti (cf. can. 87, Mt. 28, 19; Mc. 16, 15-16; Lc. 24, 47). Nell'esercizio di questo ministero due principi sorreggono la sua azione. …
… « Andate dunque, fatevi discepoli tutte le genti... insegnando loro ad osservare tutto quanto vi ho comandato » (Mt. 28, 19-20); Gesù si preoccupò di predicare e di far predicare, non di scrivere o di far scrivere. …
… 31-32) e nella promessa di Gesù (Lc. 24-49). Le testimonianze dei Sinottici si concludono nella formula trinitaria del Battesimo: « Andate dunque ed insegnate a tutti i popoli, battezzandoli nel nome del Padre e del Figlio e dello Spirito Santo » (Mt. 28, 19). Nel testo greco si legge: εἰς ὄνομα = « al nome »; e si ripete la congiunzione καί = « e », con l'articolo τοῦ = « del », davanti a
28:20
… Perché « fondata sulla pietra, le porte dell'Inferno non prevarranno » (Mt. 16, 18); « Io sono con voi, sempre, fino alla fine del mondo » (Mt. 28, 20); « Io pregherò il Padre, che vi darà il Paraclito, Spirito di verità, che rimarrà con voi in eterno » (Io. 14, 16).
Qualunque sia la forma sotto la quale esse arrivano alla conoscenza esplicita della Chiesa, essa può, con l'aiuto dello Spirito Santo (Io. 14, 16; 16, 13), e l'assistenza del suo Fondatore divino (Mt. 28, 20) definirle come dogmi di fede e obbligare tutti i fedeli a crederle.
essa» (Mt. 16, 18). Egli disse inoltre: «Ecco che io sono con voi tutti i giorni sino alla consumazione dei secoli» (Mt. 28, 20); «Io pregherò il Padre ed egli vi manderà un altro Paraclito affinché dimori sempre con voi» (Io. 14, 16). Alla Chiesa, dunque, viene garantita sino alla fine del mondo l'assistenza …
… L'ampiezza di questo oggetto è indicata chiaramente nei termini stessi che garantiscono l'i.: nel suo ambito stanno « ogni verità » rivelata agli Apostoli dallo Spirito Santo (Io. 14, 26; 16, 13), « tutta la predicazione » di Gesù (Mt. 28, 20), « le parole di Gesù venute dal Padre » (Io. 17, 6-8), « il Vangelo del Regno » (Mt. 24, 14; 26, 13). Logicamente vi è compresa l'i. nella condanna dell'eresia (v.), che si oppone …
davi vobis » (Mt. 28, 20). S. Tommaso, sviluppando il contenuto, pur comprensivo ma sintetico delle due frasi, scrive: « I predicatori debbono illuminare a riguardo di ciò che si deve credere, dirigere nell'operare, …
… Pt. 4, 7; I Io. 2, 18). Quando gli Apostoli proclamano « il Signore vicino » (Phil. 4, 5; Rom. 13, 11; Iac. 5, 8; Apoc. 3, 20), si tratta di una prossimità spaziale-spirituale più che temporale; è la presenza di Gesù già vivente tra i suoi (Mt. 18, 20; 28, 20; Io. 14, 3-23), in cui è racchiusa tutta la teologia della Grazia. …
RELIGIONI, STUDIO COMPARATO DELLE
Ora i discepoli di Cristo, fedeli alla sua consegna: « Imparate a mantenere tutto quello che vi ho comandato » (Mt. 28, 20) e a quella di s. Paolo « Un solo Dio, una sola Fede, un solo Battesimo » (Eph. 4, 5) non potevano certamente accettare tale sincretismo e simile tolleranza. …
… A queste stesse condizioni, per quanto ardenti e dolorosi possano essere gli attacchi e le crisi previdibili, essa ha l'assicurazione di lavorare usque ad consummationem saeculi (Mt. 28, 20; 16, 18) al progresso e alla salvezza dell'umanità (v. DOGMA, II).
TESSALONICESI, EPISTOLE I-II AI
… sarà messo da parte; ma lo stesso Amiot deve riconoscere ([v. bibl.] p. 277 sgg.) che «la scomparsa momentanea dei predicatori del vangelo rimane un mistero», che Gesù ha assicurato la sua protezione fino alla fine della fase terrestre del Regno di Dio (Mt. 28, 20). Ma, quel che più conta, è erroneo addurre qui l'Apocalisse, scritto posteriore e di un genere letterario ben differente; il veggente di Patmos adombra la lotta continua di Satana …
28:28
… Apostoli nel regime ordinario della Chiesa, hanno ereditato i tre poteri conferiti da Cristo al Collegio apostolico al momento di salire al Cristo: «Andate e istruite tutte le genti, battezzandole... e insegnando loro ad osservare quanto vi ho insegnato» (Mt. 28, 28), ossia il potere di insegnare (magisterium), di santificare (ministerium) e di governare (imperium). …
Douay-Rheims (Challoner) · Vulgata Clementina · Douay-Rheims originale (Reims 1582), trascrizione 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')). Pubblico dominio.