5 St Thomas Sunday

(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.)

(Ver. 18.) And Jesus came to them and spoke, saying: All power has been given to me in heaven and on earth. The power was given to him who was recently crucified, who was buried in a tomb, who had been dead, and who later rose again. Power has been given in heaven and on earth, so that he who previously reigned in heaven may now reign on earth through the faith of believers.

"Jesus approached them and said, 'All authority in heaven and earth has been given to me.' " This authority was given to one who had just been crucified, buried in a tomb, laid dead and afterwards had arisen. Authority was given to him in both heaven and earth so that he who once reigned in heaven might also reign on earth through the faith of his believers.

Power is given to Him, Who but a little before was crucified, Who was buried, but Who afterwards rose again.

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.

What then saith He unto them, when He seeth them? "All power is given unto me in heaven and on earth." Again He speaketh to them more after the manner of man, for they had not yet received the spirit, which was able to raise them on high.

(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.

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.

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.

In which lowering of His condition He received from the Father a dispensation in those very respects which you blame as human; from the very beginning learning, even then, (that state of a) man which He was destined in the end to become. It is He who descends, He who interrogates, He who demands, He who swears.

Jesus said to them, "All authority has been given unto Me in heaven and on earth." This means, "As God and Creator I have always had authority over all things." "For all things are Thy servants," as David says to God (Ps. 118:91). "But I did not yet have man's voluntary submission. Now I shall have this as well. For all things shall be subjected unto Me, since by means of the cross I have conquered him who had the power of death." Submission is of two kinds: the one is involuntary, inasmuch as we are all the servants of God even unwillingly, as are the demons themselves. The other is voluntary, as seen in Paul who voluntarily became a servant of Christ. Formerly it was as if the Saviour had authority over all things in half measure only, that is, He received only the involuntary submission of all. But after the cross, when the knowledge of God has been divulged to all, and all who submitted to Him did so freely of their own will, Christ rightly says, "Now have I received all authority. Previously My authority was in part, as they served Me only involuntarily in that I was their Creator. But now that men serve Me with knowledge as well, total and complete authority has been given unto Me." By whom was it given to Him? By Himself alone and by His own humility. For if He had not humbled Himself and engaged the adversary by means of the cross, He would not have saved us. So the words "Authority has been given unto Me" you must understand as follows: "By My own struggles and fierce contests I have saved mankind who have become My lot and a special people." The Lord, therefore, has authority on earth because all the earth has acknowledged Him; and He has authority in heaven because the reward of those who believe in Him, as well as the place where they shall live, is in the heavens. In yet another sense does He have authority in heaven: since human nature which formerly had been condemned is now fundamentally joined to God the Word, human nature itself sits in heaven and is worshipped by the angels. He rightly says that "All authority has been given unto Me in heaven," for human nature which had formerly been servile, now in Christ rules over all things. Considering both interpretations, then, you may understand Christ's words "All authority has been given unto Me" as follows: taking the words to have been spoken by God the Word, "All authority has been given unto Me in that those who formerly served Me with involuntary submission now also voluntarily acknowledge Me as God." But taking the words to have been spoken by human nature, understand them thus: "I, the human nature that was formerly condemned, am now God because of the unconfused union with the Son of God, and therefore I have received authority over all things, so that I am worshipped by the angels in heaven, and glorified in all the ends of the earth."

And Jesus coming, spoke to them. Here the instruction given by Christ is set forth. And three things are to be considered. First he announces his power; second, he enjoins the office; third, he promises future assistance. The second is at going therefore, teach all nations; the third is at behold I am with you all days. He says therefore and Jesus coming, spoke to them. The disciples were divided, because some held him in reverence, while others doubted; therefore they needed both, namely that he should manifest himself and that he should strengthen them. So he came to the whole people; Isa. 9:2: the people of the Gentiles, that walked in darkness, have seen a great light. Likewise he announced his power: all power is given to me in heaven and in earth. And, as Jerome says, power was given to him who had previously been crucified by the people. The power of God is nothing other than omnipotence; and this was not given to Christ, because it does not befit Christ according to his humanity. But something befits him both according as he is man and according as he is God: hence in Christ, according as he is man, there is knowledge, will, and free choice, and likewise according as he is God. Therefore in Christ there is a twofold will, namely created and uncreated. Hence it can be argued that there is a twofold power, and a twofold knowledge, etc. The question is therefore, why, just as all knowledge is communicated to him, is not omnipotence also? The reason is this. Knowledge and cognition proceed according to an assimilation of the knower to the thing known, because it suffices that the species of the things known be in the knower in some manner, either so that he knows through his essence, or so that they are infused, or so that they are received from things: however they may be, they suffice for knowledge; therefore it is not necessary that the essence be the essence of all things, but that it be capable of receiving all things. But this is to be of infinite receptivity, like prime matter. Active power, however, follows upon act, because to the extent that something is in act, to that extent it has the power to act; therefore whoever has active omnipotence has the power for the act of all things. But this can only be because he has infinite power, which does not befit Christ insofar as he is man, but only insofar as he is God. What then does it mean that all power is given to me in heaven and in earth? It should be noted, according to Hilary, that the giving can be understood either with respect to the divinity, because the Father from eternity communicated his essence to the Son; and because his essence is his power, therefore from eternity he gave his power; or it can also be referred to Christ according to his humanity. But it must be understood that the humanity of Christ received something by the grace of the union, and these are all the things that are proper to God; but it received something consequent upon the union, such as the fullness of grace and things of this kind, which is as it were the effect of the union; John 1:14: we saw him as the only-begotten of the Father, full of grace and truth. In all those things, therefore, that are in Christ by the grace of the union, it is not necessary that all things be spoken of according to a duality, but in the other things that are consequent upon it. Hence I say that the power was given, not because another power was given, but it was given insofar as it is united to the Word, as belonging to the Son of God by nature, but to Christ by the grace of the union. But why does he say after the resurrection, all power is given to me, rather than before the resurrection? It must be said that in Scripture something is said to come about when it first becomes known: so therefore before the resurrection his omnipotence was not so manifested, although he possessed it; but then it was most fully manifested, when he was able to convert the whole world. We can also say otherwise, that power signifies a certain honor of authority, as when we speak of men in positions of power; and so power is understood here. Now it is certain that Christ, who from eternity had the kingdom of the world as the Son of God, received the exercise of it from the resurrection; as if to say: now I am in possession. Concerning this it is found in Dan. 7:26: judgment shall sit, that his power may be taken away, and be broken in pieces, and perish even to the end. And that the kingdom, and power, and the greatness of the kingdom under the whole heaven may be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all kings shall serve him, and shall obey him. Hence a certain actual authority is understood: as if a son were raised to the exercise of the power which he had by nature; Apoc. 5:12: the Lamb that was slain is worthy to receive power and divinity.

('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.

In order for someone to be baptized truly and fully, there is required the expression of the vocal form instituted by the Lord, which is this: I baptize you in the name of the Father and of the Son and of the Holy Spirit, Amen: without omission of any word and without insertion of any word, without transposition of the aforesaid order and without alteration of the prescribed name.

Since the power that restores us is the power of the whole Trinity, which holy mother Church believes in the mind, confesses in word, and professes in sign, under the distinction and property, order and natural origin of the three persons: hence it is that for the expression of these things in the Sacrament which is the first of all Sacraments, and in which this power operates firstly and principally, there ought to be an expression of the Trinity in a distinct, proper, and ordered naming, as regards the common form, although in the time of the primitive Church it could be done in the name of Christ, in which the understanding of the Trinity is enclosed.

There is generation as of a son by his father, and here are present all the aforesaid conditions except one, that of light, which is coeternal duration, and which is to be supposed in the generation of the Son of God. And the name eternal generation is applied to this final instance, the generation of the Son by the Father. And Christ confirmed this very point when He said: "Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." He did not say, "In the name of light and brightness." These, then, are the eleven stars worshiping Joseph, the most comely son, that is, the eleven noble conditions mentioned above; but the twelfth, eternal coexistence, is found in the Son of God.

The first mode first and principally fixes its gaze upon being itself, saying that He Who Is is the primary name of God. The second mode fixes its gaze upon the good itself, saying that this is the primary name of God. The first pertains especially to the Old Testament, which above all proclaims the unity of the divine essence; whence it was said to Moses: I am who I am; the second pertains to the New, which determines the plurality of persons, baptizing in the name of the Father and of the Son and of the Holy Spirit. Therefore our master Christ, wishing to raise the young man who had kept the Law to evangelical perfection, principally and precisely attributed the name of goodness to God. No one, he said, is good but God alone. Damascene therefore, following Moses, says that He Who Is is the primary name of God; Dionysius, following Christ, says that the good is the primary name of God.

In the New Testament testimony is given, but explicitly, both in Sacraments and in express teachings. For the first of the Sacraments, which is baptism, according to what is written in the last chapter of Matthew, must be performed in the express invocation of the divine Trinity. For there it is said: Teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit: on account of which in that foundational Sacrament the character of the Trinity is imprinted.

You know that in space you can move in three ways—to left or right, backwards or forwards, up or down. Every direction is either one of these three or a compromise between them. They are called the three Dimensions. Now notice this. If you are using only one dimension, you could draw only a straight line. If you are using two, you could draw a figure: say, a square. And a square is made up of four straight lines. Now a step further. If you have three dimensions, you can then build what we call a solid body: say, a cube—a thing like a dice or a lump of sugar. And a cube is made up of six squares.

Do you see the point? A world of one dimension would be a straight line. In a two-dimensional world, you still get straight lines, but many lines make one figure. In a three-dimensional world, you still get figures but many figures make one solid body. In other words, as you advance to more real and more complicated levels, you do not leave behind you the things you found on the simpler levels: you still have them, but combined in new ways—in ways you could not imagine if you knew only the simpler levels.

Now the Christian account of God involves just the same principle. The human level is a simple and rather empty level. On the human level one person is one being, and any two persons are two separate beings—just as, in two dimensions (say on a flat sheet of paper) one square is one figure, and any two squares are two separate figures. On the Divine level you still find personalities; but up there you find them combined in new ways which we, who do not live on that level, cannot imagine. In God's dimension, so to speak, you find a being who is three Persons while remaining one Being, just as a cube is six squares while remaining one cube. Of course we cannot fully conceive a Being like that: just as, if we were so made that we perceived only two dimensions in space we could never properly imagine a cube. But we can get a sort of faint notion of it. And when we do, we are then, for the first time in our lives, getting some positive idea, however faint, of something super-personal—something more than a person. It is something we could never have guessed, and yet, once we have been told, one almost feels one ought to have been able to guess it because it fits in so well with all the things we know already.

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, speaking indeed of one name, but distinguishing them into three Persons.

Palladius said, 'The soul which is being trained according to the will of Christ should either be earnest in learning what it does not know, or should publicly teach what it does know. If it wants to do neither, though it could, it is mad. The first step on the road away from God is contempt for teaching, that is, not to want to give food to the soul that truly wants it.'

And concerning baptism, thus baptize ye: Having first said all these things, baptize into the name of the Father, and of the Son, and of the Holy Spirit, in living water. But if thou have not living water, baptize into other water; and if thou canst not in cold, in warm. But if thou have not either, pour out water thrice upon the head into the name of Father and Son and Holy Spirit. But before the baptism let the baptizer fast, and the baptized, and whatever others can; but thou shalt order the baptized to fast one or two days before.

(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?

(Verse 19.) Therefore, go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit. First they teach all nations, then they immerse the instructed ones in water. For it cannot be that the body receives the sacrament of baptism unless the soul has first embraced the truth with faith. But they are baptized in the name of the Father, and of the Son, and of the Holy Spirit, so that there may be one divinity among them, one bestowal: and the name of the Trinity is one God.

" 'Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.' " First they teach all nations; then they baptize those they have taught with water, for the body is not able to receive the sacrament of baptism before the soul has received the truth of the faith. They were baptized in the name of the Father and of the Son and of the Holy Spirit so that the three who are one in divinity might also be one in giving themselves. The name of the Trinity is the name of the one God.

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.

(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.

"Go ye, make disciples of 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;" giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.

(Serm. 80.) Thus all nations are created a second time to salvation by that one and the same Power, which created them to being.

The Passover affords a more than usually solemn day for baptism; when, withal, the Lord's passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, "You will meet a man bearing water." He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples [Acts 1:3], and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens [Acts 1:9], the angels told the apostles that "He would so come, as He had withal ascended into the heavens;" [Acts 1:11] at Pentecost, of course. But, moreover, when Jeremiah says, "And I will gather them together from the extremities of the land in the feast-day," he signifies the day of the Passover and of Pentecost, which is properly a "feast-day." However, every day is the Lord's; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace.

Again, in the Pslams, David says: "Bring to God, ye countries of the nations"-undoubtedly because "unto every land" the preaching of the apostles had to "go out" -"bring to God fame and honour; bring to God the sacrifices of His name: take up victims and enter into His courts.

It is only at the last that He instructs them to "go and teach all nations, and baptize them," when they were so soon to receive "the Holy Ghost, the Comforter, who should guide them into all the truth.

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." Immediately, therefore, so did the apostles, whom this designation indicates as "the sent.

Even to the last He taught us (the same truth of His mission), when He sent forth His apostles to preach His gospel "among all nations; " for He thus fulfilled the psalm: "Their sound is gone out through all the earth, and their words to the end of the world.

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." The comparison with this law of that definition, "Unless a man have been reborn of water and Spirit, he shall not enter into the kingdom of the heavens," has tied faith to the necessity of baptism.

He no longer sends His disciples to the Jews alone, but since He has received authority over all, and has sanctified all human nature in Himself, it is right that He sends them to all the nations, commanding the disciples to baptize them in the name of the Father, and of the Son, and of the Holy Spirit. Let Arius then be put to shame because Christ did not say to baptize "in the names," but "in the name," for the name of the Three is one, the Godhead, and the Three are one God. And let Sabellius be put to shame because the Lord spoke of Three Persons, and not, as that man prattles, of one person having three names, at times called the Father, at times, the Son, and at times, the Holy Spirit. But the Three Persons have one Name, which is God.

Going therefore, teach all nations. Here he enjoins the office; and he enjoins a threefold office. First, of teaching; second, of baptizing; third, the office of instructing as regards morals. He says therefore going therefore, teach all nations. And this follows logically; as if to say: all power has been given to me by God, so that not only the Jews but also the Gentiles may be converted to me; therefore, because the time has come, going, teach all nations. John 20:21: as the Father hath sent me, I also send you. And Luke 22:29: I dispose to you, as my Father hath disposed to me, a kingdom. And he says going therefore, teach; because this is the first thing in which one must be instructed, namely in faith, because without faith it is impossible to please God, Heb. 11:6. And from this it became established in the Church that one first catechizes those to be baptized, i.e., instructs them in the faith. And, having received the power, he sends them to all nations; and this is what he says, teach all nations. Isa. 49:6: I have given thee to be the light of the Gentiles, that thou mayst be my salvation even to the farthest part of the earth. And after they have been taught the faith, he gives the office of baptizing. Baptizing them, etc.; as if to say: he who is promoted to a dignity must first be informed of the dignity, so that reverence may be had for him afterwards. Gal. 3:27: as many of you as have been baptized in Christ have put on Christ. But what is the form of Baptism? In the name of the Father, and of the Son, and of the Holy Spirit. In Christ there are two things, humanity and divinity. The humanity is the way, not the end; John 14:6: I am the way, the truth, and the life: the truth, as the end of the contemplative life; the life, as the end of the active life. I do not will that you remain in the way, namely in the humanity, but that you pass beyond to the divinity. Therefore it was necessary that two things be signified, the humanity and the divinity. Through Baptism, the humanity; Rom. 6:4: for we are buried together with him by Baptism into death. And through the form of the words, the divinity, so that sanctification is through the divinity. And therefore he says in the name of the Father, and of the Son, and of the Holy Spirit. And the reason is that through Baptism regeneration takes place, and in regeneration three things are required. First, to whom it is made; second, through whom; third, by what means. To whom, namely to God the Father, as the Apostle says in Rom. 8:29: whom he foreknew, he also predestinated to be made conformable to the image of his Son. And John 1:12: he gave them power to be made the sons of God, to them that believe in his name. Through whom, because through the Son; Gal. 4:4: God sent his Son (...) that we might receive the adoption of sons, because through adoption we are sons in relation to the natural Son. Likewise, by what means, because we have received the gift of the Holy Spirit; Rom. 8:15: you have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons of God. Therefore it was necessary to make mention of the Father, the Son, and the Holy Spirit. And these were present in Christ's Baptism, because there was the Son through whom, the Father from whom, and the Holy Spirit in the form of a dove. And he says in the name, i.e., in the invocation of the name, or in the power of the name, because it has power; Jer. 14:9: thou, O Lord, art among us, and thy name is called upon us; forsake us not. Likewise he says in the name, not 'in the names,' and the heresies are confounded which do not posit a distinction in that he says in the name of the Father and of the Son. But Arius is confounded by the fact that he says in the singular, in the name. It should be noted that in the primitive Church baptism was administered in the name of Christ, and this was so that the name might be made venerable. But would it suffice now? I believe not, because the explicit invocation of the Trinity is required. In Christ the Trinity is implicitly contained. So therefore he leads them to be instructed for Baptism. But against this, the Apostle says that God sent him not to baptize, but to evangelize; but to baptize through others, just as Christ did not baptize, but his disciples.

('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.

Because it accords with the time of grace that the Sacrament of communion and love should not merely signify communion and love, but also inflame unto the same; and because that which most inflames us to mutual love and most unites the members is the unity of the Head, from whom through the diffusive, unitive, and transformative power of love mutual love flows into us: hence it is that in this Sacrament of the Eucharist is contained the true body of Christ and immaculate flesh, as diffusing itself to us and uniting us to one another and transforming us into itself through the most ardent charity, by which he gave himself to us and offered himself for us and restored himself to us and remains with us even unto the end of the world.

"These things I have spoken to you while abiding with you." When would He not abide with them, who, about to ascend to heaven, promises, saying: "Behold, I am with you all days even to the consummation of the world"? But the incarnate Word both abides and departs: He departs in body, He abides in divinity. He declares therefore that He then abided with them, because He who was always present by invisible power was already departing from corporeal sight.

(Verse 20) Teaching them to observe all things whatsoever I have commanded you. The main order: He commanded the apostles to first teach all nations, then to immerse them in the sacrament of faith, and after faith and baptism, to command what should be observed. And lest we think that what has been commanded is light and few, he added: All things whatsoever I have commanded you. So that whoever believes, who has been baptized in the Trinity, may do all the things that are commanded.

And behold, I am with you always, until the end of the age. He who promises to be with his disciples until the end of the age, and shows them that they will always be victorious, and that he will never leave those who believe in him. But he who promises his presence until the end of the world, does not ignore the day when he knows he will be with the apostles.

" 'Teach them to observe all that I have commanded you.' " What a marvelous sequence this is. He commanded the apostles first to teach all nations and then to baptize them in the sacrament of faith and then, after faith and baptism, to teach them to observe all that he had commanded. Lest we think these commandments of little consequence or few in number, he added "all that I have commanded you," so that those who were to believe and be baptized in the Trinity would observe everything they had been taught.

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.

He then who promises that He will be with His disciples to the end of the world, shows both that they shall live for ever, and that He will never depart from those that believe.

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." From all which it is evident, that for no other object was this said, but that the rebuke of the disciples might not wither the faith of the woman, just then budding.

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." Seest thou His own proper power again? Seest thou how those other things also were spoken for condescension? And not with those men only did He promise to be, but also with all that believe after them. For plainly the apostles were not to remain here unto "the end of the world;" but he speaks to the believers as to one body. For tell me not, saith He, of the difficulty of the things: for "I am with you," who make all things easy. This He said to the prophets also in the Old Testament continually, as well to Jeremiah objecting his youth, as to Moses and Ezekiel shrinking from the office, "I am with you," this here also to these men. And mark, I pray thee, the excellence of these, for the others, when sent to one nation, often excused themselves, but these said nothing of the sort, though sent to the world. And He reminds them also of the consummation, that He may draw them on more, and that they may look not at the present dangers only, but also at the good things to come that are without end.

"For the irksome things, saith He, that ye will undergo are finished together with the present life, since at least even this world itself shall come to an end, but the good things which ye shall enjoy remain immortal, as I have often told you before." Thus having invigorated and roused their minds, by the remembrance of that day, He sent them forth. For that day to them that live in good works is to be desired, even as on the other hand to those in sin, it is terrible as to the condemned.

(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.

For as the body without the spirit is dead, so faith without works is dead also. (James 2:26.)

Hence we understand that to the end of the world shall not be wanting those who shall be worthy of the Divine indwelling.

Because it is not sufficient only to be baptized, but one must also labor to do good after his baptism, Christ then says, "Teaching them to observe all things whatsoever I have commanded you; not just two or three, but all My commandments." Let us tremble then, brethren, when we realize that if even one thing is lacking in us, we are not perfect servants of Christ, for we are required to keep all the commandments. See that the Lord's words contain those two essentials of Christianity: theology and active virtue. For by saying that it is necessary to baptize in the name of the Trinity, He handed down to us theology. And by saying that it is also necessary to teach the keeping of the commandments, He guides us in the way of active virtue. Since He is sending them out among the Gentiles to face death and danger, He gives them courage by saying, "Fear not, for I will be with you until the end of the age." See also how He mentioned the end so as to arouse in them disdain for these calamities. Do not be downcast, He says, for all things will have an end, both worldly sorrows and worldly joys. Do not be oppressed by sorrows for they will pass, and do not be deceived by good things, for they, too, will come to an end. His promise to be with them was not made only to the apostles, but to all His disciples. For of course the apostles would not live unto the end. He makes this promise even to us, and to those after us, not that He would be with us until the end, and then after the end He would depart from us - far from it! For it is rather from that moment on that He will be with us ever more clearly and distinctly. For the word "until," wherever it occurs in Scripture, does not exclude the things that come after. Giving thanks, therefore, to the Lord Who is with us here, and provides us with every good thing, and again will be with us more perfectly after the end, here let us end the explanation. For to Him is due all thanksgiving, glory, and honor unto the ages of ages. Amen.

Teaching them to observe all things whatsoever I have commanded you. But does it suffice for salvation to believe and to be baptized? No; rather, instruction in morals is also required; therefore he says teaching them to observe all things whatsoever I have commanded you. Ps. 118:4: thou hast commanded thy commandments to be kept most diligently. And he says whatsoever I have commanded, not 'what I have counseled.' Hence above, 10:27: what I say to you, I say to all. Then he sets forth the third point: and behold I am with you all days, even to the consummation of the world. Here he promises assistance; and it answers those who say: you command us to teach all men, but we are not sufficient. Do not fear, because I am with you. And note that just as the commandment is set forth as passing to all, so also the assistance; because he promises it to the apostles and to others carrying out a similar task. Hence he himself, praying to the Father, says: and not for them only do I pray, namely the disciples, but for them also who through their word shall believe in me. Hence he promises to all in common; John 14:12: he that believeth in me, the works that I do, he also shall do, and greater than these shall he do. Likewise, for all time; hence he says all days, even to the consummation of the world. He does not say this as though after that he would not be with us, except until the consummation of the world, but because then we will be in consummation in glory; Apoc. 21:3: behold the tabernacle of God with men, and he will dwell with them. And they shall be his people, and God himself with them shall be their God. Hence also in Isa. 7:14 it is said that his name shall be called Emmanuel, which is interpreted 'God with us,' even to the consummation of the world; as if to say: the generation of the faithful is stronger than the world. For the world will not perish until all things are accomplished, i.e., until the Church of the faithful is consummated and the number of the elect is completed by God, unto life everlasting, to whom is honor and power through infinite ages of ages. Amen.

As if to say, The sheep hear not them, but Me they hear; for I am the Door, and whoever entereth by Me not falsely but in sincerity, shall by perseverance be saved.

For if you believe that father Bacchus can give a good vintage, but cannot give relief from sickness; if you believe that Ceres can give good crops, Aesculapius health, Neptune one thing, Juno another, that Fortune, Mercury, Vulcan, are each the giver of a fixed and particular thing,-this, too, you must needs receive from us, that souls can receive from no one life and salvation, except from Him to whom the Supreme Ruler gave this charge and duty. The Almighty Master of the world has determined that this should be the way of salvation,-this the door, so to say, of life; by Him alone is there access to the light: nor may men either creep in or enter elsewhere, all other ways being shut up and secured by an impenetrable barrier.

By this, then, which the Lord hath explained, that He Himself is the door, let us find entrance to what He has set forth, but not explained. And indeed who it is that is the Shepherd, although He hath not told us in the lesson we have read to-day, yet in that which follows He very plainly tells us: "I am the good Shepherd." And although He had not said so, whom else but Himself ought we to have understood in those words where He saith, "He that entereth in by the door is the Shepherd of the sheep. To Him the porter openeth: and the sheep hear His voice: and He calleth His own sheep by name, and leadeth them out."

But what is this, "He shall go in and out, and find pasture"? To enter indeed into the Church by Christ the door, is eminently good; but to go out of the Church, is certainly otherwise than good. Such a going out could not then be commended by the good Shepherd, when He said, "And he shall go in and out, and find pasture." There is therefore not only some sort of entrance, but some outgoing also that is good, by the good door, which is Christ. But I am better pleased that the Truth Himself, like a good Shepherd, and therefore a good Teacher, hath in a certain measure reminded us how we ought to understand His words, "He shall go in and out, and find pasture," when He added in the sequel, "The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly." For He seems to me to have meant, That they may have life in coming in, and have it more abundantly at their departure. For no one can pass out by the door-that is, by Christ-to that eternal life which shall be open to the sight, unless by the same door-that is, by the same Christ-he has entered His church, which is His fold, to the temporal life, which is lived in faith.

(Tr. xlv. c. 15) What is this, shall go in and out? To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goeth forth to his work. (Ps. 103:23)

"I am the door." Here it is noted that whoever enters through him enters unto salvation. Therefore he says: "I am the door," through which, namely, one enters unto salvation; and the reason is added: "If any man enter in by me, he shall be saved"; concerning which entrance, Matthew 7: "Enter ye in at the strait gate. How strait is the gate, and narrow is the way, which leadeth unto life!" because Christ was poor and lowly. Through this small door the rich, full of riches, do not enter; on account of which it is said in Matthew 19: "It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven." This entrance is through faith and the Sacrament of Baptism; since the former is the gate of the virtues, and the latter of the Sacraments. He who enters in this way shall be saved; Mark, last chapter: "He that believeth and is baptized shall be saved." "And he shall go in and go out and find pasture; he shall go in" through contemplation, which calls back to interior things; "and he shall go out" through action; Numbers 27: "Let the Lord, the God of the spirits of all flesh, provide a man who may go in and go out before them." Or, as Augustine explains, "he shall go in" to the contemplation of the Divinity, "he shall go out" to the sight of the humanity, "and shall find pasture," because he is nourished in all things: the intellect in the contemplation of the Divinity, and the senses in the contemplation of the humanity; concerning which pastures, Ezekiel 34: "I will feed them upon the mountains of Israel; in the most fertile pastures I will feed them."

It is asked concerning what he says, that "he will go out and will find pasture."

Against this: "No one putting his hand to the plow should look back"; therefore no one who enters will go out.

It must be said that there is a twofold going out: one contrary to entering, and this is a going out from the Church through unbelief; and concerning this the objection is raised, and concerning this Augustine says: "To enter the Church is good, but to go out is the worst"; and concerning this, First John two says: "They went out from us, but they were not of us." The other is from contemplation to action; and this is not of regression, but of exercise. Concerning this the Psalm says: "Man goes forth to his work and to his labor until the evening."

Therefore, however much one may be illuminated by the light of nature and acquired knowledge, one cannot enter into oneself so as within oneself to delight in the Lord, except through the mediation of Christ, who says: I am the door. If anyone enters through me, he shall be saved, and shall go in and go out, and shall find pastures. But to this door we do not draw near unless we believe in him, hope in him, and love him. It is necessary, therefore, if we wish to re-enter into the enjoyment of Truth as into paradise, that we enter through faith, hope, and charity in the mediator of God and men, Jesus Christ, who is as the tree of life in the midst of paradise.

The figure of the six seraphic wings intimates six stairlike illuminations, which begin from creatures and lead all the way to God, to whom no one rightly enters except through the Crucified. For he who does not enter through the door but climbs up another way, that one is a thief and a robber. If anyone indeed through this door enters, he shall go in and go out and shall find pasture.

These six considerations having therefore been traversed, as if they were the six steps of the throne of the true Solomon, by which one arrives at peace, where the true peaceful one rests in a peaceful mind as in an interior Jerusalem; and as if also the six wings of the Cherub, by which the mind of the true contemplative, filled with the illumination of supernal wisdom, may be borne upward; and as if also the first six days, in which the mind must be exercised, so that it may at last arrive at the sabbath of rest; after our mind has contemplated God outside itself through vestiges and in the vestiges, within itself through the image and in the image, above itself through the similitude of the divine light shining upon us and in that light itself, insofar as is possible according to the state of wayfaring and the exercise of our mind; when at last in the sixth step it has arrived at this point, that it contemplates in the first and highest principle and the mediator of God and men, Jesus Christ, those things whose likenesses can in no way be found in creatures, and which exceed all keenness of the human intellect: it remains that, in contemplating these things, it should transcend and pass beyond not only this sensible world, but also itself; in which passing over, Christ is the way and the door, Christ is the ladder and the vehicle, as it were the mercy seat placed upon the ark of God and the mystery hidden from the ages.

That it is impossible to attain to God the Father, except by His Son Jesus Christ. In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me." Also in the same place: "I am the door: by me if any man shall enter in, he shall be saved." Also in the same place: "Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Also in the same place: "He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him." Also Paul to the Ephesians: "And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father." Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus." Also in the Epistle of Peter the apostle: "Christ hath died once for our sins, the just for the unjust, that He might present us to God." Also in the same place: "For in this also was it preached to them that are dead, that they might be raised again." Also in the Epistle of John: "Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father."

That it is impossible to attain to the Father but by His Son Jesus Christ. In the Gospel according to John: "I am the way, the truth, and the life: no man cometh unto the Father, but by me." Also in the same place: "I am the door: by me if any man enter in, he shall be saved."

After His usual manner, He moulds the form of His speech to a spiritual application as though it arose naturally from the course of His story, and seems to treat things which are simple to look at and contain nothing difficult of comprehension, as images of things more obscure. For the thieves, He saith, and robbers, violently breaking into the enclosures of the sheep, do not enter by the door, but leap in by some other way, and by getting over the wall of the fold put themselves in danger. For perhaps, or rather very probably, one who is robbing in this way and rashly practising villainy may be detected and caught; but they who enter by the door itself, effect an entrance without risk, being manifestly not mean in conduct, nor yet unknown to the lord of the sheep. For he who standeth at the doors openeth to them and they run in: moreover, saith He, such as these shall be together with the sheep in great security, having effected an entrance very lawfully as it were and without guile, and without incurring any suspicion of being robbers. This therefore is the part of the story which is typical; and passing over to what is thereby intimated for our spiritual profit, we say this, that they who without the Divine sanction and will proceed to take the leadership of the people, as though altogether refusing the entrance by the Door, will perhaps also perish, doing violence to the Divine decree, at least by the motive of their endeavours. But they who are allotted a God-given leadership, and come to it by Christ, with great security and grace they will govern the most sacred fold, escaping so entirely from the anger which falls on the others that they even receive honour for their work: they will obtain crowns from above such as they do not yet dare to hope for; because their aim is not at all in any way to grieve their flocks, but rather to benefit them: they will do things well-pleasing to the Lord of the flock, and love by all means to keep safe those who belong to Him. By these words also the Lord greatly troubles the obstinate Pharisees, saying that they will certainly not be kept safe, but will utterly fall from the leadership in which they now are; and very justly, since they suppose they will possess it firmly, not by God's approval, but by their own folly. Bat herein I cannot help admiring the incomparable love for men shown by the Saviour. For the Lord is really compassionate and merciful, offering to all a way of salvation, and in divers manners inviting to it even the very obstinate and hardened. And I will take the proof of my assertion once more from the thing itself. For when He fails, either by marvellous deeds or by the longing which yearns and hopes for the glory which shall be hereafter, to persuade the Pharisees to receive His teaching; He sternly proceeds to that, by which it was likely they would be especially troubled, so that henceforth they might look upon obedience as an inevitable necessity. For knowing them to be attached to the glory of being leaders, and to eagerly reckon upon no ordinary gain from thence, He says they will be deprived of it, and will be utterly despoiled of that which was so highly valued, and which was then in their possession; unless they will yield themselves to willingly listen to Him, and seek pardon at His hands.

We are Christians and Catholics not because we worship a key, but because we have passed a door; and felt the wind that is the trumpet of liberty blow over the land of the living.

He is the Way, because he leads us through himself. He is the Door who lets us in, the Shepherd who makes us dwell in green pastures, bringing us up by waters of rest and leading us there. He protects us from wild beasts, converts the erring, brings back what was lost and binds up what was broken. He guards the strong and brings them together into the fold beyond with words of pastoral knowledge.

Where do you pasture your sheep, O good Shepherd who carries all your flock on your shoulders? For the one lamb that you took up is the entire human race, which you raised on your shoulders. Show me then the place of pasture, make known to me the waters of rest, lead me out to the good grass, call me by name that I, your sheep, may listen to your voice and may your call be the gift of eternal life.… "Show me, then," she says, "where you feed," so that I may find the pasture of salvation and be filled with the food of heaven which all people must eat if they would enter into life.

"If anyone enters through me, he will be saved, and will go in and go out, and will find pastures." For he will go in to faith, but will go out from faith to sight, from belief to contemplation, and will find pastures in eternal refreshment. His sheep therefore find pastures, because whoever follows him with a simple heart is nourished by the food of eternal greenness. But what are the pastures of these sheep, if not the inner joys of ever-verdant paradise? For the pastures of the elect are the present countenance of God, which when it is beheld without failing, the mind is satisfied without end by the food of life. In these pastures those have rejoiced in the fullness of eternity who have already escaped the snares of pleasurable temporality. There are the hymn-singing choirs of angels, there is the fellowship of the heavenly citizens. There is the sweet solemnity of those returning from the sad labor of this pilgrimage. There are the foreseeing choirs of prophets, there is the judging number of apostles, there is the victorious army of innumerable martyrs, the more joyful there as they were more harshly afflicted here; there is the constancy of confessors, consoled by the reception of their reward; there are faithful men whom the pleasure of the world could not soften from the strength of their manliness; there are holy women who conquered both the world and their sex; there are children who here transcended their years by their conduct; there are the elderly whom age rendered weak here, yet the power of good works did not abandon.

(super Ezek. Hom. xiii.) Shall go in, i. e. to faith: shall go out, i. e. to sight: and find pasture, i. e. in eternal fulness.

And by war he means the war that is in the body, because its frame has been made out of hostile elements; as it has been written, he says, "Remember the conflict that exists in the body." Jacob, he says, saw this entrance and this gate in his journey into Mesopotamia, that is, when from a child he was now becoming a youth and a man; that is, (the entrance and gate) were made known unto him as he journeyed into Mesopotamia. But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, "How terrible is this place! it is nought else than the house of God, and this (is) the gate of heaven." On account of this, he says, Jesus uses the words, "I am the true gate." Now he who makes these statements is, he says, the Perfect Man that is imaged from the unportrayable one from above. The Perfect Man therefore cannot, he says, be saved, unless, entering in through this gate, he be born again. But this very one the Phrygians, he says, call also Papa, because he tranquillized all things which, prior to his manifestation, were confusedly and dissonantly moved. For the name, he says, of Papa belongs simultaneously to all creatures -celestial, and terrestrial, and infernal-who exclaim, Cause to cease, cause to cease the discord of the world, and make "peace for those that are afar off," that is, for material and earthly beings; and "peace for those that are near," that is, for perfect men that are spiritual and endued with reason. But the Phrygians denominate this same also "corpse"-buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, "Ye are whited sepulchres, full," he says, "of dead men's bones within," because there is not in you the living man. And again he exclaims, "The dead shall start forth from the graves," that is, from the earthly bodies, being born again spiritual, not carnal. For this, he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead. These same Phrygians, however, he says, affirm again that this very (man), as a consequence of the change, (becomes) a god. For, he says, he becomes a god when, having risen from the dead, he will enter into heaven through a gate of this kind. Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating "that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare."

The priests indeed are good, but the High Priest is better; to whom the holy of holies has been committed, and who alone has been trusted with the secrets of God. He is the door of the Father, by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the apostles, and the Church. All these have for their object the attaining to the unity of God. But the Gospel possesses something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him, but the Gospel is the perfection of immortality. All these things are good together, if ye believe in love.

(Hom. lix. 3) Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they found pasture.

Wherefore He, being the true Prophet, said, 'I am the gate of life; he who entereth through me entereth into life,' there being no other teaching able to save. Wherefore also He cried, and said, 'Come unto me, all who labour,' that is, who are seeking the truth, and not finding it; and again, 'My sheep hear my voice;' and elsewhere, 'Seek and find,' since the truth does not lie on the surface.

Whoever enters through Me, the door, and is brought to the Father, and becomes His sheep, that one will be saved, and not only will be saved, but will also receive great fearlessness, like both Lord and Master. For this is what is meant by the words "and will go in and go out." So too the apostles boldly went in and came out before rulers, and came out joyful and unconquerable (Acts 5:41). "And shall find pasture," that is, abundant food. And in another way: since our man is twofold, according to the expression of the Apostle Paul, "the inner and the outer" (Rom. 7:22; 2 Cor. 4:16), it can be said that he enters who cares for the inner man, and he again goes out who "puts to death the members which are on the earth" and "the deeds of the flesh" in Christ (Rom. 8:13). Such a one shall find pasture both in the age to come, according to what is said: "The Lord shepherds me, and I shall not want" (Ps. 22:1).

The door admits the sheep into the pasture; And shall go in and out, and find pasture. What is this pasture, but the happiness to come, the rest to which our Lord brings us?

Or, to go in is to watch over the inner man; to go out, (Colos. 3) to mortify the outward man, i. e. our members which are upon the earth. He that doth this shall find pasture in the life to come.

I am the door. Here he clarifies his explanation: first, of the door; secondly, of the thief (v 10). Concerning the first, he does two things: first, he repeats what he intends to explain; and secondly, he gives the explanation (v 9).

He repeats what he had already said, namely, I am the door: "If she is a door, we will enclose her with boards of cedar" (Song 8:9), that is, let us grant her an incorruptible power.

He explains this when he says, if any one enters by me, he will be saved. First, he shows that the purpose of a door, which is to keep the sheep safe, applies to himself; secondly, he mentions the manner in which they are kept safe (v 9b).

The door safeguards the sheep by keeping those within from going out, and by protecting them from strangers who want to come in. And this applies to Christ, for he is our safeguard and protection. And this is what he says: if any one, not with insincerity, enters, into the fellowship of the Church and of the faithful, by me, the door, he will be saved, i.e., if he perseveres: "For there is no other name under heaven given among men by which we must be saved" (Acts 4:12); "We shall be saved by his life" (Rom 5:10).

The way the sheep are safeguarded is set forth when he says that he will go in and out and find pasture. This statement can be explained in four ways. First of all, according to Chrysostom, it simply affirms the security and freedom of those who cling to Christ. For one who enters some other way than by the door does not have free entry and exit; but one who does enter by the door has free exit, because he can leave freely. Therefore, when he says, he will go in and out, the meaning is that the Apostles adhering to Christ enter with security by living with the faithful, who are within the Church, and with unbelievers who are outside, when they became masters of the whole world and no one wished to cast them out: "Let the Lord, the God of the spirits of all flesh appoint a man over the congregation, who shall go out before them and come in before them…that the congregation of the Lord may not be as sheep which have no shepherd" (Num 27:16). And find pasture, find delight in converting others, and find joy even when persecuted by unbelievers for the name of Christ: "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name," as we read in Acts (5:41).

Secondly, this can be explained as Augustine does in his Commentary on John. Two things are incumbent upon anyone who acts well, namely to be well-ordered to the things that are within him, and to those that are without. Within a person is the spirit, and without is the body: "Though our outer nature is wasting away, our inner nature is being renewed every day" (2 Cor 4:16). Therefore, a person who clings to Christ will go in through contemplation, to protect his conscience - "When I enter my house," i.e., my conscience, "I shall find rest with her," i.e., with wisdom (Wis 8:16) - and out, namely, by good actions, to tame the body - "Man goes forth to his work and to his labor until the evening" (Ps 104:23) - and find pasture, in a clean and sincere conscience - "I will appear before your sight: I will be satisfied when your glory appears" (Ps 16:15). Again, by his actions he will find pasture, i.e., fruit - "He shall come home with shouts of joy, bringing his sheaves with him" (Ps 126:6).

The third explanation is also Augustine's as well as that given by Gregory in his Commentary on Ezekiel. The meaning, then, is this. Such a one will go in, i.e., into the Church, by believing - "I shall go over into the place of the wonderful tabernacle" (Ps 41:5), and this is to enter the Church Militant; and out, from the Church Militant into the Church Triumphant - "Go forth, O daughters of Zion, and behold King Solomon, with the crown with which his mother crowned him on the day of the wedding" (Song 3:11); and find pasture, that is, the pastures of doctrine and grace in the Church Militant - "He makes me lie down in green pastures"; and the pastures of glory in the Church Triumphant: "I will feed them with good pasture" (Ez 34:14).

Fourthly, there is an explanation found in the work, On the Spirit and the Soul, which has been incorrectly attributed to Augustine. Here it is said that such a one will go in, that is, the saints will go in to contemplate the divinity of Christ, and out, to consider his humanity; and they will find pasture in both, because in both they will taste the joys of contemplation: "Your eyes shall see the king in his beauty" (Is 33:17).

The thief cometh not but for to steal, and to kill. As if He said, And well may the sheep not hear the voice of the thief; for he cometh not but for to steal: he usurpeth another's office, forming his followers not on Christ's precepts, but on his own. And therefore it follows, and to kill, i. e. by drawing them from the faith; and to destroy, i. e. by their eternal damnation.

(Tr. xlv. 15) But He Himself explains it more satisfactorily to me in what follows: The thief cometh not, but for to steal, and for to kill: I am come that they might have life, and that they might have it more abundantly. By going in they have life; i. e. by faith, which worketh by love; by which faith they go into the fold. The just liveth by faith. And by going out they will have it more abundantly: (Heb. 10:38) i. e. when true believers die, they have life more abundantly, even a life which never ends. Though in this fold there is not wanting pasture, then they will find pasture, such as will satisfy them. To-day shalt thou be with Me in paradise. (Luke 23:43)

"The thief cometh not, but for to steal." Here it is noted that Christ himself enters as the true shepherd, not as a thief; on account of which he says: "The thief cometh not, but for to steal," by extorting temporal goods; "and to kill," by temporally afflicting his subjects; "and to destroy," by casting them down to hell through evil example. "I am come that they might have life, and that they might have it more abundantly," that is, to preserve life as a shepherd; that "they might have life," namely, the life of grace, concerning which life, above in chapter 6: "This is the bread descending from heaven, which giveth life unto the world"; "and that they might have it more abundantly," namely, the life of glory, concerning which, below in chapter 17: "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." This is called abundant, because it is said in Luke 6: "Good measure, pressed down, and shaken together, and running over, shall men give into your bosom."

[On how conversion revealed the true value of existence, which his former pessimism had been unable to perceive]

I have, almost all my life, been quite unable to feel that horror of nonentity, of annihilation, which, say, Dr. Johnson felt so strongly. I felt it for the very first time only in 1947. But that was after I had long been re-converted and thus begun to know what life really is and what would have been lost by missing it.

The Biological sort which comes to us through Nature, and which (like everything else in Nature) is always tending to run down and decay so that it can only be kept up by incessant subsidies from Nature in the form of air, water, food, etc., is Bios. The Spiritual life which is in God from all eternity, and which made the whole natural universe, is Zoe. Bios has, to be sure, a certain shadowy or symbolic resemblance to Zoe: but only the sort of resemblance there is between a photo and a place, or a statue and a man. A man who changed from having Bios to having Zoe would have gone through as big a change as a statue which changed from being a carved stone to being a real man.

And that is precisely what Christianity is about. This world is a great sculptor's shop. We are the statues and there is a rumour going round the shop that some of us are some day going to come to life.

While Our Saviour Christ was saying He Himself was the Door, and teaching that it was His both to admit those whom He would and to keep outside him who is unfit and quite useless for shepherd's work; and moreover, in addition to this, had denounced as thieves and robbers those who were self-appointed to an honour not given them from above; the wretched Pharisees again were taking counsel, deliberating Who this Man was that showed so much boldness, and considering whether He ought not Himself perhaps to be numbered among those whose coming He reproved: for they thought that He too was a false shepherd and a false teacher, as merely self-consecrated by His own determination; not that being God He had been made Man, according to the ancient declaration of the inspired Scripture. And it is indeed probable that even when they had gathered a true knowledge of Him, they rejected it as something which was intolerable to their unbelief, and refused to consider anything which was not in harmony with their own pleasure and their own dear delight; and this was to be leaders of the people and to be spoken of accordingly. When therefore He knew that such were their thoughts and that they so whispered one to another, He did not wait for them to express these ideas more openly, but answered them as was fitting, and declares that the question ought to be decided by testing their actions, as to who was the shepherd, and who was the thief; saying that it would be by no means difficult to thus discriminate, if any one would consider the object and behaviour of each. For the thief cometh, He says, for the destruction of the sheep, since the desire of taking plunder undoubtedly leads to this issue; but the really good shepherd will come without bringing any harm into the sheepfold, but rather will work for their advantage, and whatever he may understand to be for their greatest good, that he will zealously labour for.

Therefore let us now pass as from another image to the truer matter to which the force of the words applies, and let us again consider the Pharisees, how they at that time were acting like false shepherds and false teachers towards such as were, cheated by them; and then let us consider what Christ came to give, and what happiness He came to bring us. They certainly never scrupled to speak falsely, and feigning themselves to be sent from God, they prophesied (according to that which is written) out of their own hearts, and not out of the mouth of the Lord; and besides these, that Theudas also, and Judas of Galilee, drawing away people after them, were destroyed together with those who had been led to join them: but Our Lord Jesus Christ came to bestow upon us eternal life, out of the love which He had towards us. And their aims being so opposite, and the manner of their coming so different, how can it be explained except that their dispositions and offices were of opposite character? Therefore by the test of their behaviour in office we ought to discern. He says, on the one hand what they were, and on the other what He was. For thus it was possible perhaps to persuade the rulers not to think unreasonably of Him any longer by supposing Him to be one of the false shepherds, or one of those who climb up some other way into the sheepfold: but that rather Christ, the Door and the Porter and the Shepherd, had come, not only that the sheep may have life, saith He, but also something more; for besides the restoration to life of those who believe in Him, there is also the certain hope of being blessed with all good things. And probably the word more refers also to this life, meaning what is more abundant or more honourable, and implying the most perfect participation of the Spirit, although very secretly. For the restoration to life is common to both saints and sinners, to both Greeks and Jews, as well as ourselves, for: The dead shall arise, and they that are in the tombs shall awake, and they that are in the earth shall rejoice, according to the sure promise of the Saviour. But the participation of the Holy Spirit is not thus common to all, being the more than life, as it were something beyond that which is common to all; and will be bestowed only upon those who are justified by faith in Christ: and the Divine Paul also will prove this to us, saying: Behold, I tell you a mystery: We shall all sleep, hut we-shall not all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For indeed all shall rise from the dead, because this is granted to all nature, through the grace of the Resurrection; and in One, that is, Christ, Who was the first and foremost to break down the dominion of death and attain eternal life, the common lot of humanity was changed and made incorruptible, even as also in one, that is, the first Adam, it was condemned to death and corruption. But there will be at that time an important difference among those who are raised, and very widely distinct will be their destiny. For those who have gone to their rest with faith in Christ, and who have received the earnest of the Spirit in the appointed time of their bodily life, will obtain the most perfect grace, and will be changed to the glory which shall be given from God. But those who have not believed the Son, and have deemed such an excellent reward of no account, shall be once more condemned by His voice, and, sharing with the rest in nothing save in the restoration to life, shall pay the penalty of such prolonged unbelief. For they shall depart down into Hades to be punished, and shall feel unavailing remorse. For, saith He, there shall be the weeping and gnashing of teeth.

My first religion was pure Paganism, which among sincere men is more shortly described as extreme fear. Then there succeeded a state of mind which is quite real, but for which no proper name has ever been found. The ancients called it Stoicism, and I think it must be what some German lunatics mean (if they mean anything) when they talk about Pessimism. It was an empty and open acceptance of the thing that happens--as if one had got beyond the value of it. And then, curiously enough, came a very strong contrary feeling--that things mattered very much indeed, and yet that they were something more than tragic. It was a feeling, not that life was unimportant, but that life was much too important ever to be anything but life. I hope that this was Christianity.

In considering the war of the Albigensians, we come to the breach in the heart of Europe and the landslide of a new philosophy that nearly ended Christendom for ever. In that case the new philosophy was also a very new philosophy; it was pessimism. It was none the less like modern ideas because it was as old as Asia; most modern ideas are. It was the Gnostics returning; but why did the Gnostics return? Because it was the end of an epoch, like the end of the Empire; and should have been the end of the Church. It was Schopenhauer hovering over the future; but it was also Manichaeus rising from the dead; that men might have death and that they might have it more abundantly.

(Hom. lix. 1) The thief cometh not but for to steal, and to kill, and to destroy; this was literally fulfilled in the case of those movers of seditiona, whose followers were nearly all destroyed; deprived by the thief even of this present life. But came, He saith, for the salvation of the sheep; That they might have life, and that they might have it more abundantly, in the kingdom of heaven. This is the third mark of difference between Himself, and the false prophets.

Since those who joined Theudas and Judas and the other rebels were killed and perished, He added: "The thief comes only to steal, kill, and destroy," calling them and those like them thieves. "But I," He says, "have come that they may have life." They killed and destroyed their followers, but I came so that they might live and have something more, namely: the communion of the Holy Spirit, by which one must also understand the Kingdom of Heaven. Thus, in Christ all have life, for all shall rise and live; but the righteous shall also receive something more, namely: the Kingdom of Heaven.

Mystically, the thief is the devil, steals by wicked thoughts, kills by the assent of the mind to them, and destroys by acts.

Now he considers the thief. First, he mentions the mark of the thief; secondly, he says that he himself has the opposite characteristic, I came that they may have life.

He says that those who do not enter by the door, i.e., those who have come independently of me, are thieves and robbers; and they are evil. For in the first place, the thief comes only to steal, i.e., to usurp what is not his; these are the agitators and heretics, who fasten on to those who belong to Christ: "He lies in ambush to catch the ones who are poor" (Ps 9:4). Secondly, the thief comes to kill, and he kills by bringing in perverse teachings and evil practices: "As robbers lie in wait for a man…they murder on the way" (Hos 6:9). Thirdly, the thief comes to destroy, by casting into everlasting destruction: "My people have been lost sheep" (Jer 50:6). But these traits are not in me.

I came that they may have life. This is like saying: The above have not come in by me, otherwise they would do as I do. But they do the contrary, because they steal, and kill and destroy. I came that they may have life, that is, the life of righteousness, by entering into the Church Militant through faith: "My righteous one shall live by faith" (Heb 10:38). We read of this life in 1 John (3:14) that "We know that we have passed out of death into life, because we love the brethren." And have it abundantly, that is, have eternal life, when they leave the body. We read below of this life: "This is eternal life, that they know thee the only true God" (17:3).

As far as possible, therefore, let the bishop make the offence his own, and say to the sinner, Do thou but return, and I will undertake to suffer death for thee, as our Lord suffered death for me, and for all men. For "the good shepherd lays down his life for the sheep; but he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, that is, the devil, and he leaveth the sheep, and fleeth, and the wolf seizes upon them." We must know, therefore, that God is very merciful to those who have offended, and hath promised repentance with an oath. But he who has offended, and is unacquainted with this promise of God concerning repentance, and does not understand His long-suffering and forbearance, and besides is ignorant of the Holy Scriptures, which proclaim repentance, inasmuch as he has never learned them from you, perishes through his folly. But do thou, like a compassionate shepherd, and a diligent feeder of the flock, search out, and keep an account of thy flock.

The Lord Jesus is speaking to His sheep-to those already so, and to those yet to become such-who were then present; for in the place where they were, there were those who were already His sheep, as well as those who were afterwards to become so: and He likewise shows to those then present and those to come, both to them and to us, and to as many also after us as shall yet be His sheep, who it is that had been sent to them. All, therefore, hear the voice of their Shepherd saying, "I am the good Shepherd." He would not add "good," were there not bad shepherds. But the bad shepherds are those who are thieves and robbers, or certainly hirelings at the best.

We understand the Lord Christ as the door, and also as the Shepherd; but who is to be understood as the doorkeeper? For the former two, He has Himself explained: the doorkeeper He has left us to search out for ourselves. And what doth He say of the doorkeeper? "To him," He saith, "the porter [doorkeeper] openeth." To whom doth he open? To the Shepherd. What doth he open to the Shepherd? The door. And who is also the door? The Shepherd Himself.

In respect, then, of the profound nature of this question, I shall tell you what I think. Perhaps we ought to understand the Lord Himself as the doorkeeper: for the shepherd and the door are in human respects as much different from each other as the doorkeeper and the door; and yet the Lord has called Himself both the Shepherd and the door. Why, then, may we not understand Him also as the doorkeeper? For if we look at His personal qualities, the Lord Christ is neither a shepherd, in the way we are accustomed to know and to see shepherds; nor is He a door, for no artisan made Him: but if, because of some point of similarity, He is both the door and the Shepherd, I venture to say, He is also a sheep. True, the sheep is under the shepherd; yet He is both the Shepherd and a sheep. Where is He the Shepherd? Look, here thou hast it; read the Gospel: "I am the good Shepherd." Where is He a sheep? Ask the prophet: "He was led as a sheep to the slaughter." Ask the friend of the bridegroom: "Behold the Lamb of God, that taketh away the sin of the world."

But what are we to say of the hireling? He is not mentioned here among the good. "The good Shepherd," He says, "giveth His life for the sheep. But he that is an hireling, and not the Shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; and the wolf catcheth them, and scattereth the sheep." The hireling does not here bear a good character, and yet in some respects is useful; nor would he be called an hireling, did he not receive hire from his employer. Who then is this hireling, that is both blameworthy and needful? There are some in office in the church, of whom the Apostle Paul saith, "Who seek their own, not the things that are Jesus Christ's." What means that, "Who seek their own"? Who do not love Christ freely, who do not seek after God for His own sake; who are pursuing after temporal advantages, gaping for gain, coveting honors from men. When such things are loved by an overseer, and for such things God is served, whoever such an one may be, he is an hireling who cannot count himself among the children.

But give heed to the fact that even the hirelings are needful. For many indeed in the Church are following after earthly profit, and yet preach Christ, and through them is heard the voice of Christ; and the sheep follow, not the hireling, but the Shepherd's voice speaking through the hireling. Hearken to the hirelings as pointed out by the Lord Himself: "The scribes," He saith, "and the Pharisees sit in Moses' seat: do what they say; but do not what they do." What else said He but, Listen to the Shepherd's voice speaking through the hirelings? For sitting in Moses' seat, they teach the law of God; therefore God teacheth by them. But if they wish to teach their own things, hear them not, do them not.

Who is the hireling that seeth the wolf coming, and fleeth? He that seeketh his own, not the things which are Jesus Christ's. He is one that does not venture plainly to rebuke an offender. Look, some one or other has sinned-grievously sinned; he ought to be rebuked, to be excommunicated: but once excommunicated, he will turn into an enemy, hatch plots, and do all the injury he can. At present, he who seeketh his own, not the things that are Jesus Christ's, in order not to lose what he follows after, the advantages of human friendship, and incur the annoyances of human enmity, keeps quiet and does not administer rebuke. See, the wolf has caught a sheep by the throat; the devil has enticed a believer into adultery: thou holdest thy peace-thou utterest no reproof. O hireling, thou hast seen the wolf coming and hast fled! Perhaps he answers and says: See, I am here; I have not fled. Thou hast fled, because thou hast been silent; thou hast been silent, because thou hast been afraid. The flight of the mind is fear. Thou stoodest with thy body, thou fleddest in thy spirit.

(Tr. xlvi. 1) Our Lord has acquainted us with two things which were obscure before; first, that He is the Door; and now again, that He is the Shepherd: I am the good Shepherd. (c. xlvii. 1, 3). Above He said that the shepherd entered by the door. If He is the Door, how doth He enter by Himself? Just as He knows the Father by Himself, and we by Him; so He enters into the fold by Himself, and we by Him. We enter by the door, because we preach Christ; Christ preaches Himself. A light shows both other things, and itself too. (Tr. xlvi. 5). There is but one Shepherd. For though the rulers of the Church, those who are her sons, and not hirelings, are shepherds, they are all members of that one Shepherd. (Tr. xlvii. 3). His office of Shepherd He hath permitted His members to bear. Peter is a shepherd, and all the other Apostles: all good Bishops are shepherds. But none of us calleth himself the door. He could not have added good, if there were not bad shepherds as well. They are thieves and robbers; or at least mercenaries.

(Tr. xlvii) Christ was not the only one who did this. And yet if they who did it are members of Him, one and the same Christ did it always. He was able to do it without them; they were not without Him.

(de Verb. Dom. Serm. 1) All these however were good shepherds, not because they shed their blood, but because they did it for the sheep. For they shed it not in pride, but in love. Should any among the heretics suffer trouble in consequence of their errors and iniquities, they forthwith boast of their martyrdom; that they may be the better able to steal under so fair a cloak: for they are in reality wolves. But not all who give their bodies to be burned, are to be thought to shed their blood for the sheep; rather against the sheep; for the Apostle saith, Though I give my body to be burned, and have not charity, it profiteth me nothing. (1 Cor. 13:3) And how hath he even the smallest charity, who does not love connection (convictus) with Christians? to command which, our Lord did not mention many shepherds, but one, I am the good Shepherd.

(de Verb. Dom. Serm. xlix) He seeketh therefore in the Church, not God, but something else. If he sought God he would be chaste; for the soul hath but one lawful husband, God. Whoever seeketh from God any thing beside God, seeketh unchastely.

(de Verb. Dom. Serm. xlix.) The wolf is the devil, and they that follow him; according to' Matthew, Which come to you in sheeps' clothing, but inwardly they are ravening wolves. (Matt. 7:15)

(Tr. xlvi. 8) Lo, the wolf hath seized a sheep by the throat, the devil hath enticed a man into adultery. The sinner must be excommunicated. But if he is excommunicated, he will be an enemy, he will plot, he will do as much harm as he can. Wherefore thou art silent, thou dost not censure, thou hast seen the wolf coming, and fled. Thy body has stood, thy mind has fled. For as joy is relaxation, sorrow contraction, desire a reaching forward of the mind; so fear is the flight of the mind.

(Tr. xlvi. 7) But if the Apostles were shepherds, not hirelings, why did they flee in persecution? And why did our Lord say, When they persecute you in this city, flee ye into another? (Mat. 10:23) Let us knock, then will come one, who will explain.

(ad Honor. Ep. clxxx.) A servant of Christ, and minister of His Word and Sacraments, may flee from city to city, when he is specially aimed at by the persecutors, apart from his brethren; so that his flight does not leave the Church destitute. But when all, i. e. Bishops, Clerics, and Laics, are in danger in common, let not those who need assistance be deserted by those who should give it. Let all flee together if they can, to some place of security; but, if any are obliged to stay, let them not be forsaken by those who are bound to minister to their spiritual wants. Then, under pressing persecution, may Christ's ministers flee from the place where they are, when none of Christ's people remain to be ministered to, or when that ministry may be fulfilled by others who have not the same cause for flight. But when the people stay, and the ministers flee, and the ministry ceases, what is this but a damnable flight of hirelings, who care not for the sheep?

(Tr. xlvi. 1) On the good side are the door, the porter, the shepherd, and the sheep; on the bad, the thieves, the robbers, the hirelings, the wolf.

(de Verb. Dom. s. xlix) We must love the shepherd, beware of the wolf, tolerate the hireling. For the hireling is useful so long as he sees not the wolf, the thief, and the robber. When he sees them, he flees.

(Tr. xlvi. 5) Indeed he would not be an hireling, did he not receive wages from the hirer. (c. 6). Sons wait patiently for the eternal inheritance of their father; the hireling looks eagerly for the temporal wages from his hirer; and yet the tongues of both speak abroad the glory of Christ. The hireling hurteth, in that he doeth wrong, not in that he speaketh right: the grape bunch hangeth amid thorns; pluck the grape, avoid the thorn. Many that seek temporal advantages in the Church, preach Christ, and through them Christ's voice is heard; and the sheep follow not the hireling, but the voice of the Shepherd heard through the hireling.

For the sake of his flock the shepherd was sacrificed as though he were a sheep. He did not refuse death. He did not destroy his executioners as he had the power to do, for his passion was not forced on him. He laid down his life for his sheep of his own free will. "I have the power to lay it down," he said, "and I have the power to take it up again." By his passion he made atonement for our evil passions, by his death he cured our death, by his tomb he robbed the tomb, by the nails that pierced his flesh he destroyed the foundations of hell.Death held sway until Christ died. The grave was bitter, our prison was indestructible, until the Shepherd went down and brought to his sheep confined there the good news of their release. His appearance among them gave them a pledge of their resurrection and called them to a new life beyond the grave. "The good Shepherd lays down his life for his sheep" and so seeks to win their love.

"I am the good shepherd." The Lord showed himself to be the good shepherd with regard to the good shepherd's entrance; here he shows secondly with regard to the good shepherd's affection; and he does this indeed in the following manner. First, Christ's friendship toward his sheep is shown; second, his diligence; third, his providence; fourth, his munificence; fifth, from this, the discord of the Jews.

First, therefore, Christ's true friendship toward the sheep is shown in comparison to the love of hirelings, which is not true love. Therefore he says: "I am the good shepherd," and he shows this: "the good shepherd lays down his life for his sheep," from the vehement love which he has for them; whence he himself said below in the fifteenth chapter: "Greater love has no one than this, that one lay down his life for his friends." Such a shepherd was Paul, who said in Second Corinthians twelve: "Most gladly will I spend and be spent for your souls." Not so the hireling; on account of which he says:

It is asked concerning what he says: "The good shepherd lays down his life for his sheep."

From this it seems that a prelate is bound to die for his subjects. But against this: To suffer martyrdom is a work of supererogation; but no one is bound to works of supererogation unless he has bound himself by a vow: therefore it seems that a prelate is not bound to this.

Likewise it seems that all are bound to this; 1 John 3: "We ought to lay down our lives for the brethren."

It must be said that to die for the Lord's flock can be in three ways: either for promoting it from good to better, and thus it is a matter of supererogation with respect to all prelates; or for freeing it from imminent danger, and thus every prelate is bound, because he has undertaken the care of the Lord's flock, and "their blood will be required from his hand"; or for one constituted in the extremity of necessity, who cannot escape damnation unless a man exposes himself to death; and thus I say that it is a matter of necessity with respect to all, just as selling one's possessions and giving to the poor when they are in extreme necessity.

And the arguments run according to these ways.

He is called Jesus: Sometimes He calls Himself a shepherd, and says, "I am the good Shepherd." According to a metaphor drawn from shepherds, who lead the sheep, is hereby understood the Instructor, who leads the children-the Shepherd who tends the babes. For the babes are simple, being figuratively described as sheep. "And they shall all," it is said, "be one flock, and one shepherd." The Word, then, who leads the children to salvation, is appropriately called the Instructor (Paedagogue).

The divine Instructor is trustworthy, adorned as He is with three of the fairest ornaments-knowledge, benevolence, and authority of utterance;-with knowledge, for He is the paternal wisdom: "All Wisdom is from the Lord, and with Him for evermore;"-with authority of utterance, for He is God and Creator: "For all things were made by Him, and without Him was not anything made;"-and with benevolence, for He alone gave Himself a sacrifice for us: "For the good Shepherd giveth His life for the sheep;" and He has so given it. Now, benevolence is nothing but wishing to do good to one's neighbour for his sake.

As then we say that it belongs to the shepherd's art to care for the sheep; for so "the good shepherd giveth his life for the sheep;" so also we shall say that legislation, in as much as it presides over and cares for the flock of men, establishes the virtue of men, by fanning into flame, as far as it can, what good there is in humanity.

And if the flock figuratively spoken of as belonging to the Lord is nothing but a flock of men, then He Himself is the good Shepherd and Lawgiver of the one flock, "of the sheep who hear Him," the one who cares for them, "seeking," and finding by the law and the word, "that which was lost;" since, in truth, the law is spiritual and leads to felicity.

Feed us, the children, as sheep. Yea, Master, fill us with righteousness, Thine own pasture; yea, O Instructor, feed us on Thy holy mountain the Church, which towers aloft, which is above the clouds, which touches heaven. "And I will be," He says, "their Shepherd," and will be near them, as the garment to their skin. He wishes to save my flesh by enveloping it in the robe of immortality, and He hath anointed my body. "They shall call Me," He says, "and I will say, Here am I." Thou didst hear sooner than I expected, Master. "And if they pass over, they shall not slip," saith the Lord. For we who are passing over to immortality shall not fall into corruption, for He shall sustain us. For so He has said, and so He has willed. Such is our Instructor, righteously good. "I came not," He says, "to be ministered unto, but to minister." Wherefore He is introduced in the Gospel "wearied," because toiling for us, and promising "to give His life a ransom for many." For him alone who does so He owns to be the good shepherd. Generous, therefore, is He who gives for us the greatest of all gifts, His own life; and beneficent exceedingly, and loving to men, in that, when He might have been Lord, He wished to be a brother man; and so good was He that He died for us.

Having previously well and clearly shown how grievously those who lived in earlier times suffered from the hypocrisy of the false prophets and false shepherds, and having made manifest the advantages to be brought about by His own coming; having now also shown His own superiority by comparing the future destinies of the sheep, and being crowned as Conqueror by the votes of truth; He appropriately utters the words, I am the Good Shepherd. 'Certainly therefore,' He says, 'your plans against Me will be vain, since without being able to complain that I wish in any thing to damage the interests of the sheep, ye hesitate not to number Me with those who are wont to do this, and Him Who is truly good ye call evil, losing through your self-regard the ability to judge each matter fairly according to the injunction of the lawgiver.' Therefore He rebukes the rulers as unjust, as quite regardless of the words of Moses, as ignorant of the object of His coming, so that henceforth the prophet Isaiah may be acknowledged to speak truly concerning them, for he says: Woe unto them that call evil good, and good evil; that call sweet bitter, and bitter sweet; that put darkness for light, and light for darkness. For indeed will they not be found to do this, who treat the True Light, that is, Our Lord Jesus Christ, as darkness, by scrupling not to reckon our Good Shepherd as one of the falsely-named shepherds, or perhaps daring to esteem Him even less honourable than they? For such as professed themselves utterers of the Divine Word, and exercised themselves under the guise of prophecy in robbing the understanding of the common people and in cunningly stealing them from the way of truth, and led their followers astray to do their own pleasure instead of God's,----such as these were held in high esteem by those who seemed to be in power at that time. Certainly Shemaiah the Salamite opposed his own falsehood to God's words, and made himself bold against the reputation of Jeremiah; for the latter was in bonds, and the former had honour from Zedekiah as a reward for his lies. And now the wretched Pharisees going far beyond similar impiety, and characterised by more daring insolence, do not assign to Christ even the position allowed to false teachers. For indeed what did they actually say to some who were listening with great pleasure to His discourse? He hath a devil, and is mad; why hear ye Him? Wherefore Himself also says concerning them, by the prophet Isaiah: Woe unto them! for they have fled from Me; wretched are they, for they have been impious towards Me: though I have redeemed them, yet they have spoken lies against Me. And again: Their rulers shall fall by the sword for the rage of their tongue. For are they not worthy of every punishment, who foolishly whet their tongue to such a sharpness as to dare to say against Christ such things as are not becoming in any way for us, but only for those who hold similar opinions, either to receive within the ears or heedlessly to repeat?

He explains the proper method of testing a good shepherd, for He teaches that in a struggle for the salvation of the flock such a one ought not to hesitate to give up even life itself freely, a condition which was of course fulfilled by Christ. For man, having yielded to an inclination for sin, at once wandered away from love to God. On this account he was banished from the sacred and Divine fold, I mean the precincts of Paradise; and having been weakened by this calamity, he became the prey of really bitter and implacable wolves, the devil who had beguiled him to sin, and death which had been germinated from sin. But when Christ was announced as the Good Shepherd over all, in the struggle with this pair of wild and terrible beasts, He laid down His life for us. He endured the cross for our sakes that by death He might destroy death, and was condemned for our sakes that He might deliver all men from condemnation for sin, abolishing the tyranny of sin by means of faith, and nailing to His cross the bond that was against us, as it is written. Accordingly, the father of sin used to put us in Hades like sheep, delivering us over to death as our shepherd, according to what is said in the Psalms: but the really Good Shepherd died for our sakes, that He might take us out of the dark pit of death and prepare to enfold us among the companies of heaven, and give unto us mansions above, even with the Father, instead of dens situate in the depths of the abyss or the recesses of the sea. Wherefore also He somewhere says to us: Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

The ordinary weaknesses of human nature will explain all the weaknesses of bureaucracy and business government all over the world. The official need only be an ordinary man to be more indifferent to other people's children than to his own; and even to sacrifice other people's family prosperity to his own. He may be bored; he may be bribed; he may be brutal, for any one of the thousand reasons that ever made a man a brute. All this elementary common sense is entirely left out of account in our educational and social systems of today. It is assumed that the hireling will not flee, and that solely because he is a hireling. It is denied that the shepherd will lay down his life for the sheep; or for that matter, even that the she-wolf will fight for the cubs. We are to believe that mothers are inhuman; but not that officials are human. There are unnatural parents, but there are no natural passions; at least, there are none where the fury of King Lear dared to find them--in the beadle. Such is the latest light on the education of the young; and the same principle that is applied to the child is applied to the husband and wife. Just as it assumes that a child will certainly be loved by anybody except his mother, so it assumes that a man can be happy with anybody except the one woman he has himself chosen for his wife.

Will you think less of him … because to seek for what had wandered, the good Shepherd who lays down his life for the sheep came on the mountains and hills on which you used to sacrifice and found the wanderer. And having found it, he took it upon his shoulders, on which he also bore the wood. And having borne the wandering sheep, he brought it back to the life above. And having brought it back, he numbered it among those who have never strayed.

For behold, he who is good not by an accidental gift but essentially, says: "I am the good shepherd." And he adds the pattern of that same goodness for us to imitate, saying: "The good shepherd lays down his life for his sheep." He did what he taught; he showed what he commanded. The good shepherd laid down his life for his sheep, so that in our sacrament he might transform his body and blood, and satisfy with the nourishment of his flesh the sheep he had redeemed. The way has been shown to us through contempt of death that we should follow; the pattern has been set before us upon which we should be formed. First it is ours to mercifully spend our external goods on his sheep; but finally, if necessary, even to offer our death for those same sheep. From that first and lesser thing one arrives at the final and greater. But since the soul by which we live is incomparably far better than the earthly substance we possess externally, when will someone who does not give his substance for his sheep give his life for them? And there are some who, because they love earthly substance more than the sheep, deservedly lose the name of shepherd.

(Hom. xiv. in Evang.) And He adds what that goodness (forma bonitatis) is, for our imitation: The good Shepherd giveth His life for the sheep. He did what He bade, He set the example of what He commanded: He laid down His life for the sheep, that He might convert His body and blood in our Sacrament, and feed with His flesh the sheep He had redeemed. A path is shown us wherein to walk, despising death; a stamp is applied to us, and we must submit to the impression. Our first duty is to spend our outward possessions upon the sheep; our last, if it be necessary, is to sacrifice our life for the same sheep. Whoso doth not give his substance to the sheep, how can he lay down his life for them?

A Great matter, beloved, a great matter it is to preside over a Church: a matter needing wisdom and courage as great as that of which Christ speaketh, that a man should lay down his life for the sheep, and never leave them deserted or naked; that he should stand against the wolf nobly. For in this the shepherd differs from the hireling; the one always looks to his own safety, caring not for the sheep; the other always seeks that of the sheep, neglecting his own. Having therefore mentioned the marks of a shepherd, Christ hath put two kinds of spoilers; one, the thief who kills and steals; the other, one who doth not these things, but who when they are done doth not give heed nor hinder them.

(Hom. lx. 5) Our Lord shows here that He did not undergo His passion unwillingly; but for the salvation of the world.

When, in reply to this, the Lord had figured the restoration of the lost ewe, to whom else is it credible that he configured it but to the lost heathen, about whom the question was then in hand,-not about a Christian, who up to that time had no existence? Else, what kind of (hypothesis) is it that the Lord, like a quibbler in answering, omitting the present subject-matter which it was His duty to refute, should spend His labour about one yet future? "But a `sheep' properly means a Christian, and the Lord's `flock' is the people of the Church, and the `good shepherd' is Christ; and hence in the `sheep' we must understand a Christian who has erred from the Church's `flock.

So after giving evidence derived from these facts, he said to them, "I am the good Shepherd." Therefore, if I act against the thieves, not only am I not the cause of destruction for those who obey me, but I even invite them to eternal life. And so I appear to be the Shepherd because I work for the good of the sheep. Since he asserts this decisively, he proves his argument even more so, so that he may not appear to vainly portray himself as the good Shepherd. And so, with the intention of demonstrating this with different arguments, as well as the facts themselves, he says, "The good Shepherd lays down his life for the sheep." If, he says, the good Shepherd is the one who accepts suffering for every affliction of his sheep, since I am going to die for the salvation of the whole world, the testimony about me is beyond doubt. "I am the good Shepherd." Indeed, if the thief kills, on the contrary, not only do I not kill, but I also give new life to men and women after taking death from them. Therefore, in every respect, I appear to be the good Shepherd according to these facts.

Then He speaks also of the sufferings and says: "I lay down My life for the sheep," expressing by this that He goes to His sufferings not by compulsion, but voluntarily. By the word "lay down" He shows that no one takes it from Me, but I Myself give it up.

Here he explains the second clause of the parable, "he who enters by the door is the shepherd of the sheep" (10:2). First, he gives the explanation; secondly, he makes it clear (v 14). First, he explains that he is the good shepherd; secondly, he states the office of a good shepherd (v 11b); thirdly, he shows that the opposite is found in an evil shepherd (v 12).

He says, in regard to the first, I am the good shepherd. That Christ is a shepherd is clear enough, for as a flock is led and fed by the shepherd, so the faithful are nourished by Christ with spiritual food, and even with his own body and blood: "For you were straying like sheep, but now have returned to the Shepherd and Guardian of your souls" (1 Pet 2:25); "He will feed his flock like a shepherd" (Is 40:11). To distinguish himself from an evil shepherd and thief, he adds, good. Good, I say, because he fulfills the office of a shepherd, just as a soldier is called good who fulfills the office of a soldier. But since Christ had said above that the shepherd enters by the door, and here he says that he is the shepherd, and before he said he was the door (v 9), then he must enter through himself. And he does enter through himself, because he manifests himself and through himself knows the Father. We, however, enter through him, because it is by him that we are led to happiness.

Note that only he is the door, because no one else is the true light, but only shares in the light: "He," John the Baptizer, "was not the light, but came to bear witness to the light" (1:8). But we read of Christ that "He was the true light, which enlightens every man" (1:9). Therefore, no one else refers to himself as a door; Christ reserved this for himself. But being a shepherd he did share with others, and conferred it on his members: for Peter was a shepherd, and the other apostles were shepherds, as well as all good bishops: "I will give you shepherds after my own heart" (Jer 3:15). Now, although the Church's rulers, who are her children, are all shepherds, as Augustine says, yet he expressly says, I am the good shepherd, in order to emphasize the virtue of charity. For no one is a good shepherd unless he has become one with Christ by love, and has become a member of the true shepherd.

The office of a good shepherd is charity; thus he says, the good shepherd lays down his life for the sheep. It should be noted that there is a difference between a good shepherd and an evil one: the good shepherd is intent upon the welfare of the flock, but the evil one is intent upon his own. This difference is touched upon by Ezekiel (34:2): "Ho, shepherds of Israel who have been feeding yourselves! Should not shepherds feed the sheep?" Therefore, one who uses the flock only to feed himself is not a good shepherd. From this it follows that an evil shepherd, even over animals, is not willing to sustain any loss for the flock, since he does not intend the welfare of the flock, but his own. But a good shepherd, even over animals, endures many things for the flock whose welfare he has at heart. Thus Jacob said in Genesis (31:40): "By day the heat consumed me, and the cold by night." However, when dealing with mere animals it is not necessary that a good shepherd expose himself to death for the safety of the flock. But because the spiritual safety of the human flock outweighs the bodily life of the shepherd, when danger threatens the safety of the flock the spiritual shepherd ought to suffer the loss of his bodily life for the safety of the flock. This is what our Lord says, the good shepherd lays down his life, i.e., his bodily life, for the sheep, the sheep who are his by authority and charity. Both are required, for they must belong to him and he must love them; the first without the second is not enough. Furthermore, Christ has given us an example of this teaching: "He laid down his life for us; and we ought to lay down our lives for the brethren" (1 Jn 3:16).

"But the hireling, and he who is not the shepherd, whose own the sheep are not," because he does not love them, but the profit for which he serves. On this Gregory says: "A hireling is one who holds the place of the shepherd, but does not seek the profit of souls, who yearns for earthly advantages, who rejoices in the honor of prelacy, who is delighted by the reverence shown to him by men"; of whom can be said that word from Matthew 6: "Amen I say to you, they have received their reward." This one, namely, "sees the wolf coming and leaves the sheep and flees," because he fears the wolf and does not love the sheep. "The wolf, as Gregory says, comes upon the sheep when any unjust person oppresses the faithful and the humble." Of such wolves, Acts 20: "I know," Paul says, "that after my departure ravenous wolves will enter in among you, not sparing the flock." At the coming of such a wolf the hireling leaves the sheep; Zechariah 11: "O shepherd and idol, abandoning the flock!" Upon this hireling's flight follows the scattering of the sheep; and therefore he says: "And the wolf seizes and scatters the sheep": Ezekiel 34: "My flocks were scattered over the face of the earth, and there was none who sought them." And the reason for the aforesaid is given, namely the defect of true friendship.

It is asked here concerning the hireling, whether he should be cast out and prohibited.

That he should be prohibited from the sheep seems to be indicated here, because he is censured.

But that he should be tolerated seems to follow: Philippians 1: "Whether by occasion or by truth Christ is announced, in this also I rejoice and shall rejoice."

But that he should be praised; Luke 15: "How many hirelings in my father's house abound in bread?" There Ambrose says that they abound in faith, hope, and charity.

It must be said that the hireling differs from the thief: because the hireling speaks the truth and preserves the sheep, but the thief speaks falsehood and tears the sheep apart, like a heretic; and this one is entirely to be cast out, but the hireling is to be tolerated. But here there is a twofold distinction: because some serve for a temporal reward, and such a one is to be tolerated, but nevertheless censured: some serve for an eternal reward, and such a one is to be tolerated and approved, but nevertheless is not entirely to be extolled; but one who serves from love alone is to be extolled with praises.

Having made a skilful comparison between the prating speeches and lawless daring of some and the splendour of His own works, and having characterised and described the former as thieves and robbers and climbers into the sheepfold by some other way, and Himself as the really Good Shepherd; He now passes on to speak of the rulers of the Jews themselves, and shows His own leadership to be better than that of the Pharisees. And the demonstration of this again He makes most evident to them by means of a comparison. For He sets in contrast as it were with their heedlessness and indifference His own watchfulness and love; and again accuses them of caring nothing for the flock, whereas He says His care for it was so intense that He despised even life, which to all is so dear. And He explains the proper method of testing a good shepherd, for He teaches that in a struggle for the salvation of the flock such a one ought not to hesitate to give up even life itself freely, a condition which was of course fulfilled by Christ. For man, having yielded to an inclination for sin, at once wandered away from love to God. On this account he was banished from the sacred and Divine fold, I mean the precincts of Paradise; and having been weakened by this calamity, he became the prey of really bitter and implacable wolves, the devil who had beguiled him to sin, and death which had been germinated from sin. But when Christ was announced as the Good Shepherd over all, in the struggle with this pair of wild and terrible beasts, He laid down His life for us. He endured the cross for our sakes that by death He might destroy death, and was condemned for our sakes that He might deliver all men from condemnation for sin, abolishing the tyranny of sin by means of faith, and nailing to His cross the bond that was against us, as it is written. Accordingly, the father of sin used to put us in Hades like sheep, delivering us over to death as our shepherd, according to what is said in the Psalms: but the really Good Shepherd died for our sakes, that He might take us out of the dark pit of death and prepare to enfold us among the companies of heaven, and give unto us mansions above, even with the Father, instead of dens situate in the depths of the abyss or the recesses of the sea. Wherefore also He somewhere says to us: Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. These words apply to the sheep tended by Christ: but let us now consider the state of the flocks of those others. Surely, by him who looks carefully and fairly into their condition, those others will be detected as nothing else than hirelings and false shepherds and wretches and betrayers and cowards, who have never taken any thought for the benefit of the sheep, but eagerly grasp on every side at whatever seems pleasing in any way to themselves individually. For they were hirelings, according to the Saviour's words, whose own the sheep were not. No: the sheep were Christ's, Who hired those men from the beginning, and appointed the priests to the highest honours and headships over the people of the Jews: but they, [dishonouring] so dignified [a position], and altogether neglecting the sheepfold, betrayed the sheep to the wolf, and we will briefly explain how they did it. In earlier times the numerous people of the Jews acknowledged God only for their king: to Him they paid the half-shekel, to Him they offered sacrifices and brought the observance of the Law as a sort of tribute. But there came upon them like some savage wolf a man of foreign race, imposing on them the name and the reality of slavery, and laying on them the yoke of a human sovereignty, compelling them somehow to adopt a strange and unwonted manner of life, demanding tribute, plundering the kingdom of God. For it was of course necessary for them when reduced to such distress to submit to the enactments of their conqueror. The foreigner came, overthrowing the rule which is from God, that is, the tribe ordained to minister in holy things, to whom judgment and the magistracy were committed by God; changing everything and exercising oppression; causing his own image to be struck on the coins, and practising all manner of arrogance. Against such intolerable insolence the shepherds did not show vigilance. They saw the wolf coming, and abandoned the flock, and fled, for the sheep were not their own; they did not call upon Him Who was able to help, Who delivered them out of the hands of the people of Babylon, and turned away the Assyrians, Who slew by the hand of an angel a hundred and eighty five thousand of the foreigners. And that the people of Israel were in no small degree injured and demoralised by the acceptance of the rule of the aliens, I mean under those of foreign race, thou mayest learn from the actual result. For at one time Pilate rebuked the unlawful boldness of the Jews, because they bade him crucify the Lord, and when he publicly said: Shall I crucify your King? they then actually at once threw aside their servitude under God, and burst asunder the bonds of their old allegiance, and proceeded to subject themselves as it were to a new yoke, exclaiming without more ado: We have no king but Caesar. And these things, both what the people did and what they cried out, appeared to their leaders to be right and proper; certainly therefore we must ascribe to them the authorship of all the people's misfortunes. So they are condemned, and very reasonably, as betrayers of the sheep, as wretches and cowards and most certainly 12 fond of fighting, even refusing altogether to protect and defend the sheep placed in their charge. Wherefore also God reproves them, saying: For the shepherds became brutish, and did not seek the Lord; therefore none of the flock had understanding, and they were scattered. From the events themselves therefore it is made manifest that Christ is a really Good Shepherd of sheep, but that the others are corrupters rather than good [shepherds] and are altogether to be excluded from any praise for sincerity.

The ordinary weaknesses of human nature will explain all the weaknesses of bureaucracy and business government all over the world. The official need only be an ordinary man to be more indifferent to other people's children than to his own; and even to sacrifice other people's family prosperity to his own. He may be bored; he may be bribed; he may be brutal, for any one of the thousand reasons that ever made a man a brute. All this elementary common sense is entirely left out of account in our educational and social systems of today. It is assumed that the hireling will not flee, and that solely because he is a hireling. It is denied that the shepherd will lay down his life for the sheep; or for that matter, even that the she-wolf will fight for the cubs. We are to believe that mothers are inhuman; but not that officials are human. There are unnatural parents, but there are no natural passions; at least, there are none where the fury of King Lear dared to find them--in the beadle. Such is the latest light on the education of the young; and the same principle that is applied to the child is applied to the husband and wife. Just as it assumes that a child will certainly be loved by anybody except his mother, so it assumes that a man can be happy with anybody except the one woman he has himself chosen for his wife.

He is called not a shepherd but a hireling who feeds the Lord's sheep not out of heartfelt love but for temporal wages. Indeed, a hireling is one who holds the position of shepherd but does not seek the profit of souls; he gapes after earthly advantages, rejoices in the honor of his office, feeds on temporal gains, and delights in the reverence shown him by men. For these are the wages of the hireling: that for the very labor he performs in governance, he finds here what he seeks, and remains a stranger to the inheritance of the flock hereafter. But whether one is truly a shepherd or a hireling cannot be known with certainty if no occasion of necessity arises. In times of tranquility, the hireling often stands guard over the flock just as the true shepherd does; but when the wolf comes, it reveals with what spirit each one was standing guard over the flock. For the wolf comes upon the sheep when any unjust man and plunderer oppresses the faithful and humble. But he who appeared to be a shepherd and was not abandons the sheep and flees, because while he fears danger to himself from the wolf, he does not presume to resist his injustice. He flees not by changing his location but by withdrawing his support. He flees because he saw injustice and remained silent. He flees because he hid himself in silence.

But there is another wolf who without ceasing daily tears apart not bodies, but minds, namely the malignant spirit, who prowling around lies in wait for the sheepfolds of the faithful and seeks the deaths of souls. Concerning this wolf it is soon added: "And the wolf seizes and scatters the sheep." The wolf comes and the hireling flees, because the malignant spirit tears apart the minds of the faithful in temptation, and he who holds the place of pastor has no care of solicitude. Souls perish, and he himself rejoices in earthly advantages. The wolf seizes and scatters the sheep when he drags one person into lust, inflames another with avarice, raises another up in pride, divides another through wrath, goads this one with envy, trips up that one in deceit. The devil, as it were, scatters the flock like a wolf when he slays the faithful people through temptations. But against these things the hireling is kindled by no zeal, aroused by no fervor of love: because while he seeks only external advantages, he negligently permits the internal losses of the flock.

(Hom. in Evang. xiv.) Some there are who love earthly possessions more than the sheep, and do not deserve the name of a shepherd. He who feeds the Lord's flock for the sake of temporal hire, and not for love, is an hireling, not a shepherd. An hireling is he who holds the place of shepherd, but seeketh not the gain of souls, who panteth after the good things of earth, and rejoices in the pride of station.

(Hom. in Evang. xiv.) But whether a man be a shepherd or an hireling, cannot be told for certain, except in a time of trial. In tranquil times, the hireling generally stands watch like the shepherd. But when the wolf comes, then every one shows with what spirit he stood watch over the flock.

(Hom. in Evang. xiv.) The wolf too cometh upon the sheep, whenever any spoiler and unjust person oppresses the humble believers. And he who seems to be shepherd, but leaves the sheep and flees, is he who dares not to resist his violence, from fear of danger to himself. He flees not by changing place, but by withholding consolation from his flock. The hireling is inflamed with no zeal against this injustice. He only looks to outward comforts, and overlooks the internal suffering of his flock. The hireling fleeth, because he is an hireling, and careth not for the sheep. The only reason that the hireling fleeth, is because he is an hireling; as if to say, He cannot stand at the approach of danger, who doth not love the sheep that he is set over, but seeketh earthly gain. Such an one dares not face danger, for fear he should lose what he so much loves.

(Hom. lx. 5) He then gives the difference between the shepherd and the hireling: But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth.

That "the harvest is great, but the workmen are few," this also is well-known and manifest. Let us, therefore, "ask of the Lord of the harvest" that He would send forth workmen into the harvest; [Matthew 9:37-38] such workmen as "shall skilfully dispense the word of truth;" workmen "who shall not be ashamed;" faithful workmen; workmen who shall be "the light of the world;" [Matthew 5:14] workmen who "work not for the food that perisheth, but for that food which abideth unto life eternal;" [John 6:27] workmen who shall be such as the apostles; workmen who imitate the Father, and the Son, and the Holy Spirit; who are concerned for the salvation of men; not "hireling" [John 10:12-13] workmen; not workmen to whom the fear of God and righteousness appear to be gain; not workmen who "serve their belly;" not workmen who "with fair speeches and pleasant words mislead the hearts of the innocent;" [Romans 16:18] not workmen who imitate the children of light, while they are not light but darkness — "men whose end is destruction;" [Philippians 3:9] not workmen who practise iniquity and wickedness and fraud; not "crafty workmen;" [2 Corinthians 11:13] not workmen "drunken" and "faithless;" nor workmen who traffic in Christ; not misleaders; not "lovers of money; not malevolent."

Why, a shepherd like this would be kicked off the farm! The wages held for him until the time of his discharge would be kept from him as compensation! In fact, the master's losses would need to be compensated from this shepherd's savings.

But Christ, confirming these foreshadowings Himself, adds: "The bad shepherd is he who, on seeing the wolf, flees, and leaves the sheep to be torn in pieces." Why, a shepherd like this will be tuned off from the farm; the wages to have been given him at the time of his discharge will be kept from him as compensation; nay, even from his former savings a restoration of the master's loss will be required; for "to him who hath shall be given, but from him who hath not shall be taken away even that which he seemeth to have.

He also hints at the rebels, mentioned more than once. "They," He says, "did not lay down their lives for the sheep, but abandoned their followers, for they were hirelings." But the Lord Himself did the opposite. When they seized Him, He said: "If you seek Me, then let these go their way, that the word might be fulfilled, that none of them perished" (Jn. 18:8–9, 12), and this at a time when the Jews came against Him worse than wolves against sheep. "For they came," it says, "with swords and clubs to seize Him" (Lk. 22:52). By the wolf here one can also understand the mental enemy, whom Scripture calls both a lion (1 Pet. 5:8), and a scorpion (Luke 10:19), and a serpent (Gen. 3:1; Ps. 91:13). It is said that he "snatches" the sheep when he devours someone through an evil deed; he "scatters" when by means of evil thoughts he disturbs the soul. He can rightly be called a thief as well, who "steals" through crafty thoughts, "kills" through consent to them, and "destroys" through the deed itself. Sometimes a malicious thought assails someone — this is the stealing. If the person consents to the wicked suggestion, then, one might say, the devil kills him. And when the person actually carries out the evil, then he perishes. Perhaps this is also what the words mean: "The thief comes only to steal, kill, and destroy."

Now he considers the evil shepherd, showing that he possesses characteristics contrary to those of the good shepherd. First, he mentions the marks of an evil shepherd; secondly, he shows how these marks follow one another (v 12). Concerning the first he does two things: first, he gives the marks of an evil shepherd; secondly, he mentions the danger which threatens the flock because of an evil shepherd: the wolf snatches them and scatters them.

Note that from what has been said about the good and evil shepherd, there are three differences in their traits: first in their intentions; secondly, in their solicitude; and thirdly in their affections.

First, they differ in their intentions, and this is implied by their very names. For the first is called a good shepherd, and this implies that he intends to feed the flock: "Should not shepherds feed the sheep?" (Ez 34:2). But the other one, the evil shepherd, is called a hireling, as though he were intent on his wages. Thus they differ in this: the good shepherd looks to the benefit of the flock, while the hireling seeks mainly his own advantage. This is also the difference between a king and a tyrant, as the Philosopher says, because when a king rules he intends to benefit his subjects, while a tyrant seeks his own interest. So a tyrant is like a hireling: "If it seems right to you, give me my wages" (Zech 11:12).

But may not even good shepherds seek a wage? It seems so, for "Reward those who wait for thee" (Si 36:16); "The Lord God comes…his reward is with him" (Is 40:10); "How many of my father's hired servants have bread enough and to spare!" (Lk 15:17).

I answer that wages can be taken in a general sense and in a proper sense. In a general sense, a wage is anything conferred by reason of merits. And because everlasting life, which is God - "This is true God and eternal life" (1 Jn 5:20) - is conferred by reason of merits, everlasting life is said to be a wage. And this is a wage that every good shepherd can and should seek. In the strict sense, however, a wage is different from an inheritance, and a wage is not sought after by a true child, who is entitled to the inheritance. A wage is sought after by servants and hirelings. Thus, since everlasting life is our inheritance, any one who works with an eye towards it is working as a child; but any one who aims at something different (for example, one who longs for worldly gain, or takes delight in the honor of being a prelate) is a hireling.

Secondly, they differ in their solicitude. We read of the good shepherd that the sheep are his own, not only as a trust, but also by love and solicitude: "I hold you in my heart" (Phil 1:7). On the other hand, it is said of the hireling, whose own the sheep are not, i.e., the hireling has no care for them: "My shepherds have not searched for my sheep, but the shepherds have fed themselves" (Ez 34:8).

Thirdly, they differ in their affections. For the good shepherd, who loves his flock, lays down his life for it, i.e., he exposes himself to dangers that affect his bodily life. But the evil shepherd, because he has no love for the flock, flees when he sees the wolf. Thus he says, he sees the wolf coming and leaves the sheep and flees. Here, the wolf is understood in three ways. First, for the devil as tempting: "What fellowship has a wolf with a lamb? No more has a sinner with a godly man" (Si 13:17). Secondly, it stands for the heretic who destroys: "beware of false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves" (Matt 7:15); "I know that after my departure fierce wolves will come in among you, not sparing the flock" (Acts 20:29). Thirdly, it stands for the raging tyrant: "Her princes in the midst of her are like wolves" (Ez 22:27). Therefore, the good shepherd must guard the flock against these three wolves, so that when he sees the wolf, i.e., the devil tempting, the deceiving heretic and the raging tyrant, he can oppose him. Against those who do not, we read, "You have not gone up into the breaches, or built up a wall for the house of Israel" (Ez 13:5).

Accordingly, we read of the evil shepherd that he leaves the sheep and flees: "Woe to my worthless shepherd, who deserts the flock" (Zech 11:17). As if to say: You are not a shepherd, but only appear to be one: "Even her hired soldiers in her midst are like fatted calves; yea, they have turned and fled together, they do not stand" (Jer 46:21).

But in Matthew (10:23) we find the contrary: "When they persecute you in one town, flee to the next." Therefore, it seems to be lawful for a shepherd to flee. I reply that there are two answers to this. One is that given by Augustine in his Commentary on John. There are two kinds of flight: that of the soul and that of the body. When we read here, he leaves the sheep and flees, we can understand it to mean the flight of the soul: for when an evil shepherd fears personal danger from a wolf, he does not dare to resist his injustices but flees, not by running away, but by withdrawing his encouragement, refusing to care for his flock.

This should be the explanation when considering the first kind of wolf, the tempting devil, because it is not necessary to physically flee from the devil.

But since sometimes a shepherd does flee physically because of certain wolves, such as powerful heretics and tyrants, another answer must be given, as found in Augustine's Letter to Honoratus. As he says, it seems lawful to flee, even physically, from the wolves, not only because of the authority of our Lord, as cited above, but because of the example of certain saints, as Athanasius and others, who fled from their persecutors. For what is censured is not the flight itself, but the neglect of the flock; so, if the shepherd could flee without abandoning his flock, it would not be blameworthy. Sometimes it is the prelate himself who is the one sought, and at other times, it is the entire flock. It is obvious that if the prelate alone is sought, others can be assigned to guard the flock in his territory, and console and govern the flock in his place. So if he flees under these circumstances, he is not said to leave the sheep. In this way, it is lawful to flee in certain cases. But if the whole flock is sought, then either all the shepherds should be with the people, or some should remain while the others leave. But if all desert the flock, then these words apply, he sees the wolf coming and leaves the sheep and flees.

Here he mentions the twofold danger that threatens. One is the ravaging of the sheep; so he says, and the wolf snatches them, i.e., takes for himself what belongs to another, for the faithful are Christ's sheep. Therefore, leaders of sects and wolves snatch the sheep when they entice Christ's faithful to their own teachings: "My sheep have become food for all the wild beasts" (Ez 34:8). The other danger is that the sheep be scattered; so he says, and scatters them, insofar as some are led astray and others persevere: "My sheep were scattered over all the face of the earth, with none to search or seek for them" (Ez 34:6).

"But the hireling flees, because he is a hireling, and the sheep are not his concern," that is, because he loves the reward and not the sheep. Whence Gregory: "He who, in presiding over the sheep, does not love the sheep but seeks earthly gain, cannot stand firm in danger for the sheep." Of such is said Ezekiel 13: "You did not go up against the adversary, nor did you set yourselves as a wall for the house of Israel, to stand in battle on the day of the Lord." Gregory: "He flees, because he kept silent," because he was afraid: for fear is flight.

The ordinary weaknesses of human nature will explain all the weaknesses of bureaucracy and business government all over the world. The official need only be an ordinary man to be more indifferent to other people's children than to his own; and even to sacrifice other people's family prosperity to his own. He may be bored; he may be bribed; he may be brutal, for any one of the thousand reasons that ever made a man a brute. All this elementary common sense is entirely left out of account in our educational and social systems of today. It is assumed that the hireling will not flee, and that solely because he is a hireling. It is denied that the shepherd will lay down his life for the sheep; or for that matter, even that the she-wolf will fight for the cubs. We are to believe that mothers are inhuman; but not that officials are human. There are unnatural parents, but there are no natural passions; at least, there are none where the fury of King Lear dared to find them--in the beadle. Such is the latest light on the education of the young; and the same principle that is applied to the child is applied to the husband and wife. Just as it assumes that a child will certainly be loved by anybody except his mother, so it assumes that a man can be happy with anybody except the one woman he has himself chosen for his wife.

Hence it is soon added: "But the hireling flees, because he is a hireling, and the sheep do not pertain to him." For the sole reason why the hireling flees is because he is a hireling. As if it were said openly: He who in presiding over the sheep does not love the sheep but seeks earthly gain cannot stand firm in danger to the sheep. For while he embraces honor, while he rejoices in temporal advantages, he trembles to oppose himself against danger, lest he lose what he loves. But because our Redeemer made known the faults of the false pastor, He again shows the form upon which we ought to be imprinted.

The Lord acts quite differently from this thief. He gives divine life, illuminates both our thoughts with good inspirations and our bodies with good deeds; He gives also something superabundant, namely that we can bring benefit to others as well through the gift of teaching, and also the Kingdom of Heaven, as if granting us some additional reward. He is truly the Good Shepherd, and not a hireling, as were the Jewish leaders, who did not care for the people but had in view only to receive payment from them. For they sought not the benefit of the people, but their own profit from the people.

Now he shows how the above-mentioned marks are related, for the third follows from the first two. Since the evil shepherd seeks his own advantage and has no love or solicitude for the flock, it follows that he is not willing to endure any inconvenience for them. Thus he says of the hireling, he flees, for this reason, because he is a hireling, that is, he seeks his own advantage, which is the first mark; and cares nothing for the sheep, i.e., he does not love them, and is not solicitous for them, which is the second mark. So we read in Job (39:16) about the evil shepherd: "She deals cruelly with her young, as if they were not hers." The opposite is true of the good shepherd, for he seeks the welfare of his flock, and not his own: "Not that I seek the gift; but I seek the fruit which increases to your credit" (Phil 4:17). Furthermore, he is concerned for his sheep, that is, he loves them and is solicitous for them: "I hold you in my heart" (Phil 1:7).

When He saith, "As the Father knoweth me, even so know I the Father," who can be ignorant of His meaning? For He knoweth the Father by Himself, and we by Him. That He hath knowledge by Himself, we know already: that we also have knowledge by Him, we have likewise learned, for this also we have learned of Him. For He Himself hath said: "No one hath seen God at any time; but the only-begotten Son, who is in the bosom of the Father, He hath declared Him." And so by Him do we also get this knowledge, to whom He hath declared Him. In another place also He saith: "No one knoweth the Son, but the Father; neither knoweth any one the Father, save the Son, and he to whomsoever the Son will reveal Him." As He then knoweth the Father by Himself, and we know the Father by Him; so into the sheepfold He entereth by Himself, and we by Him.

"I am the good shepherd." Here Christ's diligence toward the sheep is noted, which consists in the discernment and knowledge of the sheep, on account of which he calls himself the good shepherd: wherefore he says: "I am the good shepherd, and I know my sheep, and my sheep know me"; and in this is noted his diligence, according to that word of Proverbs 27: "Be diligent to know the countenance of your cattle, and consider your flocks"; 2 Timothy 2: "The Lord knows who are his." This diligence he makes manifest through a comparison; whence he adds:

You may learn, if you will, the profound wisdom of the most holy Shepherd and instructor, the Lord of the universe and the Word of the Father. He presents himself to us by way of allegory as the shepherd of the sheep, and so in this way serves also as the teacher of children. Speaking through Ezekiel to the Jewish elders, he gives them a salutary example of true care. "I will bind up the injured and will heal the sick; I will bring back the strays and pasture them on my holy mountain." These are the promises of the good Shepherd. Pasture us children like sheep, O Lord. Fill us with your own food, the food of righteousness. As our instructor, feed us on your holy mountain, the church above the clouds that touches the heavens.

Again He exults in having gained the victory and obtained the suffrages [of His hearers to the effect] that He ought to be acknowledged as ruler of the Jews, suffrages not expressed by the open testimony of any, but arising from the investigation of facts which has just been |79 undertaken. For just as after He contrasted His own works with the villainies brought about by the false-prophets, and showed the result of His doings to be better than that of their falsehood: for He says that they came, unbidden, merely to steal and to kill and to destroy, to tell lies and to say things unlawful; but that He Himself was come that the sheep might have not life merely, but also something more; beautifully and rightly He exclaimed: I am the Good Shepherd: so also here, after characterising the really good shepherd as one who is ready to die on behalf of the sheep, and willing to lay down his life for them, whereas the hireling, even the foreign ruler, is a wretch and a coward and worthy of all such names previously given him; since He knows that He Himself is going to lay down His life for the sheep, with good reason He again cries aloud: I am the Good Shepherd. For He Who in all things hath the pre-eminence must of course be superior to all, so that the Psalmist once more may appear truthful, when he says somewhere unto Him: That Thou mightest be justified in Thy words and victorious when Thou art judged.

And besides what has been said, this other matter also deserves consideration. For my own part I think that teaching intended to be of great benefit to the people of the Jews was urged upon them by the Lord, not merely by His own words, but also the utterances of the Prophets, to persuade them to a willingness to think according to right reason, and to know of a certainty that He is the Good Shepherd and the others are not so. And whence? Surely it would not be unreasonable to suppose that even if they were not persuaded by words of His, yet at any rate they would not be unwilling to yield to those of their own Prophets. He accordingly says: I am the Good Shepherd, bringing to their remembrance as it were the words spoken by the voice of Ezekiel and recalling them to the minds of the Jews. For thus speaks the Prophet concerning Christ and those whose lot it was to rule the flock of the Jews: Thus saith the Lord God: O shepherds of Israel, do shepherds feed themselves? do not shepherds feed their flocks? Behold, ye consume the milk, and clothe yourselves with the wool, and ye slay them that are fat; but ye feed not My sheep. The diseased ye have not strengthened, neither have ye refreshed the side, neither have ye bound up the broken, neither have ye turned back the strayed, neither have ye sought the lost; but ye have killed even the strong with hardships. And My sheep were scattered because there were no shepherds, and they became meat to all the beasts of the field: and My sheep were scattered on every mountain, and upon every high hill, and over the face of all the earth; and there was none who sought them or turned them back. For the one aim of the rulers of the Jews was to look only for their own gain, and to make money out of the offerings of their subjects, and to collect tributes, and to impose burdens over and above the law, but certainly not to take any account of anything which was likely to benefit or able to keep in safety the people in their charge. Wherefore again the really excellent Shepherd speaks concerning them in these words: Thus saith the Lord God: Behold, I am against the shepherds, and I will require My sheep at their hands, and. I will cause them to cease from feeding My sheep; neither shall the shepherds feed themselves any more: and I will deliver My sheep out of their mouth, and they shall no longer be unto them for meat. And again, after other words: And I will set up One Shepherd over them, and He shall feed them, even My Servant David; and He shall be their Shepherd, and I the Lord will be their God, and David shall be a Prince among them: I the Lord have spoken it. And I will make with David a covenant of peace, and I will cause the evil beasts to disappear out of the land; and they shall dwell in the wilderness and sleep in the woods. And I will set them round about My hill, and I will give you rain, even the rain of blessing, and the trees of the field shall yield their fruit, and the earth shall yield her increase. Surely in these words God very well and distinctly declares that the unholy multitude of the Pharisees shall be removed from the leadership of the Jews, and manifestly announces that after them shall be set over the rational flocks of believers He Who is of the seed of David according to the flesh, even Christ. For by Him God hath concluded a covenant of peace, namely, the Evangelic and Divine proclamation, which leads us to reconciliation with God, and wins the kingdom of heaven. Likewise also through Him comes the rain of blessing, that is, the first-fruits of the Spirit, making as it were a fruitful land of the soul in which it dwells. And since the Pharisees caused no small grief to their sheep, in no wise feeding them, but rather suffering them to be in many ways tormented, whereas Christ saved His sheep and was shown to be a giver and promoter of blessings from above, He appears to be right in this which He says of Himself: I am the Good Shepherd.

And let no one find it a stumbling-block, I pray you, that God the Father called Him Who was made Man of the seed of David a servant, although He is by Nature God and Very Son; but let it rather be understood, that He has humbled Himself, taking the form of a servant. He is therefore called by God the Father by a name suitable to His assumed form.

When Jesus says, "I know my own and my own know me, as the Father knows me and I know the Father," it is equivalent to saying, I shall enter into a close relationship with my sheep, and my sheep shall be brought into a close relationship with me, according to the manner in which the Father is intimate with me, and again I also am intimate with the Father. For God the Father knows his own Son and the fruit of his [i.e., the Father's] substance because he is truly his parent. And again, the Son knows the Father, beholding him as God in truth, since he is begotten of him. In the same way, we also, being brought into a close relationship with God the Father, are called his family and are spoken of as children, according to what he himself said: "Behold, I and the children whom God has given me." Truly, we are called the family of the Son, and in fact we are part of his family. Through our relationship to the Son, we are related to God the Father, because the Only Begotten, who is God of God, was made man, and though separate from all sin, he assumed our human nature.

"I am the good Shepherd." And He adds: "And I know my sheep," that is, I love them, "and my sheep know me." As if He were saying openly: Those who love follow in obedience. For he who does not love the truth has not yet come to know it at all.

Since, therefore, you have heard, most beloved brethren, our peril, consider in the Lord's words also your own peril. See whether you are his sheep, see whether you know him, see whether you know the light of truth. But I say "know" not through faith, but through love. I say "know" not from belief, but from action. For the same John the Evangelist who speaks these things testifies, saying: "He who says that he knows God, and does not keep his commandments, is a liar."

(Hom. in Evang. xiv.) As if He said, I love My sheep, and they love and follow Me. For he who loves not the truth, is as yet very far from knowing it.

From both Christ distinguisheth Himself; from those who came to spoil, by saying, "I am come that they might have life, and that they might have more abundantly"; and from those who cared not for the sheep being carried away by wolves, by never deserting them, but even laying down His life for them, that the sheep might not perish. For when they desired to kill Him, He neither altered His teaching, nor betrayed those who believed on Him, but stood firm, and chose to die. Wherefore He continually said, "I am the good Shepherd." Then because His words appeared to be unsupported by testimony, (for though the, "I lay down My life," was not long after proved, yet the, "that they might have life, and that they might have more abundantly," was to come to pass after their departure hence in the life to come,) what doth He? He proveth one from the other; by giving His mortal life (He proveth) that He giveth life immortal. As Paul also saith, "If when we were enemies we were reconciled to God by the death of His Son, much more being reconciled we shall be saved." (Rom. v. 10.) And again in another place, "He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?" (Rom. viii. 32.)

Then because He said above "And the sheep hear his voice, and follow him," lest any should say, "What then is this to those who believe not?" hear what He addeth "And I know My sheep, and am known of Mine." As Paul declared when he said, "God hath not rejected His people whom He foreknew"; and Moses, "The Lord knew those that were His"; "those," He saith, "I mean, whom He foreknew." Then that thou mayest not deem the measure of knowledge to be equal, hear how He setteth the matter right by adding, "I know My sheep, and am known of Mine." But the knowledge is not equal. "Where is it equal?" In the case of the Father and Me, for there, "As the Father knoweth Me, even so know I the Father." Had He not wished to prove this, why should He have added that expression? Because He often ranked Himself among the many, therefore, lest any one should deem that He knew as a man knoweth, He added, "As the Father knoweth Me, even so know I the Father." "I know Him as exactly as He knoweth Me." Wherefore He said, "No man knoweth the Son save the Father, nor the Father save the Son", speaking of a distinct kind of knowledge, and such as no other can possess.

And from this you can learn the difference between a shepherd and a hireling. The hireling does not know the sheep, which comes from the fact that he does not watch over them constantly. For if he constantly watched, he would know them. But the shepherd, such as the Lord is, knows His own sheep, and therefore cares for them, and they in turn know Him, because they benefit from His watchfulness and by habit recognize their Protector. Look. First He knows us, and then we know Him. And it is not possible to know God otherwise than by being known by Him (1 Cor. 13:12). For He first made Himself one with us through the flesh, becoming Man, and then we were made one with Him, receiving the gift of deification. Wishing to show that those who did not believe are unworthy of being known by God and are not His sheep, He said: "I know My own, and My own know Me," as it is written: "The Lord knows those who are His" (2 Tim. 2:19).

Hence the difference of the hireling and the Shepherd. The hireling does not know his sheep, because he sees them so little. The Shepherd knows His sheep, because He is so attractive to them.

For the deceivers did not expose their lives for the sheep, but, like hirelings, deserted their followers. Our Lord, on the other hand, protected His disciples: Let these go their way. (infr. 18:8)

Here our Lord proves his explanation. First, he restates what he intends to prove; secondly, he gives the proof, I know my own (v 14b); and thirdly, he amplifies on it (v 17).

He says, I am the good shepherd, which has been explained above: "As a shepherd seeks out his flock…so will I seek out my sheep" (Ez 34:12).

Then he says, I know my own, he proves what he says. Now he says two things about himself, that he is a shepherd, and that he is good. First, he proves that he is a shepherd; secondly, that he is a good shepherd.

He proves he is a shepherd by the two signs of a shepherd already mentioned. The first of these is that he calls his own sheep by name. Concerning this he says, I know my own: "The Lord knows those who are his" (2 Tim 2:19). I know, I say, not just with mere knowledge only, but with a knowledge joined with approval and love: "To him who loves us and has freed us from our sins" (Rev 1:5). The second sign is that the sheep hear his voice and know him. And concerning this he says, and my own know me. My own, I say, by predestination, by vocation and by grace. This is like saying: They love me and obey me. Thus, we must understand that they have a loving knowledge about which we read: "They shall all know me, from the least of them to the greatest" (Jer 31:34).

Now concerning their blasphemous assertion who say that the Son does not perfectly know the Father, we need not wonder: for having once purposed in their mind to wage war against Christ, they impugn also these words of His, "As the Father knoweth Me, even so know I the Father." Wherefore, if the Father only in part knoweth the Son, then it is evident that the Son doth not perfectly know the Father. But if it be wicked thus to speak, and if the Father perfectly knows the Son, it is plain that, even as the Father knoweth His own Word, so also the Word knoweth His own Father, of whom He is the Word.

"As the Father knows me, and I know the Father," so, supply, I know my own, and my own know me. Chrysostom: "'As' is a mark of similitude, not of equality," just as below in chapter 17 the Son, praying to the Father for his disciples, says, "that they may be one, as we also are." This diligence he also makes manifest through its effect: whence he says: "And I lay down my life for my sheep." So the Apostle, 1 Corinthians 15: "I die daily for your glory, brethren"; and the Lord himself, Jeremiah 12: "I have given my beloved soul into the hands of the wicked."

And I know Mine own, and Mine own know Me, even as the Father knoweth Me, and I know the Father.

Without sufficient thought any one might say that by these words the Lord wished to signify nothing more than this:----that He would be well-known to His own people, and would freely bestow knowledge concerning Himself upon those who believe on Him; and also that He would recognize His own people, manifestly implying that the recognition would not be without profit to those whose lot it might be to experience it. For what shall we say is better than being known by God? But since what is here expressed somehow claims for itself a keener scrutiny, especially because He added: As the Father knoweth Me and I know the Father; come and let us proceed towards such an understanding of the words before us. For I do not think that any living being who has a sound mind will say that he has power to be able to attain to such knowledge concerning Christ as that which we may suppose God the Father has concerning Him. For the Father alone knows His own Offspring, and is known by His own Offspring alone. For no one knoweth the Son, save the Father; nor again doth any know what the Father is, save the Son, according to the saying of the Saviour Himself. For that the Father is God and the Son likewise is Very God, we both know and have believed: but what their ineffable Nature is in its Essence is utterly incomprehensible to us and to all other rational creatures. How then shall we know the Son in like measure as the Father doth? For we must consider in what sense He declares that He will recognize us and be recognized by us, as He knoweth the Father and the Father Him.

Therefore we must also investigate what meaning we shall consistently attach to the words so as not to be out of harmony with the context; this we must seek for. For my part, I will not conceal that which comes into my mind; nevertheless let it be accepted [only] by such as are willing. For I think that in these words He means by "knowledge" not simply "acquaintance," but rather employs this word to signify "friendly relationship," either by kinship and nature, or as it were in the participation of grace and honour. In this way it is customary for the children of the Greeks to say they "know" not only those who are of more distant family relationship, but also, even their actual brothers. And that the Divine Scripture too speaks of friendly relationship as knowledge, we shall perceive from what follows. For Christ somewhere says concerning those who were not at all in friendly relationship with Him: Many will say to Me in that day, namely, in the Day of judgment, Lord, Lord, did we not by Thy Name do many mighty works, and cast out devils? Then will I profess unto them, Verily, I say unto you, I never knew you. Again if "knowledge" means simply "acquaintance," how can He Who has all things naked and laid open before His eyes, as it is written. Who even knows all things before they be,----how can He be without knowledge of any living beings? It is therefore quite unintelligible, or rather it is positively impious, to suspect that the Lord is without knowledge of any; and we will rather think that He means to speak of them as brought into no friendly relationship or communion with Him. As though He says: "I do not know you to have been lovers of virtue, or to have honoured My word, or to have joined yourselves unto Me by good works." Conformably with this thou wilt also understand what is spoken with regard to the all-wise Moses, when God says to him: I know thee above all [other men], and thou hast found grace in My sight; which signifies: "Thou, more than any other man, hast been brought into friendly relationship with Me, and hast obtained much grace." And when we say this, we do not take away the signification of "acquaintance" from the word "knowledge," but simply attach a more suitable meaning in harmony with our ideas on the subject. Accordingly, when He says: I know Mine, and am known by Mine, even as the Father knoweth Me, and I know the Father; it is equivalent to saying: "I shall enter into friendly relationship with My sheep, and My sheep shall be brought into friendly relationship with Me, according to the manner in which the Father is intimate with Me, and again I also am intimate with the Father." For just as God the Father knows His own Son and the Fruit of His Substance, by reason of being really His Parent; and again, the Son knows the Father, holding Him as God in truth, inasmuch as He is Begotten of Him: in the same way, we also, being brought into friendly relationship with Him, are called His kindred and are spoken of as children, according to that which was said by Him: Behold, I and the children whom God hath given Me. And we both are and are called the kindred in truth of the Son, and through Him of the Father; because the Only-Begotten, being God of God, was made Man, assuming the same nature as ours, although separate from all sin. Else how are we the offspring of God, and in what way partakers of the Divine Nature? For not in the mere will of Christ to receive us into friendly relationship have we our full measure of boasting, but the power of the thing itself is realised as true by all of us. For the Word of God is a Divine Nature even when in the flesh, and we are His kindred, notwithstanding that He is by Nature God, because of His taking the same flesh as ours. Therefore the manner of the friendly relationship is similar. For as He is closely related to the Father, and through the sameness of their Nature the Father is closely related to Him; so also are we to Him and He to us, in so far as He was made Man. And through Him as through a Mediator are we joined with the Father. For Christ is a sort of link connecting the Supreme Godhead with manhood, being both in the same Person, and as it were combining in Himself these natures which are so different: and on the one hand, as He is by Nature God, He is joined with God the Father; whereas on the other hand, as He is in truth a Man, He is joined with men.

But perhaps some one will say, "Dost thou not see, O fellow, to what a perilous hazard thy argument is leading thee? For if in so far as He became Man we shall think that He knows His own, that is, comes into friendly relationship with His sheep; who remains outside the fold? For they will be all together in friendly relationship, because they are men just as He is Man. Why then does He any longer use the superfluous word 'Mine?' And what is the peculiar mark of those that are really His? For if all are in friendly relationship from the above-mentioned cause, what greater advantage will those who know Him intimately have?"

We say in reply, that the manner of the friendly relationship is common to all, both to those who have known Him and to those who have not known Him; for He became Man, not showing favour to some and not to others, out of partiality, but pitying our fallen nature in its entirety. Yet the manner of the friendly relationship will avail nothing for those who are insolent through unbelief, but rather will be allotted as a distinguishing reward to those who love Him. For just as the doctrine of the resurrection extends to all men, through the Resurrection of the Saviour, Who causes to rise with Himself the nature of man in its entirety, yet it will profit nothing those who love sin, (for they will go down into Hades, receiving restoration to life only that they may be punished as they deserve); nevertheless it will be of great profit to those who have practised the more excellent way of life, (for they will receive the resurrection to the participation of the good things which pass understanding): in just the same way I think the doctrine of the friendly relationship applies to all men, both bad and good, yet is not the same thing to all; but while to those who believe on Him it is the means of true kinship and of the blessings consequent upon that, to those who are not such it is an aggravation of their ingratitude and un-holiness. Such is our opinion on this subject, but let any one who can do so think out the more perfect meaning.

Now however we must notice at the same time how true and carefully accurate the language is, for Christ is not found to treat subjects in inconsistent and varying ways, but to put every separate thing in its own and most suitable place. For He did not say: "Mine know Me and I know Mine," but He introduces in the first place Himself as knowing His own sheep, then afterwards He says that He shall be known by them. And if knowledge be taken in the sense of acquaintance, as we were saying at the beginning it might be, thou wilt understand something like this: "We did not first know Him, but He first knew us." For instance, Paul when writing to some of the Gentiles says something of this sort, as follows:----Wherefore remember, ye, the Gentiles in the flesh, who are called Uncircumcision by that which is called Circumcision, in the flesh, made by hands; that ye were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covenants of the promise, having no hope and without God in the world. But now in Christ Jesus ye that once were far off are made nigh in the blood of Christ. For out of His unbounded kindness Christ introduced Himself to the Gentiles, and knew them before that He was known by them. And if knowledge be understood as friendship and relationship, again we say likewise: "It was not we who began this state of things, but the Only-Begotten Son of God." For we did not lay hold of the Godhead which is above our nature, but He Who is in His Nature God took hold of the seed of Abraham, as Paul says, and became Man, so that being made like unto His brethren in all things, except sin, He might receive into friendly relationship him who of himself had not this privilege, that is, man. Therefore, as a matter of course, He says that He first knew us, then afterwards that we knew Him.

And I lay down My life for the sheep.

Thus He was prepared on behalf of those who were now His friends and relations to afford protection in every way, and He promises even willingly to incur peril, giving a proof in fact by taking this upon Himself that He really is the Good Shepherd. For some, abandoning the sheep to the wolves, were well designated on that account as wretches and hirelings; but since He knew that He must strive on their behalf so vigorously as not even to shrink from death, He might with good reason be deemed a Good Shepherd. And by saying: I lay down My life for the sheep, because I am the Good Shepherd, He covertly rebukes the Pharisees, and gives them perhaps to understand that one day they would act thus franticly, and reach such a pitch of madness against Him, as to compass the death of One Who by no means deserved this, but rather was worthy of all praise and admiration, both because of the deeds which He wrought and on account of His excellent skill in the duties of a shepherd.

Nevertheless we must remark that Christ did not unwillingly endure death on our behalf and for our sakes, but is seen to go towards it voluntarily, although very easily able to escape the suffering, if He willed not to suffer. Therefore we shall see, in His willingness even to suffer for us, the excellency of His love towards us and the immensity of His kindness.

Christ did not endure death against his will on our behalf and for our sakes. Rather, we see him go toward it voluntarily, although he could easily escape the suffering if he did not want to suffer. Therefore, in his willingness even to suffer for us, we shall see the excellent quality of his love toward us and the immensity of his kindness.

Hence in this passage the Lord immediately adds: "As the Father knows me, and I know the Father, and I lay down my life for my sheep." As if he were openly saying: In this it is established that I both know the Father and am known by the Father, because I lay down my life for my sheep; that is, by that charity with which I die for the sheep, I show how much I love the Father.

(Hom. in Evang. xiv.) And I lay down My life for My sheep. As if to say, This is why I know My Father, and am known by the Father, because I lay down My life for My sheep; i. e. by My love for My sheep, I show how much I love My Father.

Then because His words appeared to be unsupported by testimony, (for though the, "I lay down My life," was not long after proved, yet the, "that they might have life, and that they might have more abundantly," was to come to pass after their departure hence in the life to come,) what doth He? He proveth one from the other; by giving His mortal life He proveth that He giveth life immortal.

"I lay down My life." This He saith continually, to show that He is no deceiver. So also the Apostle, when he desired to show that he was a genuine teacher, and was arguing against the false apostles, established his authority by his dangers and deaths, saying, "In stripes above measure, in deaths oft." For to say, "I am light," and "I am life," seemed to the foolish to be a matter of pride; but to say, "I am willing to die," admitted not any malice or envy. Wherefore they do not say to Him, "Thou bearest witness of thyself, thy witness is not true," for the speech manifested very tender care for them, if indeed He was willing to give Himself for those who would have stoned Him.

(Hom. lx. 1) Then that thou mayest not attribute to the Shepherd and the sheep the same measure of knowledge, He adds, As the Father knoweth Me, even so know I the Father: i. e. I know Him as certainly as He knoweth Me. This then is a case of like knowledge, the other is not; as He saith, No man knoweth who the Son is, but the Father. (Luke 10:23)

(Hom. lx. 1) He gives it too as a proof of His authority. In the same way the Apostle maintains his own commission in opposition to the false Apostles, by enumerating his dangers and sufferings.

The force of love makes a person brave because genuine love counts nothing as hard, or bitter, or serious or deadly. What sword, what wounds, what penalty, what deaths can avail to overcome perfect love? Love is an impenetrable breastplate. It wards off missiles, sheds the blows of swords, taunts dangers, laughs at death. If love is present, it conquers everything.But is that death of the shepherd advantageous to the sheep? Let us investigate. It leaves them abandoned, exposes them defenseless to the wolves, hands over the beloved flock to the gnawing jaws of beasts, gives them over to plunder and exposes them to death. All this is proved by the death of the Shepherd, Christ. From the time when he laid down his life for his sheep and permitted himself to be slain through the fury of the Jews, his sheep have been suffering invasions from the piratical Gentiles. Like prisoners to be slain in jails, they are shut up in the caves of robbers. They are torn unceasingly by persecutors who are like raging wolves. They are snapped at by heretics who are like mad dogs with savage teeth.… In the light of all this, does the Shepherd prove his love for you by his death? Is he proving his love because, when he sees danger threatening his sheep, when he cannot defend his flock, he prefers to die before he sees any evil done to the sheep? But what are we to do, since the Life himself could not die unless he had decided to? Who could have taken life away from the Giver of life if he were unwilling?… Therefore, he willed to die—he who permitted himself to be slain although he was unable to die. And so, let us investigate the strength and the reason of this love, the cause of this death and the utility of this passion. Clearly, there is an established strength, a true reason, a lucid cause, a patent utility in all this blood. For unique power sprang forth from the one death of the Shepherd. For the sake of his sheep the Shepherd met the death that was threatening them. He did this that, by a new arrangement, he might, although captured himself, capture the devil, the author of death; that, although slain himself, he might punish; that, by dying for his sheep, he might open the way for them to conquer death.

Therefore, by giving a pattern like this, the Shepherd went before his sheep; he did not run away from them. He did not surrender the sheep to the wolves, but he consigned the wolves to the sheep. For he enabled his sheep to pick out their robbers in such a way that the sheep, although slain, should live; although mangled, should rise again and, colored by their own blood, should gleam in royal purple and shine with snow-white fleece.In this way, when the good Shepherd laid down his life for his sheep, he did not lose it. In this way he held his sheep; he did not abandon them. Indeed, he did not forsake them but invited them. He called and led them through fields full of death and a road of death to life-giving pastures.

In a later passage He declares that He is known by the Father, and the Father by Him; adding that He was so wholly loved by the Father, that He was laying down His life, because He had received this commandment from the Father.

There is a different way of knowing. You see, I made them my own, for they are my own possession, … and they recognize me as the master. But then he also said, "Just as the Father knows me, I, also, know the Father," as if to say, I know the sameness of the nature and of the substance of the Father, being consubstantial with him, and he also knows mine. Nevertheless, I am not like the earlier teachers or like those who are teachers now, which is why I choose the danger on behalf of the sheep.

Lest anyone think that He was learning as a man, He added: "As the Father knows Me, and I know the Father," that is — I know Him as truly as I know Myself. He frequently repeats "I lay down My life for the sheep" in order to show that He is not a deceiver. For the expressions "I am the Light, I am the Life" seemed arrogant to the foolish. But the words "I wish to die" contain no self-boasting, but on the contrary express great care, since He wishes to give Himself up for the people who were casting stones at Him.

He shows that he is a good shepherd by mentioning that he has the office of a good shepherd, which is to lay down his life for his sheep. First, he shows the reason for this; secondly, he gives a sign of it; and thirdly, he shows the fruit of his sign.

The reason for this sign, that is, of his laying down his life for his sheep, is the knowledge he has of the Father. Concerning this he says, as the Father knows me and I know the Father, and I lay down my life for the sheep. This statement can be explained in two ways. In one way, so that "as" indicates just a similarity in knowledge; and taken this way, such knowledge can be given to a creature: "I shall know even as I am known" (1 Cor 13:12), i.e., as I am known without obscurity, so I will know without obscurity. In another way, the "as" implies an equality of knowledge. And then to know the Father as he is known by him is proper to the Son alone, because only the Son knows the Father comprehensively, just as the Father knows the Son comprehensively: "No one knows the Son except the Father, and no one knows the Father except the Son" (Matt 11:27), that is, with a comprehensive knowledge. Our Lord says this because in knowing the Father, he knows the will of the Father that the Son should die for the salvation of the human race. He is also saying here that he is the mediator between God and man. For as he is related to the sheep as known by them and as knowing them, so also he is related to the Father, because as the Father knows him, so he knows the Father.

Then when he says, and I lay down my life for the sheep, he gives the sign: "By this we know love, that he laid down his life for us" (1 Jn 3:16). But since there are three substances in Christ, namely the substance of the Word, of the soul, and of the body, one might ask who is speaking when he says, I lay down my life. If you say that the Word is speaking here, it is not true, because the Word never laid down his soul, since He was never separated from his soul. If you say that the soul is speaking, this too seems impossible, because nothing is separated from itself. And if you say that Christ says this referring to his body, it does not seem to be so, because his body does not have the power to take up its soul. Therefore, one must say that when Christ died, his soul was separated from his flesh, otherwise Christ would not have been truly dead. But in Christ, his divinity was never separated from his soul or his flesh; but was united to his soul, as it descended to the lower world, and to his body, as it lay in the tomb. And therefore, his body, by the power of his divinity, laid down his soul by the power of his divinity, and took it up again.

So listen to this unity being even more urgently drawn to your attention: "I have other sheep," he says, "who are not of this fold." He was talking, you see, to the first sheepfold of the race of Israel according to the flesh. But there were others, of the race of the same Israel according to faith, and they were still outside, they were of the Gentiles, predestined but not yet gathered in. He knew those whom he had predestined. He knew those whom he had come to redeem by shedding his blood. He was able to see them, while they could not yet see him. He knew them, though they did not yet believe in him. "I have," he said, "other sheep that are not of this fold," because they are not of the race of Israel according to the flesh. But all the same, they will not be outside this sheepfold, because "I must bring them along too, so that there may be one flock and one shepherd."

Let them all be in the one Shepherd and speak with the one voice of the Shepherd, which the sheep may hear and follow their shepherd, not this or that shepherd, but the one Shepherd. And in him let them all speak with one voice, not with conflicting voices.

But of the one sheepfold and of the one Shepherd, you are now indeed being constantly reminded; for we have commended much the one sheepfold, preaching unity, that all the sheep should enter by Christ, and none of them should follow Donatus. Nevertheless, for what particular reason this was said by the Lord, is sufficiently apparent. For He was speaking among the Jews, and had been specially sent to the Jews, not for the sake of that class who were bound up in their inhuman hatred and persistently abiding in darkness, but for the sake of some in the nation whom He calls His sheep: of whom He saith, "I am not sent but to the lost sheep of the house of Israel."

But perhaps some one thinks that, as He Himself came not to us, but sent, we have not heard His own voice, but only the voice of those whom He sent. Far from it: let such a thought be banished from your hearts; for He Himself was in those whom He sent. Listen to Paul himself whom He sent; for Paul was specially sent as an apostle to the Gentiles; and it is Paul who, terrifying them not with himself but with Him saith, "Do ye wish to receive a proof of Him who speaketh in me, that is, of Christ?" Listen also to the Lord Himself. "And other sheep I have," that is, among the Gentiles, "which are not of this fold," that is, of the people of Israel: "them also must I bring." Therefore, even when it is by the instrumentality of His servants, it is He and not another that bringeth them. Listen further: "They shall hear my voice." See here also, it is He Himself who speaks by His servants, and it is His voice that is heard in those whom He sends. "That there may be one fold, and one shepherd." Of these two flocks, as of two walls, is the corner-stone formed. And thus is He both door and the corner-stone: all by way of comparison, none of them literally.

(de Verb. Dom. s. 1) The sheep hitherto spoken of are those of the stock of Israel according to the flesh. But there were others of the stock of Israel, according to faith, Gentiles, who were as yet out of the fold; predestinated, but not yet gathered together. They are not of this fold, because they are not of the race of Israel, but they will be of this fold: Them also I must bring.

(Tr. xlvii. 4) What does He mean then when He says, I am not sent but unto the lost sheep of the house of Israel? Only, that whereas He manifested Himself personally to the Jews, He did not go Himself to the Gentiles, but sent others.

"And other sheep I have." Here Christ's providence toward the sheep is noted, which consists in the gathering together of his sheep, just as a shepherd gathers the sheep into one, lest they suffer attack.

Therefore he says: "And other sheep I have, that are not of this fold," namely the faithful predestined from among the Gentiles: "and them I must bring," as those who are straying: whence First Peter chapter two: "You were as sheep going astray, but are now converted to the shepherd and bishop of your souls." "And they shall hear my voice, and there shall be one fold and one shepherd," on account of the union of the Church from Jews and Gentiles: whence Ephesians chapter two: "He is our peace, who has made both one," namely Gentiles and Jews into one fold. And he himself is the one shepherd; Ezekiel chapter thirty-four: "I will raise up over them one shepherd, who shall feed them, my servant David."

It is asked concerning what he says: "I have other sheep which are not of this fold": because no sheep is a sheep when it is outside the Church, none is innocent.

Likewise, how does he say: "It is necessary for me to bring them?" Because Matthew fifteen: "I was not sent except to the lost sheep of the house of Israel": therefore he ought not to have brought them.

It must be said that he calls those sheep from the Gentiles, not yet called according to present justice, his own, because they were chosen according to eternal predestination. He brought them by the merit of his passion and by the word of preaching, not his own, but of the Apostles, because he himself in his own person had come specially and principally to preach to the Israelite people, to whom he had been promised and by whom he was to be killed.

And according to this, that passage of Matthew fifteen is to be understood: "I was not sent," etc.

It takes all sorts to make a world; or a church. This may be even truer of a church. If grace perfects nature it must expand all our natures into the full richness of the diversity which God intended when He made them, and heaven will display far more variety than hell. "One fold" doesn't mean "one pool". Cultivated roses and daffodils are no more alike than wild roses and daffodils.

He is called Jesus: Sometimes He calls Himself a shepherd, and says, "I am the good Shepherd." According to a metaphor drawn from shepherds, who lead the sheep, is hereby understood the Instructor, who leads the children-the Shepherd who tends the babes. For the babes are simple, being figuratively described as sheep. "And they shall all," it is said, "be one flock, and one shepherd." The Word, then, who leads the children to salvation, is appropriately called the Instructor (Paedagogue).

"And other sheep there are also," saith the Lord, "which are not of this fold"-deemed worthy of another fold and mansion, in proportion to their faith. "But My sheep hear My voice," understanding gnostically the commandments. And this is to be taken in a magnanimous and worthy acceptation, along with also the recompense and accompaniment of works. So that when we hear, "Thy faith hath saved thee," we do not understand Him to say absolutely that those who have believed in any way whatever shall be saved, unless also works follow. But it was to the Jews alone that He spoke this utterance, who kept the law and lived blamelessly, who wanted only faith in the Lord. No one, then, can be a believer and at the same time be licentious; but though he quit the flesh, he must put off the passions, so as to be capable of reaching his own mansion.

Who, then, is so wicked and faithless, who is so insane with the madness of discord, that either he should believe that the unity of God can be divided, or should dare to rend it-the garment of the Lord-the Church of Christ? He Himself in His Gospel warns us, and teaches, saying, "And there shall be one flock and one shepherd." And does any one believe that in one place there can be either many shepherds or many flocks? The Apostle Paul, moreover, urging upon us this same unity, beseeches and exhorts, saving, "I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no schisms among you; but that ye be joined together in the same mind and in the same judgment." And again, he says, "Forbearing one another in love, endeavouring to keep the unity of the Spirit in the bond of peace." Do you think that you can stand and live if you withdraw from the Church, building for yourself other homes and a different dwelling, when it is said to Rahab, in whom was prefigured the Church, "Thy father, and thy mother, and thy brethren, and all the house of thy father, thou shalt gather unto thee into thine house; and it shall come to pass, whosoever shall go abroad beyond the door of thine house, his blood shall be upon his own head? " Also, the sacrament of the passover contains nothing else in the law of the Exodus than that the lamb which is slain in the figure of Christ should be eaten in one house. God speaks, saying, "In one house shall ye eat it; ye shall not send its flesh abroad from the house." The flesh of Christ, and the holy of the Lord, cannot be sent abroad, nor is there any other home to believers but the one Church. This home, this household of unanimity, the Holy Spirit designates and points out in the Psalms, saying, "God, who maketh men to dwell with one mind in a house." in the house of God, in the Church of Christ, men dwell with one mind, and continue in concord and simplicity.

In divers manners He rattles His blows around the lawless Pharisees; for that they would almost immediately be thrust out from the charge of the sheep and that in their stead He Himself would govern and lead them, He intimates by many sayings. And He throws out hints that, having joined the flocks of the Gentiles to the better disposed of Israel, He will rule not merely the flock of the Jews, but will at once extend the light of His own glory over the whole earth, and call the nations in every quarter to the knowledge of God; not suffering Himself to be known in Judaea only, as was the case in early times, but rather in every country under heaven giving the information which leads to the enjoyment of the true knowledge of God. And that Christ was appointed to be a Guide of the Gentiles unto piety, any one may learn, and very easily; for the inspired Scripture is full of testimonies to this, and perhaps it would not be wrong to pass it over altogether, leaving it to the more studious to seek out such passages; but nevertheless I will adduce two or three sentences from the Prophets concerning this, before I pass on to what follows, Well then, God the Father somewhere says with regard to Christ: Behold, I have given Him for a witness to the Gentiles, a leader and commander to the Gentiles. For Christ bore witness to the Gentiles, giving them instruction unto salvation, and frankly telling them the things whereby they must be saved. And the Divine Psalmist, as if calling those in all quarters into one joyous company, and bidding all under the sun to gather themselves together to a heavenly feast says: O clap your hands, all ye Gentiles; shout unto God with the voice of exultation. But if it may seem good to any one to inquire into the cause of such a glorious and noble act of praise, he will find it clearly expressed: For God is the king of all the earth: sing ye praises with understanding: God reigneth over all the Gentiles. And somewhere also he has introduced the Lord Himself announcing in His own words the Evangelic Proclamation to all the Gentiles together; for in the eight and fortieth Psalm He says: Sear this, all ye Gentiles; give ear, all ye inhabitants of the world, both the low-born and the nobles, rich and poor together. My mouth shall speak of wisdom, and the meditation of my heart shall be of understanding. For how shall any one mention any thing wiser than the Gospel precepts, or what shall we find so full of hidden understanding as the instruction which comes through Christ? Therefore, for our explanation must revert to what we began with, He clearly foretells that the multitude of the Gentiles shall be united into one flock with the obedient of Israel. But "For what reason," some one who is more keenly searching into the signification of this passage may say, "does the Saviour, when addressing the rulers of the Jews, and speaking to men whose hearts burned with hatred and envy, reveal mysteries? For tell me why such men should be informed that He would rule the Gentiles, and that He would gather into His own folds the sheep from beyond the limits of Judaea? "What then shall we say to this, and how shall we explain it? Not as to friends does He impart mysteries [to these men], but neither does He deem the explanation of these matters useless to them: on the other hand, He thus speaks because He knew it would profit them as much as anything He could do; for this was His object, although the mind of His hearers, being quite obstinate and not yielding to obedience, remained inflexible. And because He was aware that they knew the writings of Moses and the announcements of the Holy Prophets, and in the Prophets the statements are frequent and abundant that Christ was to |89 convert the Gentiles also to the knowledge of God: on this account He set this matter before them as a most manifest sign that He was clearly the One fore-announced. He publicly declared that He would call even those sheep who were not of the Jewish fold, in order (as we said just now) that they might believe Him to be really the One Whom the company of the holy men had foretold.

But because he had come to redeem not only Judea but also the Gentiles, he adds: "And I have other sheep which are not of this fold, and those I must bring, and they shall hear my voice, and there shall be one fold and one shepherd." The Lord was looking upon our redemption, we who come from the Gentile people, when he said he would bring other sheep also. This you see happening daily, brethren; this you see accomplished today with the reconciled Gentiles. For he makes one fold, as it were, from two flocks, because he unites the Jewish and Gentile peoples in his faith, as Paul attests, who says: "He is our peace, who has made both one." For while he chooses the simple from both nations for eternal life, he leads his sheep to their proper fold.

Let us seek, therefore, dearly beloved brethren, these pastures, in which we may rejoice with the solemnity of so many fellow citizens. Let the very festivity of those who rejoice invite us. Surely if the people were celebrating a market somewhere, if they were gathering at the dedication of some church with a proclaimed solemnity, we would all hasten to be found there together, and each one would be eager to be present, and would consider himself afflicted with grave loss if he did not witness the solemnity of common joy. Behold, in the heavens the joy of the elect citizens is celebrated, all rejoice together over one another in their assembly, and yet we, lukewarm in our love of eternity, burn with no desire, we do not seek to be present at so great a solemnity, we are deprived of joys, and yet we are happy. Let us therefore kindle our spirit, brethren, let faith grow warm again in what it has believed, let our desires burn toward heavenly things, and thus to love is already to go. Let no adversity call us back from the joy of the inner solemnity, because even if someone desires to go to an intended place, no roughness of the road changes his desire. Let no flattering prosperity seduce us, because he is a foolish traveler who, seeing pleasant meadows along the way, forgets to go where he was heading. Therefore let the soul yearn with all desire for the heavenly homeland, let it seek nothing in this world, which it knows it will soon leave behind, so that if we are truly sheep of the heavenly Shepherd, because we are not fixed on the delight of the way, we may be satisfied with eternal pastures upon arrival.

(Hom. xiv.) But as He came to redeem not only the Jews, but the Gentiles, He adds, And other sheep I have, which are not of this fold.

(Hom. Evang. xiv.) Of two flocks He maketh one fold, uniting the Jews and Gentiles in His faith.

Observe again, the word "must," here used, doth not express necessity, but is declaratory of something which will certainly come to pass. As though He had said, "Why marvel ye if these shall follow Me, and if My sheep shall hear My voice? When ye shall see others also following Me and hearing My voice, then shall ye be astonished more." And be not confounded when you hear Him say, "which are not of this fold", for the difference relateth to the Law only, as also Paul saith, "Neither circumcision availeth anything, nor uncircumcision." "Them also must I bring." He showeth that both these and those were scattered and mixed, and without shepherds, because the good Shepherd had not yet come. Then He proclaimeth beforehand their future union, that, "They shall be one fold." Which same thing also Paul declared, saying, "For to make in Himself of twain one new man." (Eph. ii. 15.)

Remember in Thy good mercy the Holy and only Catholic and Apostolic Church throughout the whole world, and all Thy people, and all the sheep of this fold.

This sentence alludes to those among the Gentiles who will believe, because many among the Gentiles as well as many among the Jews are destined to gather together into a single church and to acknowledge one shepherd and one lord, who is Christ. This has indeed actually happened. But at that time the miracles confirmed the words; now the fulfillment of the words confirms the miracles accomplished then even though this did not appear at that time.

This speaks of the Gentiles. They are not of that fold which is under the law. For the Gentiles are not fenced in by the law. For both these are in the dispersion, and those have no shepherds. And the prudent and most capable of faith among the Jews were without shepherds; consequently, all the more so the Gentiles. I "must" gather both the Gentiles and the Jews. The word "must" here does not signify compulsion, but rather that which will inevitably follow. "In Christ Jesus there is neither Jew nor Gentile" (Gal. 3:28), and no distinction whatsoever. For all share one form, one seal of baptism, one Shepherd, the Word of God and God. Let the Manichaeans be ashamed, who reject the Old Testament, and let them hear that there is one flock and one Shepherd; for one and the same God is the God of the Old and the New Testament.

For there is one sign of baptism for all, and one Shepherd, even the Word of God. Let the Manichean mark; there is but one fold and one Shepherd set forth both in the Old and New Testaments.

Then when he says, and I have other sheep, he sets down the fruit of Christ's death, which is the salvation not only of the Jews but of the Gentiles as well. For since he had said, "I lay down my life for the sheep," the Jews, who regarded themselves as God's sheep - "We thy people, the flock of thy pasture" (Ps 79:13) - could have said that he laid down his life for them alone. But our Lord adds that it is not only for them, but for others too: "He prophesied that Jesus should die for the nation, and not for the nation only, but to gather into one the children of God who are scattered abroad" (11:51).

In regard to this fruit our Lord does three things. First, he mentions the predestination of the Gentiles; secondly, their vocation through grace; and thirdly their justification.

As to the first he says, and I have other sheep, that is, the Gentiles, that are not of this fold, i.e., of the family of the flesh of Israel, which was in a way a flock: "I will surely gather all of you, O Jacob" (Mic 2:12). For as sheep are enclosed in a fold, so the Jews were kept enclosed within the precepts of the Law, as we read in Galatians (c 3). These other sheep, I say, that is, the Gentiles, I have from my Father through an eternal predestination: "Ask of me, and I will make the nations your heritage" (Ps 2:8); "I will give you as a light to the nations, that my salvation may reach to the end of the earth" (Is 49:6).

As to the second he says, I must bring them also, i.e., according to the plans of divine predestination it is time to call them to grace.

This seems to conflict with what our Lord says in Matthew (15:24): "I was sent only to the lost sheep of the house of Israel." I answer that Jesus was sent only to the sheep of the house of Israel in the sense of preaching to them personally, as we read in Romans (15:8): "Christ became a servant to the circumcised to show God's truthfulness, in order to confirm the promises given to the patriarchs." It was through the apostles that he brought in the Gentiles: "From them I will send survivors to the nations" (Is 66:19).

In regard to the third he says, and they will heed my voice. Here he mentions three things necessary for righteousness in the Christian religion. The first is obedience to the commandments of God. Concerning this he says, and they will heed my voice, i.e., they will observe my commandments: "Teaching them to observe all that I have commanded you" (Matt 28:20); "People whom I had not known," i.e., whom I did not approve, served me. As soon as they heard of me they obeyed me" (Ps 18:43).

The second is the unity of charity, and concerning this he says, so there shall be one flock, i.e., one Church of the faithful from the two peoples, the Jews and the Gentiles: "One faith" (Eph 4:5); "For he is our peace, who has made us both one" (Eph 2:14).

The third is the unity of faith, and in regard to this he says, one shepherd: "They shall all have one shepherd," that is, the Jews and the Gentiles (Ez 37:24).

But since you have repeatedly asked me what I thought about the resurrection of bodies and the future functions of the members in that incorruptibility and immortality, listen briefly to what could with the Lord's help be further discussed. We must hold most firmly that point on which the statement of the holy Scripture is truthful and clear, namely, that these visible and earthly bodies that are now called natural will be spiritual in the resurrection of the faithful and righteous. But I do not know how the character of a spiritual body, unknown as it is to us, can be either comprehended or taught. Certainly there will be no corruption in them, and for this reason they will not then need this corruptible food that they now need. They will, nonetheless, be able to take and really consume such food, not out of need. Otherwise, the Lord would not have taken food after his resurrection. And he offered us an example of bodily resurrection so that the apostle says of him, "If the dead will not rise, neither has Christ risen." When he appeared with all the members of his body and used their functions, he also displayed the places of his wounds. I have always taken these as scars, not as actual wounds, and saw them as the result of his power, not of some necessity. He revealed the ease of this power, especially when he either showed himself in another form or appeared as his real self to the disciples gathered in the house when the doors were closed.

"Mary Magdalene came and told the disciples, I have seen the Lord, and He hath spoken these things unto me. Then the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus, and stood in the midst, and saith unto them, Peace be unto you. And when He had so said, He showed unto them His hands and His side." For nails had pierced His hands, a spear had laid open His side: and there the marks of the wounds are preserved for healing the hearts of the doubting. But the shutting of doors presented no obstacle to the matter of His body, wherein Godhead resided. He indeed could enter without their being opened, by whose birth the virginity of His mother remained inviolate.

(Serm. cx. et cl. Pasch. aliquid simile.) Some are strongly indisposed to believe this miracle, and argue thus: If the same body rose again, which hung upon the Cross, how could that body enter through shut doors? But if thou comprehendest the mode, it is no miracle: when reason fails, then is faith edified.

(Tr. cxx) The shut door did not hinder the body, wherein Divinity resided. He could enter without open doors, who was born without a violation of His mother's virginity.

Wherein is shown the infirmity of the Apostles. They assembled with doors shut, through that same fear of the Jews, which had before scattered them: Came Jesus, and stood in the midst. He came in the evening, because they would be the most afraid at that time.

Concerning this central position, John writes: "When it was late, Jesus came and stood in their midst and said to them, 'Peace be to you!'" He is showing two things here, the loftiness of the state of glory, in that, being impassible and immortal, He entered as God while the doors were closed; later, He showed them His hands and side and forced Thomas to confess: "My Lord and my God!" Consider the progression. First He entered as God while the doors were closed: this is the major proposition. Then He proposed the minor by showing them His hands and His side. Finally, He wrested out the conclusion so that Thomas confessed: "My Lord and my God!"

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

First, therefore, is touched upon the gathering of the disciples, which was both on account of the time, because it was late, and on account of the Jews, who were persecuting them: therefore he says: When therefore it was late that day, namely the Lord's day, on which he appeared to Magdalene, the first of the Sabbaths, because in those days the Jews were keeping the sabbath, eating unleavened bread; and the doors were shut, for their protection, whence: where the disciples were gathered together for fear of the Jews: therefore they had come together in one place with the doors shut, and through this they were worthy for the Lord to appear to them, according to that saying in Matthew 18: "Where two or three are gathered in my name, there am I in the midst of them."

When they were thus, Jesus came and stood in the midst. Here is noted the appearance of the Lord: therefore he stood in the midst, so that he might be seen by all: therefore he stood in the midst, to show that he is the Mediator and Reconciler: above in chapter 1: "But there has stood in the midst of you one whom you do not know," was said to the Jews. For he himself, as is said in Ephesians 2, "is our peace, who has made both one."

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

You ask me and say, If he entered through closed doors, where is the bulk of his body? And I reply, If he walked on the sea, where was the weight of his body? But he [walked on the sea] as the Lord. Did he, then, because he arose, cease to be the Lord? What about the fact that he also made Peter walk upon the sea? What divinity could do in the one, faith fulfilled in the other. Christ was able to do it, and Peter could because Christ willed it. Therefore, when you begin to examine the reasonableness of miracles by your human senses, fear that you may lose your faith. Do you not know that nothing is impossible for God? So when anyone tells you, If he entered through closed doors there was no body, answer him on the contrary, No, if he was touched there was body, and if he ate there was a body. The one thing he did by a miracle, the other by nature.

On the selfsame day on which He had appeared unto Mary, and discoursed with her, He also showed Himself to the holy disciples, who dreaded the intolerable attacks of the impious Jews, and were, on that account, collected together in a certain house. For it was not likely that they who had been so instructed, and had often been bidden to make haste to escape from the wrath of their would-be murderers, would be found lacking in proper prudence. Christ miraculously appears unto them. For while the doors were shut, as the Apostle says, Christ unexpectedly stood in the midst, by His ineffable Divine power rising superior to the chain of cause and effect, and showing Himself able to dispense with the design and method appropriate to His action. For let no man say, "How did the Lord, Whose Body was of solid Flesh, enter without let or hindrance, though the doors were shut?" but rather let him reflect that the Evangelist is not here speaking of one of ourselves, but rather of Him Who is enthroned by the side of God the Father, and Who easily doth whatsoever He will. For He that was by Nature the true God, was of necessity not subject unto the sequences of cause and effect, as are the creatures that owe their being to Him; but rather does He exercise Lordship over necessity itself, and due and appropriate methods of performance. For how did He make the sea afford a footing unto His Feet, and walk thereon as upon dry land, though we are not so framed that we can tread upon the paths of the sea? And how did He perform the rest of His marvellous works with God-like power? All these things, you will say, surpass man's understanding. Put this miracle of Christ side by side with the rest, and do not, following the opinion of certain men, who, in the folly of their hearts, have been led astray to judge falsely, imagine on account of this very occurrence that Christ rose again without His human Body, wholly bereft thereof, and severed from the Temple that He had taken on Himself. For if thou canst not understand the working of God's ineffable Nature, why dost thou not rather cry out against the infirmity of man's reason ----for that would be the wiser course----and then silently acquiesce in the limit prescribed to you by the Creator? For in rejecting the conclusion of wisdom, thou doest |667 wrong to the great mystery of the Resurrection, on which all our reliance is fixed. For remember the exclamation of Paul: If the dead are not raised, neither hath Christ been raised: and if Christ hath not been raised, your faith is vain, and ye are yet in your sins. And again: Yea, and we are found false witnesses of God; because we witnessed of God that He raised up Christ: Whom He raised not up, if so be that the dead are not raised. For what can be raised up save that which is fallen? or what restored to life, save that which is bowed down in death? And how shall we expect to rise again, if so be that Christ raised not up His own Temple, making Himself, for us, the Firstfruits of them which are asleep, and the Firstborn from the dead? Or how shall this mortal put on immortality, if, as some think, it be lost in total annihilation? For how shall it escape this fate if it have no hope of a new life? Do not, then, swerve from orthodoxy in the faith, because a miracle was accomplished; but rather be wise, and add this to the other marvellous works that Christ did.

For observe how, by unexpectedly entering when the doors were shut, Christ showed, once more, that He was by Nature God, and no other than He Who had erewhile dwelt among them; and also, by laying bare the wounded Side of His Body, and by showing the print of the nails, He gave us complete satisfaction that He had raised that Temple of His Body which had hung upon the Cross, and had restored to life that Body which He had worn, thereby subduing death, which is due to all flesh, inasmuch as He was by Nature Life and God. What need, then, was there for Him to show them His Hands and Side, if, as some perversely think, He did not rise again with His Body? And, if He wished His disciples not to entertain this idea concerning Him, why did He not rather appear in another form, and, disdaining the likeness of flesh, conjure up other thoughts in their minds'? But, as it is, He thought it of so great importance that they should be convinced of the Resurrection of His Body, that, when the time even seemed to call Him to change His Body into some form of ineffable and surpassing Majesty, He resolved in His Providence to appear once more as He had been of old, that He might not be thought to be wearing any other form than that in which also He had suffered crucifixion. For that our eyes could not have endured the glory of the holy Body, if Christ had chosen to reveal it unto the disciples before He ascended to the Father, is easily to be inferred, when we reflect upon His transfiguration on the Mount before the holy disciples. For the blessed Matthew the Evangelist writes, that Jesus took Peter, and James, and John, and went up into the mountain, and was transfigured before them: and His Face did shine as lightning, and His garments became white as snow, and they could not endure the sight, but fell on their faces. Very appropriately, then, our Lord Jesus Christ, as He had not yet transformed the Temple of His Body into its due and proper majesty, still appeared in His original shape, not wishing the belief in the Resurrection to be transferred to another form or body than that which He had received from the Holy Virgin, in which also He was crucified, and died, according to the Scripture, the power of death extending only over Flesh, from which also it was driven forth. For if His Body, after death, did not rise again, what sort of death was vanquished, and in what way was the power of corruption weakened? For it could not be by the death of a single rational being, or soul, or angel, or even the very Word of God. When, then, the power of death has reference only to that which is doomed by nature to corruption, with this it is that the power of the Resurrection is concerned, and with this alone, in order that the dominion of the lord of this world might be taken away. The entry of our Lord through the closed doors must be classed, by men of wisdom, with the other miracles that He wrought. He then greeted His holy disciples. Peace be unto you, He says; meaning by peace, Himself. For while Christ is present among men it follows that the tranquillity of their minds is assured unto them. Paul also declared that this boon is granted to those who believe on Him, when he says: The peace of Christ, which passeth all understanding, shall guard your hearts and your thoughts; meaning by the peace of Christ which passeth all understanding nothing else than His Spirit, of Which if any man partake he shall be filled with everything that is good.

By his unexpected entry through closed doors Christ proved once more that by nature he was God and also that he was none other than the one who had lived among them. By showing his wounded side and the marks of the nails, he convinced us beyond a doubt that he had raised the temple of his body, the very body that had hung on the cross. He restored that body that he had worn, destroying death's power over all flesh, for as God, he was life itself. Why would he need to show them his hands and side if, as some perversely think, he did not rise again bodily? And if the goal was not to have the disciples think about him in this way, why not appear in another form and, disdaining any likeness of the flesh, conjure up other thoughts in their minds? But he obviously thought it was that important to convince them of the resurrection of his body that, even when events would have seemed to call for him to change the mode of his body into some more ineffable and surpassing majesty, he nonetheless resolved in his providence to appear once more as he had been in the past [i.e., in the flesh] so that they might realize he was wearing no other form than the one in which he had suffered crucifixion. Our eyes could not have endured the glory of his holy body, if he had chosen to reveal it to his disciples before he ascended to the Father. Anyone who reflects on the transfiguration will easily infer this is the case.… since, it says, they could not endure the sight but fell on their faces.

When Christ greeted his holy disciples with the words "peace be with you," by peace he meant himself, for Christ's presence always brings tranquility of soul. This is the grace Paul desired for believers when he wrote, "The peace of Christ which passes all understanding will guard your hearts and minds." The peace of Christ which passes all understanding is in fact the Spirit of Christ, who fills those who share in him with every blessing.

He did not remain in death's power. The wounds that his body had received from the iron of the nails and spear offered no impediment to his rising again. After his resurrection he showed himself whenever he wanted to his disciples. When he wished to be present with them, he was in their midst without being seen, needing no entrance through open doors.… All of these occurrences, and whatever other similar facts we know about his life, require no further argument to show that they are signs of deity and of a sublime and supreme power.

The first question of this Gospel reading strikes the mind: how was the Lord's body truly real after the resurrection, if it could enter to the disciples through closed doors? But we must understand that if divine operation is comprehended by reason, it is not wondrous; nor does faith have merit when human reason provides proof. But these very works of our Redeemer, which cannot at all be understood from themselves, must be weighed by another of his operations, so that more wondrous deeds may lend credence to wondrous things. For that body of the Lord entered to the disciples through closed doors—the same body which, at his birth, came forth to human eyes from the closed womb of the Virgin. What wonder is it then if, after his resurrection, he who will now live forever entered through closed doors, when he who came to die went forth from the Virgin's unopened womb?

Since then it was likely that the disciples on hearing these things would either not believe the woman, or, believing, would grieve that He had not deemed them worthy of the vision, though He promised to meet them in Galilee; in order that they might not by dwelling on this be unsettled, He let not a single day pass, but having brought them to a state of longing, by their knowledge that He was risen, and by what they heard from the woman, when they were thirsting to see Him, and were greatly afraid, (which thing itself especially made their yearning greater,) He then, when it was evening, presented Himself before them, and that very marvelously. And why did He appear in the "evening"? Because it was probable that they would then especially be very fearful. But the marvel was, why they did not suppose Him to be an apparition; for He entered, "when the doors were shut," and suddenly. The chief cause was, that the woman beforehand had wrought great faith in them; besides, He showed His countenance to them dear and mild. He came not by day, in order that all might be collected together. For great was the amazement; for neither did He knock at the door but all at once stood in the midst, and showed His side and His hands. At the same time also by His Voice He smoothed their tossing thought, by saying, "Peace be unto you." That is, "Be not troubled"; at the same time reminding them of the word which He spake to them before the Crucifixion, "My peace I leave unto you"; and again, "In me ye have peace, but in the world ye shall have tribulation."

Through his greeting of peace he breathes on them and bestows tranquility as well as a sharing in the Holy Spirit.

It was evening more by grief than by time. It was evening for minds darkened by the somber cloud of grief and sadness because although the report of the resurrection had given the slight glimmer of twilight, nevertheless the Lord had not yet shone through with his light in all its brilliance.

The extent of their terror and the disquiet caused by such an atrocity had simultaneously locked the house and the hearts of the disciples and had so completely prevented light from having any access that for their senses, overwhelmed more and more by grief, the murkiness of night increased and became more pervasive. No darkness of night can be compared with the gloom of grief and fear because they are incapable of being tempered by any light of either consolation or counsel.

When Mary announced this to the disciples, it was natural that they either did not believe her, or, having believed, regretted that they were not deemed worthy to see Him themselves. Therefore He appears to them on that very day, since they, on the one hand, having heard from the woman that He had risen, thirsted to see Him themselves, and on the other hand, feared the Jews and for that reason desired all the more to see this sole consolation for them. He comes "in the evening" so that they would have time to gather all together. He comes "when the doors were shut" in order to show that He also rose in the same way, when the stone lay upon the tomb. One might wonder how they did not take Him for a ghost? But first of all, the woman who had preceded them produced in them a strong faith. Then, He appeared to them in a gentle form and by His very voice calmed their troubled thoughts, saying "Peace to you," that is, do not be troubled. By this He reminds them of the word which He said to them before His suffering: "My peace I give to you" (John 14:27). It is worth knowing why He appears to the disciples not in Galilee, but in Jerusalem. For Matthew (Matt. 26:32) and Mark (Mark 14:28) say that He promised to see them in Galilee. How then does He appear in Jerusalem? Some answer: "So what? He did not say that I will see you only in Galilee and not in Jerusalem. Therefore, this is an abundance of love, not an occasion for accusation of falsehood." Then one can say that He promises to appear in Galilee to all the disciples, but in Jerusalem He appeared only to those belonging to the Twelve. Thus, there is no disagreement here. For in Galilee He appeared to all, and in Jerusalem to the Twelve. And since the appearances were many, some evangelists described some appearances, and others described others. Sometimes two evangelists also report the same thing, but what one has said in abbreviated form, the other supplements.

Or because He waited till all were assembled: and with shut doors, that he might show how that in the very same way he had risen again, i. e. with the stone lying on the scpulchre.

2523 Having described how Christ appeared to the holy women, the Evangelist now tells of his appearance to the apostles: first, his appearance at Jerusalem before all except Thomas; secondly, his appearance when Thomas was present (v 26); thirdly, the events near the Sea of Tiberias (ch 21). Three things are done regarding the first: first, we see our Lord appear; secondly, we see a duty imposed on the apostles, I send you; thirdly, our Lord gives them a spiritual gift, Receive the Holy Spirit. He does three things about the first: he mentions the circumstances of Christ's appearance; secondly, the details of the appearance, (v 19); thirdly, the result of this, the disciples were glad.

The Evangelist mentions four circumstances in our Lord's appearance to the disciples. First, he mentions the time of day, on the evening; secondly, what day it was, of that day, thirdly, the condition of the place, the doors being shut; and fourthly, the state of the disciples, where the disciples were gathered together for fear of the Jews.

2524 The time of our Lord's appearance was in the evening; and there were two literal reasons for this. First, he wanted to appear when they were all together; consequently, he waited until evening, so that those who had been at various places during the day would be found together in the evening, when they gathered together. Secondly, our Lord appeared to strengthen and comfort them. And so he chose a time when they would be more afraid and in need of comfort and strength; this was in the evening: "God is our refuge and strength, a very present help in trouble" (Ps 46:1).

There is also a mystical reason: for at the end of the world our Lord will appear to the faithful in the middle of the night when the cry is heard that the bridegroom is coming to reward them. "And when evening came, the owner of the vineyard said to the steward, 'Call the laborers and pay them their wages' (Mt 20:8).

2525 The day Christ appeared was the very day on which he arose, for it was the evening of that day, the first day of the week, Sunday. We saw this day mentioned in (20:1).

From the Gospels we can see that our Lord appeared five times on that day: Once to Magdalene alone (which we just considered v 14), and again to her when she was returning to the disciples with the other women, when they approached and held our Lord's feet [Mt 28:9]. The third time was to the two disciples on the road to Emmaus (Lk 24:13). The fourth time was to Simon Peter; but how, when or where he appeared we do not know, but just that he appeared: "The Lord has risen indeed, and has appeared to Simon" (Lk 24:34). The fifth time was when he appeared to all the disciples together in the evening, as John mentions here (v 19).

This is the reason why we sing: "This is the day which the Lord has made; let us rejoice and be glad in it" (Ps 118:24). We can also understand from these events that on the day of the general resurrection Christ will appear openly to all women, sinners, pilgrims, apostles and apostolic men, because "Every eye will see him, every one who pierced him" (Rev 1:7).

2526 The place is described as having the doors shut. The literal reason for this being that it was late, during the night, and also for fear of the Jews. From Christ's point of view the doors were shut so he could show them his power by entering through closed doors.

2527 Regarding this point, some say that to enter through closed doors is a property of the glorified body. They say that due to some inherent property in a glorified body, it can be simultaneously present in the same place as another body. Thus, this is accomplished without a miracle. But this position cannot stand, for the fact that a non‑glorified human body cannot be simultaneously in the same place as another body is due to its very nature. Consequently, if the glorified body has an inherent ability to be in a place occupied at the same time by another body, it must be because it lacks the property which now prevents this in the case of a non‑glorified body. But this latter property cannot be separated or destroyed from a body, since it is not a mathematical bulk, as they say, but the very dimensions of the quantified body through which it has a local position. Thus the Philosopher, when he argues against those who posit ideas and matter, asserts that even on the assumption that the entire region above the earth is a vacuum, no sense‑perceptible body could exist there in the same place as another body because of their quantitative dimensions. Now no property of a glorified body can remove the dimensions from a body and have it still remain a body. Thus we should say that Christ did this miraculously, by the power of his divinity, and that whenever something similar happens with the saints, it is miraculous and requires a new miracle. Augustine and Gregory teach this explicitly. Augustine says: "Do you want to know how Christ could enter through closed doors? If you understood how, it would not be a miracle. Where reason falls, faith instructs." And he adds: "He was able to enter with the doors shut, who was born without his mother's virginity being taken away." So, just as Christ's leaving the womb of his virgin mother was a miracle of his divine power, so was his entering through closed doors.

2528 In the mystical interpretation we can understand that Christ appears to us when our doors, that is, our external senses, are closed in prayer: "But when you pray, go into your room and shut the door" (Mt 6:6). It is also a reminder that at the end of the world those who are prepared will be admitted to the marriage feast, and then the door will be shut (Mt 25:10).

2529 We should imitate the conduct of the apostles, for they are described as gathered together. This too is not without its mystery: for Christ came when they were united together, and the Holy Spirit descended on them when they were united together, because Christ and the Holy Spirit are present only to those who are united in charity: "For where two or three are gathered in my name, there am I in the midst of them" (Mt 18:20).

2530 Now three things are mentioned about the appearance of Christ: the way he showed himself; the greeting he gave them; and the way he gave them definite evidence of his real presence.

2531 Christ showed that he was present with them beyond any doubt because Jesus came and stood among them. Jesus came, personally, as he had promised: "I go away, and I will come to you" (14:28). And he stood among them, so that each one could recognize him with certainty. Thus the Jews who did not know him are blamed "Among you stands one whom you do not know" (1:26). Again, Jesus stood among them, the disciples, to show that he was human like them: "with a garland of brethren around him, he was like a young cedar on Lebanon" (Sir 50:12). Again, he stood among them, lowering himself, for he lived among them as one of them: "If they make you master of the feast, do not exalt yourself; be among them as one of them" (Sir 32:1); "I am among you as one who serves" (Lk 22:27). Also, he wanted to show that we ought to stand among the virtues: "This is the way, walk in it; do not turn asde to the right or to the left" [Is 30:21]. One who goes beyond the middle road of virtue goes to the right; one who falls short of the middle road goes to the left.

2532 He greets them with the words, Peace be with you. It was necessary to say this because their peace was disturbed in many ways. Their peace with God was troubled; they had sinned against him, some by denying him, others by running away: "You will all fall away because of me this night; for it is written, 'I will strike the shepherd, and the sheep of the flock will be scattered'" (Mt 26:31). To cure this Jesus offers them the peace of reconciliation with God: "We were reconciled to God by the death of his Son" (Rom 5:10), which he accomplished by his suffering. Their peace with themselves was disturbed because they were depressed and hesitant in their faith. And he offers his peace to cure this: "Great peace have those who love your law" (Ps 119:165). Their peace with others was disturbed because they were being persecuted by the Jews. And to this he says, Peace be with you, to counter the persecution of the Jews: "Peace I leave with you; my peace I give to you" (14:27).

"As the Father hath sent me," He adds, "even so send I you." We know the Son to be equal to the Father; but here we recognize the words of the Mediator. For He exhibits Himself as occupying a middle position when He says, He me, and I you.

(Tr. cxxi) We have learnt that the Son is equal to the Father: here He shows Himself Mediator; He Me, and I you.

A repetition is a confirmation: whether He repeats it because the grace of love is twofold, or because He it is who made of twain one.

He said therefore to them again. Here, consequent upon the manifestation, the mission of the disciples is touched upon, in which the Evangelist indicates three things that the Lord conferred upon the disciples being sent, namely fitness, authority and power: fitness, when he granted peace: whence he says: He said therefore to them again: Peace be to you, that is, tranquility, without which no one is fit to be sent to persecutions. Whence Chrysostom: "Because they had an unconquerable battle against the Jews, therefore he says again: Peace be to you, giving consolation equal to the battle." He also conferred authority, when he sends them: whence he says: As the Father sent me, I also send you, that is, just as I did not come of myself, but was sent, and therefore came with authority: so I send you, giving you authority: whence Romans 10: "How shall they preach unless they are sent?" Whence also Isaiah, chapter 6, sought this authority when he said: "Here am I, Lord; send me"; on the contrary, concerning the false prophets, Jeremiah 23: "They ran, and I did not send them; I did not speak to them," etc. He also conferred power, when he bestowed the Holy Spirit.

But it is manifest where and by whom remission of sins can be given; to wit, that which is given in baptism. For first of all the Lord gave that power to Peter, upon whom He built the Church, and whence He appointed and showed the source of unity-the power, namely, that whatsoever he loosed on earth should be loosed in heaven. And after the resurrection, also, He speaks to the apostles, saying, "As the Father hath sent me, even so I send you. And when He had said this, He breathed on them, and saith, unto them, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." Whence we perceive that only they who are set over the Church and established in the Gospel law, and in the ordinance of the Lord, are allowed to baptize and to give remission of sins; but that without, nothing can either be bound or loosed, where there is none who can either bind or loose anything.

For since in baptism every one has his own sins remitted, the Lord proves and declares in His Gospel that sins can only be put away by those who have the Holy Spirit. For after His resurrection, sending forth His disciples, He speaks to them, and says, "As the Father hath sent me, even so send I you. And when He had said this, He breathed on them, and said to them, Receive ye the Holy Ghost. Whose soever sins ye remit, they shall be remitted unto them; and whose soever sins ye retain, they shall be retained." In which place He shows, that he alone can baptize and give remission of sins who has the Holy Spirit. Moreover, John, who was to baptize Christ our Lord Himself, previously received the Holy Ghost while he was yet in his mother's womb, that it might be certain and manifest that none can baptize save those who have the Holy Spirit. Therefore those who patronize heretics or schismatics must answer us whether they have or have not the Holy Ghost. If they have, why are hands imposed on those who are baptized among them when they come to us, that they may receive the Holy Ghost, since He must surely have been received there, where if He was He could be given? But if heretics and schismatics baptized without have not the Holy Spirit, and therefore hands are imposed on them among us, that here may be received what there neither is nor can be given; it is plain, also, that remission of sins cannot be given by those who, it is certain, have not the Holy Spirit. And therefore, in order that, according to the divine arrangement and the evangelical truth, they may be able to obtain remission of sins, and to be sanctified, and to become temples of God, they must all absolutely be baptized with the baptism of the Church who come from adversaries and antichrists to the Church of Christ.

If any one consider and examine these things, there is no need for lengthened discussion and arguments. There is easy proof for faith in a short summary of the truth. The Lord speaks to Peter, saying, "I say unto thee, that thou art Peter; and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound also in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." And again to the same He says, after His resurrection, "Feed nay sheep." And although to all the apostles, after His resurrection, He gives an equal power, and says, "As the Father hath sent me, even so send I you: Receive ye the Holy Ghost: Whose soever sins ye remit, they shall be remitted unto him; and whose soever sins ye retain, they shall be retained; " yet, that He might set forth unity, He arranged by His authority the origin of that unity, as beginning from one. Assuredly the rest of the apostles were also the same as was Peter, endowed with a like partnership both of honour and power; but the beginning proceeds from unity. Which one Church, also, the Holy Spirit in the Song of Songs designated in the person of our Lord, and says, "My dove, my spotless one, is but one. She is the only one of her mother, elect of her that bare her." Does he who does not hold this unity of the Church think that he holds the faith? Does he who strives against and resists the Church trust that he is in the Church, when moreover the blessed Apostle Paul teaches the same thing, and sets forth the sacrament of unity, saying, "There is one body and one spirit, one hope of your calling, one Lord, one faith, one baptism, one God?"

Hereby our Lord Jesus Christ ordained the disciples to be guides and teachers of the world, and to be ministers of His Divine mysteries, and also bade them, for the time was now come, like lights to illuminate and enlighten, not merely the country of Judaea, according to the limit of the commandment of the Law, which extended from Dan even unto Beersheba, according to the Scripture, but rather also all under the sun, and men scattered throughout all lands, wheresoever they dwelt. The saying of Paul, therefore, is true: No man taketh the honour unto himself, but he that is called of God. For our Lord Jesus Christ called into His most glorious apostleship, before all others, His own disciples, and firmly fixed the whole earth, which was well-nigh tottering and in the act of falling, pointing out, as God, men to be props thereof who were well able to support it. Therefore, also, He thus spake by the mouth of the Psalmist, concerning the earth and the Apostles: I have fixed the pillars of it; for the blessed disciples were as the pillars and ground of the truth, whom also He says that He sent forth, even as the Father had sent Him; showing at the same time the dignity of their apostle-ship, and the incomparable honour of the power vouchsafed unto them, and also in all likelihood suggesting the method of life the Apostles were to follow. For if He thought it meet that He should send forth His own disciples, even as the Father had sent Him, was it not necessary for those who were destined to imitate His mission to ascertain what the Father sent forth the Son for to do? In divers ways, then, expounding unto us the character of His own mission, He said in one place: I came not to call the righteous, but sinners to repentance; and again: They that are whole have no need of a physician; but they that are sick: and again, in another place: For I am come down from heaven, not to do Mine own Will, but the Will of Him That sent Me; and yet once more: For God sent not His Son into the world to judge the world; but that the world should be saved through Him. Summing up, therefore, in a few words the character of their mission, He says that He sent them even as the Father had sent Him, that they might know thereby that they were bound to call sinners to repentance, and to minister to those who were in evil plight, whether of body or soul, and in all their dealings upon earth, not in any wise to follow their own will, but the Will of Him That sent them, and to save the world by their teaching, so far as was possible. And in truth we shall find the holy disciples eager to show the utmost zeal in performing all these things; and it is not difficult for any one to satisfy himself of this, who has once turned his attention to the Acts of the Apostles, and the words of the holy Paul.

Christ says that he sent the apostles even as the Father had sent him, that they might fully comprehend their mission: to call sinners to repentance and to minister to those who were caught up in evil, whether of body or soul. In all their dealings on this earth, they were not in any way to follow their own will but the will of him who sent them. They were also called to save the world by their teaching, so far as was possible. And in truth we shall find that holy disciples were eager to show the utmost enthusiasm in performing all these things. It is not difficult for people to see this, if they give their attention to the Acts of the Apostles and the words of the holy Paul.

He said to them: Peace be with you. As the Father has sent me, so I also send you. That is, as God the Father sent me who am God, so I who am man send you who are men. The Father sent the Son, whom he appointed to become incarnate for the redemption of the human race. He willed him to come into the world unto suffering, yet nevertheless he loved the Son whom he sent unto suffering. The Lord sends his chosen apostles into the world not to worldly joys, but, just as he himself was sent, unto sufferings. Since therefore the Son is loved by the Father and yet is sent unto suffering, so also the disciples are loved by the Lord, who nevertheless are sent into the world unto suffering. And so it is said: As the Father has sent me, so I also send you, that is, I love you with that same love when I send you among the offenses of persecutors, with which love the Father loves me, whom he caused to come to endure sufferings. Although "sent" can also be understood according to his divine nature. For the Son is said to be sent by the Father by the very fact that he is begotten by the Father. For the Son declares that he himself sends the Holy Spirit also, who, though coequal with the Father and the Son, nevertheless was not incarnate, saying: When the Paraclete comes, whom I will send to you from the Father. For if "to be sent" ought to be understood only as "to become incarnate," the Holy Spirit would without doubt in no way be said to be sent, since he was in no way incarnate. But his being sent is that very procession by which he proceeds from the Father and the Son. Just as therefore the Spirit is said to be sent because he proceeds, so also the Son is not unfittingly said to be sent because he is begotten.

(Hom. xxii. in Evang.) The Father sent the Son, appointed Him to the work of redemption. He says therefore, As My Father hath sent Me, even so send I you; i. e. I love you, now that I send you to persecution, with the same love wherewith My Father loved Me, when He sent Me to My sufferings.

(Hom. lxxxvi) All these things brought them to a most confident faith. As they were in endless war with the Jews, He says again, Then said Jesus unto them again, Peace be unto you.

(Hom. lxxxvi. 3) At the same time He shows the efficacy of the cross, by which He undoes all evil things, and gives all good things; which is peace. To the women above there was announced joy; for that sex was in sorrow, and had received the curse, In sorrow shalt thou bring forth. (Gen. 3:16) All hindrances then being removed, and every thing made straight, (πατωρθωται.) he adds, As My Father hath sent Me, even so send I you.

What does this repetition in bestowing peace mean, except that he wants the tranquility that he had announced to their minds individually also to be kept collectively among them by granting peace repeatedly? He knew, at any rate, that they were going to have far from insignificant struggles in the future stemming from his delay, with one boasting that he had persevered in faith and another in grief because he had doubted. … Peter denies, John flees, Thomas doubts, all forsake him: unless Christ had granted forgiveness for these transgressions by his peace, even Peter, who was the first in rank of all of them, would have been considered inferior and undeserving of his subsequent elevation to the primacy.

The mention of his having been sent does not diminish him as Son but declares that what he wants to be understood here is not the power of the one who sends but the charity of the one who has been sent. This is why he says, "Just as the Father," not the Lord, "has sent me, so I send you." In other words, I send you no longer with the authority of a Master but with all the affection of someone who loves you. I send you to endure hunger, to suffer the burden of chains, to the squalor of prison, to bear all kinds of punishments and to undergo bitter death for all: all of which charity, and not power, enjoins on human minds.

And since they had an irreconcilable war with the Jews, He again says to them: "Peace." Just as He said to the women: "Rejoice" (Matt. 28:9), because their sex was in sorrow, so to the disciples He gives "peace" because of the war which they had with them and which all will have. Thus, it is fitting for women to rejoice, because they are condemned to give birth in sorrow, and for men to be at peace because of the war for the cause of preaching. He shows at the same time the good consequences of the Cross as well; this is peace. And since peace was acquired through the Cross, I am sending you to preach. And for their consolation and encouragement He says: "As the Father has sent Me, so I also send you." You are taking upon yourselves My work; therefore be vigilant, for I will be with you. Note the sovereign authority. He did not say "I will beseech My Father, and He will send you," but rather "I am sending you."

2535 Now he charges the apostles with their ministry: first, he grants them the bond of peace; secondly, he charges them, as the Father has sent me.

2536 Jesus said to them again, Peace be with you. He said this to counter a twofold anxiety. The first time he said, Peace be with you, was to combat the anxiety caused by the Jews; but when he said the second time, Peace be with you, this was to deal with the anxiety to come from the Gentiles: "In me you may have peace... in the world you have tribulation" (16:33). He said this because they were about to be sent to the Gentiles.

2537 Accordingly, Jesus immediately enjoins them, As the Father has sent me, even so I send you. This shows that he is the intermediary between us and God: "There is one mediator between God and men, the man Christ Jesus" (1 Tim 2:5). This was a source of strength for the disciples: for they recognized the authority of Christ, and knew that he was sending them by divine authority. They were also strengthened because they recognized their own dignity, the dignity of being apostles; for an apostle is one who is sent. As the Father has sent me, even so I send you: that is, as the Father, who loves me, sent me into the world to suffer for the salvation of the faithful ‑ "For God sent the Son into the world, not to condemn the world, but that the world might be saved through him" (3:17) ‑ so I, who love you, send you to undergo suffering for my name ‑ "I send you out as sheep in the midst of wolves" (Mt 10:16).

Christ is the true Son, and so when we receive the Spirit, we are made sons. For it says; 'you did not receive the spirit of slavery leading you back into fear, but you have received the Spirit of adopted sonship' [Romans 8:15]. But when we are made sons in the Spirit, it is clear that we are called children of God in Christ... And when the Spirit is given to us-the Saviour said: 'Receive the Holy Spirit' (John 20:22)- God [The Father] is in us... But when God is in us, the Son is also in us. For the Lord Himself said: 'I and the Father will come and make our home with him' [John 14:23]. Next, the Son is life-for He said: 'I am the life' [John 14:6]- and so we are said to be given life in the Spirit... But when we are given life in the Spirit, Christ Himself is said to live in us. For it says: 'I am crucified with Christ. It is no longer I who live, but Christ who lives in me.' [Galatians 2:19-20]. - "Letters to Separion On the Spirit, Letter 1, Chapter 19"

...but to the disciples shewing His Godhead and His majesty, and intimating that He was not inferior but equal to the Spirit, He gave the Spirit and said, 'Receive ye the Holy Ghost,' and 'I send Him,' and 'He shall glorify Me,' and 'Whatsoever He heareth, that He shall speak.' As then in this place the Lord Himself, the Giver of the Spirit, does not refuse to say that through the Spirit He casts out demons, as man; in like manner He the same, the Giver of the Spirit, refused not to say, 'The Spirit of the Lord is upon Me, because He hath anointed Me,' in respect of His having become flesh, as John hath said; that it might be shewn in both these particulars, that we are they who need the Spirit's grace in our sanctification, and again who are unable to cast out demons without the Spirit's power. Through whom then and from whom behoved it that the Spirit should be given but through the Son, whose also the Spirit is? and when were we enabled to receive It, except when the Word became man?

But the reason why, after his resurrection, he both gave the Holy Spirit, first on earth, and afterward sent him from heaven, is in my judgment this: that "love is shed abroad in our hearts," by that gift itself, whereby we love God and our neighbors, according to those two commandments, "on which hang all the law and the prophets." And Jesus Christ signified this by giving them the Holy Spirit once on earth because of the love of our neighbor and a second time from heaven because of the love of God. And if some other reason may perhaps be given for this double gift of the Holy Spirit, at any rate we ought not to doubt that the same Holy Spirit was given when Jesus breathed on them, of whom he says, "Go, baptize all nations in the name of the Father, and of the Son and of the Holy Spirit," where this Trinity is especially commended to us. It is therefore he who was also given from heaven on the day of Pentecost, that is, ten days after the Lord ascended into heaven.

"And when He had said this, He breathed on them, and said unto them, Receive ye the Holy Ghost." By breathing on them He signified that the Holy Spirit was the Spirit, not of the Father alone, but likewise His own.

(iv. de Trin. c. xx) That corporeal breath was not the substance of the Holy Ghost, but to show, by meet symbol, that the Holy Ghost proceeded not only from the Father, but the Son. For who would be so mad as to say, that it was one Spirit which He gave by breathing, and another which He sent after His ascension?

And hence the bride, although otherwise so audacious, does not dare to say: "Let him kiss me with his mouth," for she knows that this is the prerogative of the Father alone. What she does ask for is something less: "Let him kiss me with the kiss of his mouth." Do you wish to see the newly-chosen bride receiving this unprecedented kiss, given not by the mouth but by the kiss of the mouth? Then look at Jesus in the presence of his Apostles: "He breathed on them," according to St John, "and he said: 'Receive the Holy Spirit.'" That favor, given to the newly-chosen Church, was indeed a kiss. That? you say. That corporeal breathing? O no, but rather the invisible Spirit, who is so bestowed in that breath of the Lord that he is understood to proceed from him equally as from the Father, truly the kiss that is common both to him who kisses and to him who is kissed. Hence the bride is satisfied to receive the kiss of the Bridegroom, though she be not kissed with his mouth. For her it is no mean or contemptible thing to be kissed by the kiss, because it is nothing less than the gift of the Holy Spirit. If, as is properly understood, the Father is he who kisses, the Son he who is kissed, then it cannot be wrong to see in the kiss the Holy Spirit, for he is the imperturbable peace of the Father and the Son, their unshakable bond, their undivided love, their indivisible unity.

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

Question. Concerning what he says: Receive the Holy Spirit. For it seems that he ought not yet to have given them the Holy Spirit, because it is said above in the sixteenth chapter: If I do not go away, the Paraclete will not come to you: therefore if he had not yet ascended, he ought not yet to have given the Holy Spirit. I respond: It must be said that the Holy Spirit is said to be received or given, not by reason of essence, but of effect. Therefore the disciples had the Holy Spirit before the passion, but for the working of their own salvation, which is through grace; they had him after the passion before the ascension for the remission of sins: they had him after the ascension for the proclamation of our faith: and therefore they were then confirmed, and the Holy Spirit descended in tongues of fire.

Question. To whom is it said in the plural, Receive the Holy Spirit? It seems that it is said to many. On the contrary: Matthew 16: I will give to you the keys of the kingdom of heaven, the Lord said to Peter: therefore it seems that the power of remitting sins was specially in Peter, but here it seems that it was in all. And it must be said that the power of remitting or the power of loosing was given to all the Apostles: nevertheless the fullness of power was given more specially to Peter and his successors, as to the prince and head of all the Apostles. Because, therefore, he was the head, it is said in Matthew: To you I will give: but because the others were partakers of his power, therefore it is said: Receive, etc.

But what is the greatness of his error, and what the depth of his blindness, who says that remission of sins can be granted in the synagogues of heretics, and does not abide on the foundation of the one Church which was once based by Christ upon the rock, may be perceived from this, that Christ said to Peter alone, "Whatsoever thou shall bind on earth shall be bound in heaven, and whatsoever thou shall loose on earth shall be loosed in heaven." And again, in the Gospel, when Christ breathed on the apostles alone, saying, "Receive ye the Holy Ghost: whose soever sins ye remit they are remitted unto them, and whose soever sins ye retain they are retained." Therefore the power of remitting sins was given to the apostles, and to the churches which they, sent by Christ, established, and to the bishops who succeeded to them by vicarious ordination. But the enemies of the one Catholic Church in which we are, and the adversaries of us who have succeeded the apostles, asserting for themselves, in opposition to us, unlawful priesthoods, and setting up profane altars, what else are they than Korah, Dathan, and Abiram, profane with a like wickedness, and about to suffer the same punishments which they did, as well as those who agree with them, just as their partners and abettors perished with a like death to theirs?

After dignifying the holy Apostles with the glorious distinction of the apostleship, and appointing them ministers and priests of the Divine Altar, as I have just said, He at once sanctifies them by vouchsafing His Spirit unto them, through the outward sign of His Breath, that we might be firmly convinced that the Holy Spirit is not alien to the Son, but Consubstantial with Him, and through Him proceeding from the Father; He shows that the gift of the Spirit necessarily attends those who are ordained by Him to be Apostles of God. And why? Because they could have done nothing pleasing unto God, and could not have triumphed over the snares of sin, if they had not been clothed with power from on high, and been transformed into something other than they were before. Therefore, also, it was said to one of old time: The Spirit of the Lord will come upon thee, and thou shalt be turned into another man; and the Prophet Isaiah also declared that those who waited upon the Lord should renew their strength. The wise Paul, too, when he says that he surpassed some in his labours, that is, in the deeds of an Apostle, adds at once: Yet not I, but the grace of God which was with me. Besides, we say this, that the disciples would never at all have understood the mystery that is in Christ, nor have been true guides in this knowledge, if they had not advanced in the light of the Spirit to a revelation of things which surpass man's reason and understanding, a revelation which is able to point out to them the heights to which they were bound to ascend; for no man can say Jesus is Lord, as Paul says, but in the Holy Spirit. As, then, they were destined to proclaim that Jesus was the Lord, that is, to preach that He was God and Lord of necessity, therefore they received the grace of the Holy Spirit in immediate connection with the office of apostleship, Christ granting Him unto them, not ministering to the desires of another, but rather vouchsafing Him of Himself; for the Spirit could only come down unto us from the Father through the Son. The old and written Law, however, which contained shadows and types of the reality, ordained that the appointment of priests should be performed in a more physical way, so to say, and that their appointment should be attended with more outward display. For the blessed Moses, by God's command, bade Aaron and the Levites wash themselves with water: then he slew the ram of consecration and anointed with the blood the tip of Aaron's right ear, as is written, and also put of the blood upon the thumb of the right hand, and upon the big toe of the right foot, giving an outline and type, as in a picture, of the mystery concerning Christ. For in the presence here of water and blood, the instruments of sanctification, how can there be any question that in an obscure type an outline was given of the fair beauty of the reality? Our Lord Jesus Christ, transforming into the power of truth the figure of the Law, consecrates through Himself the ministers of the Divine Altar. For He is the Lamb of consecration, and He consecrates by actual sanctification, making men partakers in His Nature, through participation in the Spirit, and in some sort strengthening the nature of man into a power and glory that is superhuman.

And there can be no doubt that the explanation I have here given can be proved not to err from the truth. But, perhaps, someone will come and say as follows, with a praiseworthy desire for knowledge, it may be, putting to us the question, "Where then, and when, did the Saviour's disciples receive the grace of the Spirit? When the Saviour appeared unto them in the house, immediately after the Resurrection, and breathed upon them, saying: Receive ye the Holy Ghost; or in the days of the holy Pentecost, when, as they were again assembled together in one place, suddenly there came from heaven a sound as of the rushing of a mighty wind. And there appeared unto them tongues parting asunder, like as of fire; and it sat upon each one of them. And they began to speak with other tongues, as the Spirit gave them utterance?" For either, such an one will say, we must suppose that a double grace was given unto them, or we must remain in ignorance of the occasion on which they, in fact, became partakers in the Holy Spirit; if indeed our Saviour's saying, and that which is written in the Acts of the holy Apostles, is found to be true. And, indeed, the question may well excite our perplexity, especially as Christ Himself said: It is expedient for you that I go away; for if I go not away the Comforter cannot come unto you; but when I depart, I will send Him unto you; for the inquirer will perhaps go on to say, "The Truth, that is, Christ, cannot lie. When, then, He said in plain words that the Comforter would not come unto the disciples unless He were taken up unto the Father, but of a surety He would send Him then, when He was in heaven at His side; how, then, can He be supposed to grant the gift of the Spirit, though His journey from hence was not yet accomplished?" Still, though the inquiry is very obscure, and very likely to cause perplexity, it yet allows of an appropriate solution, when we remember our faith that Christ is not as one of ourselves, but rather is God, and of God, and so exercises dominion over His own Words, and moulds them to suit His purposes.

For He proclaimed that He would send down to us from heaven the Comforter, when He was ascended to God the Father; and this, indeed, He did, when He had gone away to the Father, and vouchsafed to shed forth the Spirit abundantly upon all who were willing to receive it. For any man could receive it, through faith, that is, and Holy Baptism; and then was fulfilled that which was spoken by the voice of the Prophet: I will pour out of My Spirit upon all flesh. But it was necessary that the Son should appear as co-operating with the Father in granting the Spirit; it was necessary that those who believed on Him should understand that He is the Power of the Father, That has created this whole world, and called man out of nothing into being. For God the Father, at the beginning, by His own Word, took of the dust of the ground, as is written, and fashioned the animal, that is man, and endowed him with a soul, according to His Will, and illuminated him with a share of His own Spirit; for He breathed into his nostrils the breath of life, as is written. And when it came to pass that through disobedience man fell under the power of death, and lost his ancient honour, God the Father built him up and restored him to newness of life, through the Son, as at the beginning. And how did the Son restore him? By the death of His own Flesh He slew death, and brought the race of man back again into incorruption; for Christ rose again for us. In order, then, that we might learn that He it was Who at the beginning created our nature, and sealed us with the Holy Spirit, our Saviour again grants the Spirit, through the outward sign of His Breath, to the holy disciples, as being the firstfruits of renewed nature. For Moses writes concerning our creation of old, that God breathed into man's nostrils the breath of life. As, then, at the beginning, man was formed and came into being, so likewise is he renewed; and as he was then formed in the Image of his Creator, so likewise now, by participation in the Spirit, is he transformed into the Likeness of his Maker. For that the Spirit impresses the Saviour's Image on the hearts of those who receive Him surely does not admit of question; for Paul plainly exhorteth those who had fallen through weakness into observance of the Law, in the words: My little children, of whom I am again in travail until Christ be formed in you. For he says that Christ will not be formed in them save by partaking of the Holy Spirit, and living according to the law of the Gospel. Therefore, as in the firstfruits of creation, which is made regenerate into incorruption and glory and into the Image of God, Christ establishes anew His own Spirit in His disciples. For it was necessary that we should also perceive this truth, namely, that He brings down and grants the Spirit unto us. Therefore, also, He said: All things, whatsoever the Father hath, are Mine. And as the Father hath, of Himself and in Himself, His own Spirit, so also the Son hath the Spirit in Himself, because He is Consubstantial with Him, and essentially proceeded from Him, having by Nature in Himself all the attributes of His Father.

From the following fact we can prove that, many as were the actions that He repeatedly promised us that He would perform in due season, He even in part anticipated the appointed time in the performance of them, for our edification, that we might be fully convinced that whatsoever He has spoken will assuredly come to pass. He declared that He would raise up the dead, and bring back again to life those who are lying in the earth and in tombs. The hour cometh, He says, when the dead shall hear the voice of the Son of God, and shall come forth; they that have done good, unto the resurrection of life; and they that have done ill, unto the resurrection of judgment. And, desiring to satisfy us that He could readily accomplish this, He taught, saying: I am the Resurrection and the Life. But, inasmuch as the vastness of the miracle made it difficult of belief that the dead could ever be restored to life, He anticipated to our profit the time of the Resurrection, and gave us a sign by raising Lazarus and the widow's son and the daughter of Jairus. And what else besides? As He said that full of glory would be the resurrection of the Saints, for then, He says, shall the righteous shine forth as the sun in the Kingdom of their Father, in order that here again He might be believed to speak truth, He granted the sight thereof before the time to the disciples. For He took Peter and James and John, and went up into the mountain, and was transfigured before them: and His Face did shine as lightning, and His garments became white as snow. Just as, then, although He promised to accomplish these things in their season, yet He performed the works in part and with a limited scope even out of due time, as an earnest and foretaste of that which was expected to come to pass and to affect the whole world, so doing in order that faith in Him might not be shaken; even so, likewise, after having said that He would send the Comforter to us when He went away to the Father, and having fixed this occasion for granting this grace universally, He performed in the persons of His disciples the first instalment, as it were, of the promise, for the many just and sufficient reasons we have previously given.

They, therefore, partook of the Holy Spirit when He breathed on them, saying, Receive ye the Holy Ghost; for it were impossible for Christ to lie, and He would never have said "Receive" without giving; but in the days of Holy Pentecost, when God more openly proclaimed His grace, and manifested the stablishment of the Holy Spirit in their hearts, there appeared unto them tongues through flame, not signifying the beginning of the gift of the Spirit in their hearts, but rather having reference to the time when they were first endowed with the gift of languages. It is written, indeed, that they began to speak with other tongues, as the Spirit gave them utterance. Note, that they began to speak, not to receive sanctification, and that the gift of divers tongues came down upon them; and this was the working of the Spirit that was in them. For just as the Father spake from heaven, and bare witness to His Son, saying, This is My beloved Son, in Whom I am well pleased; and did this to satisfy the minds of those who heard, uttering, or causing to be uttered, a sound as of some instrument which fell upon the ear; even so, also, in the case of the holy disciples He made the manifestation of the grace given them more public, sending down upon them tongues as of fire, and causing the descent of the Holy Spirit to resemble the sound of the rushing of a mighty wind. And that this very portent was given unto the Jews by way of a sign, you will readily see, if you listen to God, the Lord of all, saying by the mouth of the |678 Prophet: By men of strange tongues, and by the lips of strangers, will I speak unto this people, and yet will they not believe. And to the intent that we might believe that the blessed disciples did, in fact, partake of the Holy Spirit, and were from henceforth honoured with the grace of Christ from above, and that they were able to expound the truth, and that the glory of their apostleship was worthy all admiration, witness being borne thereto by the gift from on high, therefore it was that fire came down in the form of tongues.

I think, indeed, that I have here said enough to accurately explain the meaning of the passage; but, inasmuch as we are bound to take every precaution in our treatise, that no stumblingblock spring up to offend the brethren through the carping spirit of any amongst us, let us make this addition to what we have said, and refute the vain talk that we may expect will be started. We shall find, then, in the passage that follows, the words: Thomas, called Didymus, was not with the disciples when Jesus came. How, then, someone may not unreasonably inquire, if he were away, was he in fact made partaker in the Holy Spirit when the Saviour appeared unto the disciples and breathed on them, saying: Receive ye the Holy Ghost? We reply that the power of the Spirit pervaded every man who received grace, and fulfilled the aim of the Lord Who gave Him unto them; and Christ gave the Spirit not to some only but to all the disciples. Therefore, if any were absent, they also received Him, the munificence of the Giver not being confined to those only who were present, but extending to the entire company of the holy Apostles. And that this interpretation is not strained, or our idea extravagant, we may convince you from Holy Writ itself, bringing forward as a proof a passage in the Books of Moses. The Lord God commanded the all-wise Moses to select elders, to the number of seventy, from the assembly of the Jews, and plainly declared: I will take of the Spirit which is upon thee and will put it upon them. Moses, as he was bidden, brought them together, and fulfilled the Divine decree. Two only of the men who were included in the number of the seventy elders were left behind, and remained in the assembly, to wit, Eldad and Medad. Then when God put upon them all the Divine Spirit, as He had promised, those whom Moses had collected together immediately received grace, and prophesied; but none the less also the two who were in the assembly prophesied, and, in fact, the grace from above came upon them first. Nay, further, Joshua, that was called the son of Nun, who was the constant attendant of Moses, not understanding at once the meaning of the mystery, but thinking that after the manner of Dathan and Abiram they were rivals in the art of prophecy to those whom Moses had brought together, said unto him: Eldad and Medad do prophesy in the camp; my lord Moses, forbid them. And what answered that truly wise and great man, seeing in his wisdom the working of the grace given unto them, and the power of the Spirit? Enviest thou for my sake? Would God that all the Lord's people were prophets, and that the Lord would put His Spirit upon them! Observe how he rebukes the saying of Joshua, who knew not what had been done. Would that, he says, the Spirit were given to all the people! Nay, this will indeed come to pass in due season, when the Lord, that is, Christ, will grant unto them His Spirit; breathing upon His holy Apostles as upon the firstfruits of those whose due it is to receive Him, and saying: Receive ye the Holy Ghost. Then, if Thomas were absent, he was not cut off from receiving the Spirit, for the Spirit pervaded all whose due it was to receive Him, and who were included among the number of His honoured disciples.

The Son, sharing the same nature as God the Father, has the Spirit in the same manner that the Father would be understood to have the Spirit. In other words, the Spirit is not something added or which comes from without, for it would be naïve—even insane—to hold such an opinion. But God the Father has the Spirit, just as each one of us has our own breath within us that pours forth from the innermost parts of the body. This is why Christ physically breathed on his disciples, showing that as the breath proceeds physically from the human mouth, so too does Christ, in a manner befitting God, pour forth the [Spirit] from the divine essence.

This was the second time he breathed on human beings—his first breath having been stifled through willful sins. … But though he bestowed his grace then, he was to lavish it yet more bountifully. And he says to them, I am ready to give it even now, but the vessel cannot yet hold it. For awhile therefore receive as much grace as you can bear. And look forward for yet more. "But stay in the city, until you are clothed with power from on high." Receive it in part now. Then, you shall wear it in its fullness. For the one who receives often possesses only a part of the gift. But the one who is clothed is completely enfolded by his robe.

[Christ's disciples] were able to receive [the Spirit] on three occasions: before he was glorified by the passion, after he was glorified by the resurrection and after his ascension.… Now the first of these manifests him—the healing of the sick and casting out of evil spirits and so does that breathing on them after the resurrection, which was clearly a divine inspiration. And so too the present distribution of the fiery tongues. But the first manifested him indistinctly, the second more expressly, this present one more perfectly, since he is no longer present only in energy but … substantially, associating with us and dwelling in us.

When he had said this, he breathed on them and said to them: Receive the Holy Spirit. We must ask why it is that our Lord gave the Holy Spirit once while standing on earth, and once while presiding from heaven? For in no other place is the giving of the Holy Spirit openly shown, except now when it is received through breathing, and afterward when, coming from heaven, it is demonstrated in various tongues. Why then is it first given to the disciples on earth, and afterward sent from heaven, unless because there are two precepts of charity, namely the love of God and the love of neighbor? The Spirit is given on earth so that the neighbor may be loved; the Spirit is given from heaven so that God may be loved. Therefore, just as there is one charity and two precepts, so there is one Spirit and two givings. First from the Lord standing on earth, afterward from heaven, because in the love of neighbor one learns how to arrive at the love of God. Hence the same John says: He who does not love his brother whom he sees, how can he love God whom he does not see? And indeed the same Holy Spirit was previously in the minds of the disciples for faith, but nevertheless he was not given by manifest giving except after the resurrection. Hence it is also written: The Spirit was not yet given, because Jesus had not yet been glorified. Hence also it is said through Moses: They sucked honey from the rock, and oil from the solid rock. For nothing of this kind is read according to history, if the whole sequence of the Old Testament is reviewed. Nowhere did that people suck honey from the rock, nowhere oil. But because according to Paul's words: The rock was Christ, they sucked honey from the rock who saw the deeds and miracles of our same Redeemer. But they sucked oil from the solid rock, because by the outpouring of the Holy Spirit after his resurrection they deserved to be anointed. Therefore, as it were, the weak rock gave honey, when the Lord, still mortal, showed to his disciples the sweetness of his miracles. But the solid rock poured forth oil, because, after his resurrection now made impassible, through the breathing of the Spirit he sent forth the gift of holy anointing.

(Hom. xxvi.) But why is He first given to the disciples on earth, and afterwards sent from heaven? Because there are two commandments of love, to love God, and to love our neighbour. The spirit to love our neighbour is given on earth, the spirit to love God is given from heaven. As then love is one, and there are two commandments; so the Spirit is one, and there are two gifts of the Spirit. And the first is given by our Lord while yet upon earth, the second from heaven, because by the love of our neighbour we learn how to arrive at the love of God.

The sacred books acknowledge with regard to Christ, that as He is the Son of man, so is the same Being not a [mere] man; and as He is flesh, so is He also spirit, and the Word of God, and God. And as He was born of Mary in the last times, so did He also proceed from God as the First-begotten of every creature; and as He hungered, so did He satisfy [others]; and as He thirsted, so did He of old cause the Jews to drink, for the "Rock was Christ" Himself: thus does Jesus now give to His believing people power to drink spiritual waters, which spring up to life eternal. And as He was the son of David, so was He also the Lord of David. And as He was from Abraham, so did He also exist before Abraham. And as He was the servant of God, so is He the Son of God, and Lord of the universe. And as He was spit upon ignominiously, so also did He breathe the Holy Spirit into His disciples. And as He was saddened, so also did He give joy to His people. And as He was capable of being handled and touched, so again did He, in a non-apprehensible form, pass through the midst of those who sought to injure Him, and entered without impediment through closed doors. And as He slept, so did He also rule the sea, the winds, and the storms. And as He suffered, so also is He alive, and life-giving, and healing all our infirmity. And as He died, so is He also the Resurrection of the dead. He suffered shame on earth, while He is higher than all glory and praise in heaven; who, "though He was crucified through weakness, yet He liveth by divine power;" who "descended into the lower parts of the earth," and who "ascended up above the heavens;" for whom a manger sufficed, yet who filled all things; who was dead, yet who liveth for ever and ever. Amen.

"He breathed on them, and said, Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them, and whosesoever sins ye retain, they are retained." As a king sending forth governors, gives power to cast into prison and to deliver from it, so in sending these forth, Christ investeth them with the same power. But how saith He, "If I go not away, He will not come," and yet giveth them the Spirit? Some say that He gave not the Spirit, but rendered them fit to receive It, by breathing on them. For if Daniel when he saw an Angel was afraid, what would not they have suffered when they received that unspeakable Gift, unless He had first made them learners? Wherefore He said not, "Ye have received the Holy Ghost," but, "Receive ye the Holy Ghost." Yet one will not be wrong in asserting that they then also received some spiritual power and grace; not so as to raise the dead, or to work miracles, but so as to remit sins. For the gifts of the Spirit are of different kinds; wherefore He added, "Whosesoever sins ye remit, they are remitted unto them," showing what kind of power He was giving. But in the other case, after forty days, they received the power of working miracles. Wherefore He saith, "Ye shall receive power, after that the Holy Ghost is come upon you, and ye shall be My witnesses both in Jerusalem, and in all Judaea." And witnesses they became by means of miracles, for unspeakable is the grace of the Spirit and multiform the gift.

But this comes to pass, that thou mayest learn that the gift and the power of the Father, the Son, and the Holy Ghost, is One. For things which appear to be peculiar to the Father, these are seen also to belong to the Son, and to the Holy Ghost. "How then," saith some one, "doth none come to the Son, except the Father draw him?" Why, this very thing is shown to belong to the Son also. "I," He saith, "am the Way: no man cometh unto the Father but by Me." And observe that it belongeth to the Spirit also; for "No man can call Jesus Christ Lord, but by the Holy Ghost." Again, we see that the Apostles were given to the Church at one time by the Father, at another by the Son, at another by the Holy Ghost, and that the "diversities of gifts" belong to the Father, the Son, and the Holy Ghost.

Whose soever sins ye remit, are remitted unto them; and whose soever sins ye retain, they are retained."

With these words he teaches them the identity of the giver and the distributor of all these goods. His "breathing" convinces them to have no doubt about this because the body was created in the beginning as immobile and inanimate but then received life, which it did not have in itself when the soul entered into it through "breathing," as the blessed Moses said. After Jesus breathed for the first time, he mentioned the Spirit in order to show that, as then nothing prevented the body from living even though it did not by nature possess [life], which the soul by entering gave it, so now they had to believe that the body of human beings was made imperishable through resurrection, because the Spirit who gives it this strength is powerful. Therefore he said to them, You must truly believe in what has been said to you and must have no doubts about the resurrection. You must not reject the honor of the apostolate because you are scared of being sent as messengers of a new doctrine into the world. You will indeed receive the effect of the Spirit, which, at the right time, will confer on you resurrection and immortality.Through the Spirit, you will receive in this life an amazing, supernatural strength to perform unheard-of miracles by a mere word. You will be able to face easily any afflictions that may befall you because of those who oppose your preaching. And even though there were many other things to be accomplished in them through the Spirit, without mentioning them, he mentioned the most important argument of all. Here, he says, is what will clearly demonstrate to you the strength of the Spirit. Indeed, as soon as you receive it, you will be able to absolve the sins of whomever you want, as well as to pronounce a sentence of condemnation against anyone. If you, who are human, after receiving the gift of the Spirit, will be able to do all those things that are of God—indeed, only he has the power to judge—I leave to you to consider what the effectiveness of the Spirit is. Once you have received it, you must no longer doubt.

He breathes and gives them the Holy Spirit. Now He imparts to them not the perfect gift of the Holy Spirit, for He will give them that at Pentecost, but makes them capable of receiving the Spirit. For the words "receive the Holy Spirit" mean the same as: be ready to receive the Spirit.

2538 Jesus makes them adequate for their task by giving them the Holy Spirit, "God, who has qualified us to be ministers of a new covenant, not in a written code but in the Spirit" (2 Cor 3:6). In this giving of the Spirit, he first grants them a sign of this gift, which is, that he breathed on them. We see something like this in Genesis (2:7), when God "breathed into his nostrils the breath of life," of natural life, which the first man corrupted, but Christ repaired this by giving the Holy Spirit. We should not suppose that this breath of Christ was the Holy Spirit; it was a sign of the Spirit. So Augustine says, in The Trinity: "This bodily breath was not the substance of the Holy Spirit, but a fitting sign that the Holy Spirit proceeds not just from the Father but also from the Son."

2539 Notice that the Holy Spirit was sent over Christ, first, in the appearance of a dove, at his baptism (1:32), and then in the appearance of a cloud, at his transfiguration (Mt 17:5). The reason for this is that the grace of Christ, which is given by the Holy Spirit, was to be distributed to us by being proliferated through the sacraments. Consequently, at Christ's baptism the Holy Spirit descended in the form of a dove, which is an animal known for its proliferation. And since the grace of Christ comes through teaching, the Spirit descended in a luminous cloud, and Christ is seen to be a Teacher, "Listen to him" (Mt 17:5). The Spirit descended over the apostles the first time through a breath to indicate the proliferation of grace through the sacraments, whose ministers they were. Thus Christ said, "If you forgive the sins of any, they are forgiven: "Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit" (Mt 28:19). The second time the Spirit descended on them in tongues of fire to indicate the proliferation of grace through teaching; and so we read in Acts (2:4) that right after they were filled with the Holy Spirit they began to speak.

2540 We see the words used when the Spirit was given, Receive the Holy Spirit. But did they receive the Holy Spirit then? It seems not, for since Christ had not yet ascended, it was not fitting that he give gifts to us. Indeed, according to Chrysostom, there were some who said that Christ did not give them the Holy Spirit at that time, but prepared them for the future giving of the Spirit at Pentecost. They were brought to this opinion because Daniel (10:8) could not endure his sight of an angel, and so these disciples could not have endured the coming of the Holy Spirit unless they had been prepared. But Chrysostom himself says that the Holy Spirit was given to the disciples, not for all tasks in general, but for a specific task, that is, to forgive sin. Augustine and Gregory say that the Holy Spirit has two precepts of love: love of God and of neighbor. Therefore, the Holy Spirit was given the first time on earth to indicate the precept of the love of neighbor; and the Spirit was given the second time from heaven to indicate the precept of the love of God.

They affirm that they are showing great reverence for God, to whom alone they reserve the power of forgiving sins. But in truth no one does him greater injury than those who choose to prune his commandments and reject the office entrusted to them. For the Lord Jesus himself said in the Gospel, "Receive the Holy Spirit; whoever's sins you forgive they are forgiven to them, and whoever's sins you retain, they are retained." Who is it that honors him most, the one who obeys his bidding or the one who rejects it?The church holds fast its obedience on either side by both retaining and remitting sin. Heresy is on the one side cruel and on the other disobedient. It wishes to bind what it will not loosen and will not loosen what it has bound, whereby it condemns itself by its own sentence. For the Lord willed that the power of binding and of loosing should be the same, and he sanctioned each by a similar condition. So whoever does not have the power to loose does not have the power to bind. For as, according to the Lord's word, the one who has the power to bind also has the power to loose, their teaching destroys itself, inasmuch as those who deny that they have the power of loosing ought also to deny that of binding. For how can the one be allowed and the other disallowed? It is plain and evident that either each is allowed or each is disallowed in the case of those to whom each has been given. Each is allowed to the church; neither is allowed to heresy. For this power has been entrusted to priests alone. It is only right, therefore, that the church, which has true priests, claims it. Heresy, which does not have the priests of God, cannot claim it. And by not claiming this power heresy pronounces its own sentence, that not possessing priests it cannot claim priestly power.

"Whose soever sins," He continues, "ye remit, they are remitted unto them; and whose soever ye retain, they are retained." The Church's love, which is shed abroad in our hearts by the Holy Spirit, discharges the sins of all who are partakers with itself, but retains the sins of those who have no participation therein. Therefore it is, that after saying "Receive ye the Holy Ghost," He straightway added this regarding the remission and retention of sins.

(Tr. cxxi. 3) The love of the Church, which is shed abroad in our hearts by the Holy Spirit, remits the sins of those who partake of it; but retains the sins of those who do not. Where then He has said, Receive ye the Holy Ghost, He instantly makes mention of the remission and retaining of sins.

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

Question. Concerning the power conferred upon the disciples. For it is said: Whose sins you shall forgive, they are forgiven them, etc. On the contrary: Isaiah 43: I am he who blots out your iniquities for my own sake: therefore it belongs to God alone to forgive sins. Likewise, Matthew 9: But that you may know that the Son of man has power on earth to forgive sins, he said to the paralytic: Arise, etc.: therefore it belongs to the same power to forgive sins and to cure the incurable. But that belongs to infinite power and to Christ-man and God alone: therefore also to forgive sins. It is therefore asked how it belongs differently to God, to Christ-man, and to the priest. Likewise, concerning what is added: Whose sins you shall retain, they are retained: therefore it seems that priests can close to us the entrance of the kingdom. I respond: It must be said that in sin two things are considered, namely guilt and the debt of punishment; to forgive guilt belongs to God alone effectively, because it belongs to him alone to give grace, which blots out guilt: meritoriously it belongs to Christ-man: but dispositively it belongs to the priest, because he does that which, once done, God forgives, namely by conferring the Sacraments. But there is another remission with respect to punishment, and over this the priest has power, once the remission of guilt has been made, as does Christ-man; but the power of Christ-man is one of excellence and universal, while the power of the priest is ministerial and participative. And these powers are ordered, because the priest has no effect in remitting punishment except through the passion of Christ, nor again is the passion of Christ conferred upon anyone except him whose guilt God forgives. To the objection that our salvation is in the hand of the priest: it must be said that this power is to be understood as operative when the key does not err. But the key errs either when it looses one whom God has not vivified, or when it binds less than one ought to be bound. Whence Gregory says: "The disciples loose the living one whom the Master had raised from the dead. For if the disciples were to loose a dead man, they would reveal a stench rather than power."

Question. Since the Lord said only to the eleven: Receive the Holy Spirit; whose sins you shall remit, etc.: it seems that not all priests have this power, but only those who hold the place of the Apostles, such as bishops, not simple priests. Likewise, Gregory seems to say this, that "those who obtain the office of governance receive the authority of loosing and binding." To this it must be said that there are two ways of binding and loosing: either in the penitential forum, or in the judicial forum. The first way belongs to presbyters by reason of their order; the second way belongs to bishops and other superiors by reason of their dignity. Whence Hugh of Saint Victor says: "One is the binding by which the ministers of the Church bind those who truly repent with the obligation of enjoined satisfaction, and another is that by which those who sin intolerably are bound with the chain of anathema."

Question. The heretics object from the fact that it is first said: Receive the Holy Spirit: and afterward: Whose sins you shall remit etc., that no priest has the power of binding and loosing unless he has the Holy Spirit dwelling within him: therefore wicked priests do not absolve, nor even the Supreme Pontiff, if he is wicked. And if this is so, then our salvation is in peril. To this there are multiple responses. For some say that the Holy Spirit is given first, and afterward the execution of the power of loosing, because loosing or remission does not take place except in the charity of the Church; whence they say that it is not necessary that the priest have charity, but it suffices that he at least be in the Church. Others respond that there are two ways of loosing, namely by merit and by office and by office alone. For one to loose by merit, it is necessary that he have the Holy Spirit: but for one to loose by office, it is not required. That the Lord first gives the Holy Spirit is so that one may worthily carry out the office, or to signify that without the grace of the Holy Spirit remission of sins is not given. But it is not required that this grace be in the priest, but in the Sacraments. It can also be said in another way, that the Holy Spirit is said to be given when his gifts are given. There are therefore certain gifts that are from the Holy Spirit and with the Holy Spirit and never without him, such as charity. And there are others that are from the Holy Spirit and never with the Holy Spirit, such as servile fear. And there are others that are both from the Holy Spirit and can be with the Holy Spirit and without him, and such are characters. And because the power of confecting and binding and loosing are of this kind, they remain both in the just and in the unjust; and this was brought about by divine dispensation, so that the sin of the prelate would not prejudice the subject.

On that passage in Matthew 16, Whatsoever you shall bind, etc., the Gloss says: "The other Apostles indeed have the same judiciary power, to whom after the resurrection he says: Receive the Holy Spirit: whose sins you shall remit," etc. The Apostles are thus said to have the same judiciary power, that is, a similar one: but from this it does not follow that they had an equal one, but it is a figure of speech from a change of the predicate, because similitude consists in quality, but equality in quantity.

Christ, when He gave the Spirit unto them, said: Whosesoever sins ye forgive, they are forgiven; and whosesoever sins ye retain, they are retained; though only the living God is able and powerful to grant unto sinners remission of sins; for whom could it befit to pardon the transgressions that sinners have committed against the Divine Law, save the Lawgiver Himself? You may, if you choose, see the meaning of the saying from the analogy of human affairs. Who has authority to meddle with the decrees of earthly monarchs, and who tries to undo that which has been ordained by the will and judgment of rulers, save only someone who is invested with regal honour and dignity? Therefore, wise was the saying, Insolent is he who saith unto the king, Thou breakest the law. In what way, then, and in what sense did the Saviour invest His disciples with the dignity which befits the Nature of God alone? The Word that is in the Father cannot err; and this He did, and whatsoever He doeth, He doeth well. For He thought it meet that they who have once been endued with the Spirit of Him Who is God and Lord, should have power also to remit or retain the sins of whomsoever they would, the Holy Spirit That dwelt in them remitting or retaining them according to His Will, though the deed were done through human instrumentality.

They who have the Spirit of God remit or retain sins in two ways, as I think. For they invite to Baptism those to whom this sacrament is already due from the purity of their lives, and their tried adherence to the faith; and they hinder and exclude others who are not as yet worthy of the Divine grace. And in another sense, also, they remit and retain sins, by. rebuking erring children of the Church, and granting pardon to those who repent; just as, also, Paul gave up him that had committed fornication at Corinth, for the destruction of the flesh, that the spirit may be saved, and admitted him again into fellowship, that he might not be swallowed up with his overmuch sorrow, as he says in his letter. When, then, the Spirit of Christ dwelling in our hearts doeth things which befit God alone, surely He is the living God, invested with the glorious dignity of the Divine Nature, and having power over sacred laws.

After dignifying the holy Apostles with the glorious distinction of the apostleship, and appointing them ministers and priests of the Divine Altar, as I have just said, He at once sanctifies them by vouchsafing His Spirit unto them, through the outward sign of His Breath, that we might be firmly convinced that the Holy Spirit is not alien to the Son, but Consubstantial with Him, and through Him proceeding from the Father; He shows that the gift of the Spirit necessarily attends those who are ordained by Him to be Apostles of God. And why? Because they could have done nothing pleasing unto God, and could not have triumphed over the snares of sin, if they had not been clothed with power from on high, and been transformed into something other than they were before. Therefore, also, it was said to one of old time: The Spirit of the Lord will come upon thee, and thou shalt be turned into another man; and the Prophet Isaiah also declared that those who waited upon the Lord should renew their strength. The wise Paul, too, when he says that he surpassed some in his labours, that is, in the deeds of an Apostle, adds at once: Yet not I, but the grace of God which was with me. Besides, we say this, that the disciples would never at all have understood the mystery that is in Christ, nor have been true guides in this knowledge, if they had not advanced in the light of the Spirit to a revelation of things which surpass man's reason and understanding, a revelation which is able to point out to them the heights to which they were bound to ascend; for no man can say Jesus is Lord, as Paul says, but in the Holy Spirit. As, then, they were destined to proclaim that Jesus was the Lord, that is, to preach that He was God and Lord of necessity, therefore they received the grace of the Holy Spirit in immediate connexion with the office of apostleship, Christ granting Him unto them, not ministering to the desires of another, but rather vouchsafing Him of Himself; for the Spirit could only come down unto us from the Father through the Son. ... Our Lord Jesus Christ, transforming into the power of truth the figure of the Law, consecrates through Himself the ministers of the Divine Altar. For He is the Lamb of consecration, and He consecrates by actual sanctification, making men partakers in His Nature, through participation in the Spirit, and in some sort strengthening the nature of man into a power and glory that is superhuman.

Of this oil it is said through the prophet: "The yoke shall decay because of the oil." For we were held under the yoke of demonic dominion, but we have been anointed with the oil of the Holy Spirit. And because the grace of liberty has anointed us, the yoke of demonic dominion has rotted away, as Paul attests when he says: "Where the Spirit of the Lord is, there is liberty." But it should be known that those who first received the Holy Spirit, so that they themselves might live innocently and benefit some through preaching, received Him openly after the Lord's resurrection so that they might benefit not a few but many. Hence in this very giving of the Spirit it is said: "Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained." It is pleasing to observe to what height of glory those disciples were led, who were called to such great burdens of humility. Behold, not only do they become secure concerning themselves, but they also receive the power of releasing another's bond; and they obtain the principality of the heavenly judgment, so that in place of God they retain sins for some and release them for others. Thus, thus it was fitting that they be raised up by God, who had consented to be humbled so greatly for God's sake. Behold, those who fear the strict judgment of God become judges of souls; and they condemn or free others, who feared that they themselves would be condemned.

Of these, certainly, the bishops now hold the place in the Church. Those who obtain the rank of governance receive the authority of binding and loosing. Great is the honor, but heavy is the burden of this honor. For it is hard that one who does not know how to maintain the governance of his own life should become a judge of another's life. And it very often happens that one holds the place of judgment whose life does not at all accord with the place. And it often occurs that he either condemns the innocent, or, being himself bound, looses others. Often in loosing and binding his subjects he follows the impulse of his own will rather than the merits of the cases. Whence it happens that he deprives himself of this very power of binding and loosing who exercises it according to his own wishes rather than according to the conduct of his subjects. It often happens that a Pastor is moved by hatred or favor toward any neighbor; but those who follow their own hatreds or favor in the cases of their subjects cannot judge worthily concerning their subjects. Whence it is rightly said through the prophet: They were putting to death souls that do not die, and giving life to souls that do not live. For he puts to death one who is not dying who condemns the just. And he strives to give life to one who will not live who attempts to absolve the guilty from punishment.

Therefore the causes must be weighed, and then the power of binding and loosing must be exercised. It must be seen what fault preceded, or what repentance followed after the fault, so that those whom almighty God visits through the grace of compunction, the sentence of the pastor may absolve. For then the absolution of the one presiding is true, when it follows the judgment of the internal Judge. This is well signified by that resurrection of the man dead four days, which demonstrates that the Lord first called and gave life to the dead man, saying: "Lazarus, come forth"; and afterward he who had come forth alive was loosed by the disciples, as it is written: "And when he who had been bound with wrappings had come forth, then he said to the disciples: Loose him, and let him go." Behold, the disciples loose him now living, whom the Master had raised from the dead. For if the disciples had loosed Lazarus while dead, they would have shown forth a stench rather than power. From this consideration it must be observed that we ought to loose through pastoral authority those whom we recognize our Author vivifies through resurrecting grace. This vivification, indeed, before the work of righteousness is already recognized in the very confession of sin. Hence to this same dead Lazarus it is by no means said "Come back to life," but "Come forth." For every sinner, while he hides his fault within his conscience, lies hidden within, is concealed in his own inner chambers. But the dead man comes forth when the sinner voluntarily confesses his iniquities. Therefore it is said to Lazarus, "Come forth." As if it were openly said to anyone dead in fault: Why do you hide your guilt within your conscience? Come forth now through confession, you who lie hidden within yourself through denial. Let the dead man therefore come forth, that is, let the sinner confess his fault. And let the disciples loose him as he comes forth, so that the pastors of the Church may remove the punishment from him who deserved it, since he was not ashamed to confess what he did. These things I have said briefly concerning the order of loosing, so that the pastors of the Church may strive to loose or bind with great moderation. But whether the pastor binds justly or unjustly, nevertheless the sentence of the pastor is to be feared by the flock, lest he who is subject, even when he is perhaps bound unjustly, may deserve the very sentence of his binding from another fault. Therefore let the pastor fear to absolve or to bind indiscreetly. But let him who is under the hand of the pastor fear to be bound even unjustly; nor let him rashly criticize the judgment of his pastor, lest even if he was bound unjustly, through the very pride of arrogant criticism a fault that did not exist may come to be.

(Hom. xxvi.) We must understand that those who first received the Holy Ghost, for innocence of life in themselves, and preaching to a few others, received it openly after the resurrection, that they might profit not a few only, but many. The disciples who were called to such works of humility, to what a height of glory are they led! Lo, not only have they salvation for themselves, but are admitted to the powers of the supreme Judgment-seat; so that, in the place of God, they retain some men's sins, and remit others. Their place in the Church, the Bishops now hold; who receive the authority to bind, when they are admitted to the rank of government. Great the honour, but heavy the burden of the place. It is ill if one who knows not how to govern his own life, shall be judge of another's.

But you say the church was founded on Peter, although elsewhere the same is attributed to all the apostles, and they all receive the keys of the kingdom of heaven, and the strength of the church depends on them all alike, yet one among the twelve is chosen so that when a head has been appointed, there may be no occasion for schism.

For if any one will consider how great a thing it is for one, being a man, and compassed with flesh and blood, to be enabled to draw nigh to that blessed and pure nature, he will then clearly see what great honor the grace of the Spirit has vouchsafed to priests; since by their agency these rites are celebrated, and others nowise inferior to these both in respect of our dignity and our salvation. For they who inhabit the earth and make their abode there are entrusted with the administration of things which are in Heaven, and have received an authority which God has not given to angels or archangels. For it has not been said to them, "Whatsoever ye shall bind on earth shall be bound in Heaven, and whatsoever ye shall loose on earth shall be loosed in Heaven." They who rule on earth have indeed authority to bind, but only the body: whereas this binding lays hold of the soul and penetrates the heavens; and what priests do here below God ratifies above, and the Master confirms the sentence of his servants. For indeed what is it but all manner of heavenly authority which He has given them when He says, "Whose sins ye remit they are remitted, and whose sins ye retain they are retained?" What authority could be greater than this? "The Father hath committed all judgment to the Son?" But I see it all put into the hands of these men by the Son. For they have been conducted to this dignity as if they were already translated to Heaven, and had transcended human nature, and were released from the passions to which we are liable. Moreover, if a king should bestow this honor upon any of his subjects, authorizing him to cast into prison whom he pleased and to release them again, he becomes an object of envy and respect to all men; but he who has received from God an authority as much greater as heaven is more precious than earth, and souls more precious than bodies, seems to some to have received so small an honor that they are actually able to imagine that one of those who have been entrusted with these things will despise the gift. Away with such madness! For transparent madness it is to despise so great a dignity, without which it is not possible to obtain either our own salvation, or the good things which have been promised to us. For if no one can enter into the kingdom of Heaven except he be regenerate through water and the Spirit, and he who does not eat the flesh of the Lord and drink His blood is excluded from eternal life, and if all these things are accomplished only by means of those holy hands, I mean the hands of the priest, how will any one, without these, be able to escape the fire of hell, or to win those crowns which are reserved for the victorious?

Let us then do all we can to have the Holy Spirit with ourselves, and let us treat with much honor those into whose hands its operation hath been committed. For great is the dignity of the priests. "Whosesoever sins," it saith, "ye remit, they are remitted unto them"; wherefore also Paul saith, "Obey them that have the rule over you, and submit yourselves." And hold them very exceedingly in honor; for thou indeed carest about thine own affairs, and if thou orderest them well, thou givest no account for others, but the priest even if he rightly order his own life, if he have not an anxious care for thine, yea and that of all those around him, will depart with the wicked into hell; and often when not betrayed by his own conduct, he perishes by yours, if he have not rightly performed all his part. Knowing therefore the greatness of the danger, give them a large share of your goodwill; which Paul also implied when he said, "For they watch for your souls," and not simply so, but, "as they that shall give account."

Consider the person inspired by Jesus as the apostles were and who can be known by his fruits as someone who has received the Holy Spirit and become spiritual by being led by the Spirit as a son of God to do everything by reason. This person forgives whatever God forgives and retains sins that cannot be healed, serving God like the prophets by speaking not his own words but those of the divine will. So he, too, serves God, who alone has authority to forgive.

Hence the power of loosing and of binding committed to Peter had nothing to do with the capital sins of believers; and if the Lord had given him a precept that he must grant pardon to a brother sinning against him even "seventy times sevenfold," of course He would have commanded him to "bind"-that is, to "retain" -nothing subsequently, unless perchance such (sins) as one may have committed against the Lord, not against a brother.

What truly wonderful gifts! Indeed, it does not only give the power over the elements and the faculty to make signs and wonders but also concedes that God may name them [judges], and therefore the servants receive from him the authority that is proper to him. The prerogative to absolve and retain sins only belongs to God, and the Jews sometimes raised this objection with the Savior, saying, "Who can forgive sins but God alone?" The Lord generously gave this authority to those who honored him.

One could also say that He gave them a certain authority and spiritual grace, only not to raise the dead and perform miracles, but to forgive sins. Therefore He also added: "Whose sins you forgive, they are forgiven," showing that He gave them this particular kind of spiritual gift—the forgiveness of sins. But after His ascension, the Spirit Himself descended and abundantly granted them the power to work miracles and every other gift. Note, if you will, the dignity of priests — it is Divine. For to forgive sins is the work of God. Thus, they must be honored as God. Even if they were unworthy, what of it? They are ministers of Divine gifts, and grace acts through them, just as it once spoke through Balaam's donkey (Num. 22:28–30). Therefore, our unworthiness does not hinder grace. And since grace is bestowed through priests, they must be honored.

2541 Thirdly, we see the fruit of the gift, If you forgive the sins of any, they are forgiven. This forgiving of sins is a fitting effect of the Holy Spirit. This is so because the Holy Spirit is charity, love, and through the Holy Spirit love is given to us: "God's love has been poured into our hearts through the Holy Spirit which has been given to us" (Rom 5:5). Now it is only through love that sins are forgiven, for "Love covers all offenses" (Prv 10:12); "Love covers a multitude of sins" (1 Pet 4:8).

2542 We can ask here why we read, If you forgive the sins of any, for only God forgives sins? Some say that only God forgives the sin, while the priest absolves only from the debt of punishment, and pronounces the person free from the stain of sin. This is not true: for the sacrament of Penance, since it is a sacrament of the New Law, gives grace, as does Baptism. Now in the sacrament of Baptism, the priest baptizes as an instrument, and yet he confers grace. It is similar in the sacrament of Penance, the priest absolves from the sin and the punishment as a minister and sacramentally, insofar as he administers the sacrament in which sins are forgiven. The statement that God alone forgives sins authoritatively is true. So also, only God baptizes, but the priest is the minister, as was said.

2543 Another question arises from the statements, Receive the Holy Spirit. If you forgive the sins of any, they are forgiven. It seems from this that one who does not have the Holy Spirit cannot forgive sins. We should say about this that if the forgiveness of sins was the personal work of the priest, that is, that he did this by his own power, he could not sanctify anyone unless he himself were holy. But the forgiveness of sins is the personal work of God, who forgives sins by his own power and authority. The priest is only the instrument. Therefore, just as a master, through his servant and minister, whether good or bad, can accomplish what he wills, so our Lord, through his ministers, even if they are evil, can confer the sacraments, in which grace is given.

2544 Again, there is a question about, If you forgive the sins of any, they are forgiven. We should say, as we already did, that in the sacraments the priest acts as a minister: "This is how one should regard us, as servants [ministers] of Christ and stewards of the mysteries of God" (1 Cor 4:1). Thus, in the same way that God forgives and retains sins, so also does the priest. Now God forgives sins by giving grace, and he is said to retain by not giving grace because of some obstacle in the one who is to receive it. So also the minister forgives sins, insofar as he dispenses a sacrament of the Church, and he retains insofar as he accounts someone unworthy to receive the sacrament.

(in Serm. Tap. ad Cat. ii. 8.) You ask; If He entered by the shut door, where is the nature of His body? (ubi est modus corporis.) And I reply; If He walked on the sea, where is the weight of His body? The Lord did that as the Lord; and did He, after His resurrection, cease to be the Lord?

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

Jesus came, the doors being shut, and stood in the midst. Here the appearance of the Lord is touched upon: whence coming he stood in the midst, so that there would be no one who did not see him. And he said to them: Peace be to you. Here is noted the address of the Lord. This manner of speaking manifested him, because he had been accustomed to greet thus, wishing peace, and he had taught his disciples to greet in this way: Matthew 10: "Into whatever house you enter, first say: Peace be to this house."

Question. Concerning what he says: Jesus came, the doors being shut. For if He came for this purpose, that He might be recognized through the touch of Thomas, it seems that in the very manner of His coming He would weaken the faith which He was establishing: because, just as a spirit cannot be touched, so neither can that which can be touched enter through closed doors; and therefore the whole thing could seem illusory. Some respond that Christ had to show not only that He had a body in which He suffered, but also a divine body, that is, one united to the Divinity. And to show that it was divine, He came through closed doors. Whence Augustine: "Closed doors did not stand in the way of the mass of the body where the Divinity was. For He was able to enter without them being opened, He at whose birth the virginity of His Mother remained inviolate." But others respond that by this He did not show that He had a divine body, but a glorified one: because this was not proper to Him alone, but to all glorified bodies. And Augustine's words are to be understood through the argument from the lesser, and thus Gregory expounds it: "What wonder if, through closed doors, He entered after His resurrection, He who, coming before, went forth without the womb of the Virgin being opened?" And thus he argues through the argument from the lesser. Therefore, to the argument it must be replied that He had to prove that it was the same body in such a way that He also showed it to be glorified.

With good reason, then, are we accustomed to have sacred meetings in churches on the eighth day. And, to adopt the language of allegory, as the idea necessarily demands, we indeed close the doors, but Christ still visits us and appears to us all, both invisibly as God and visibly in the body. He allows us to touch his holy flesh and gives it to us. For through the grace of God we are admitted to partake of the blessed Eucharist, receiving Christ into our hands, to the intent that we may firmly believe that he did in truth raise up the temple of his body.… Participation in the divine mysteries, in addition to filling us with divine blessedness, is a true confession and memorial of Christ's dying and rising again for us and for our sake. Let us, therefore, after touching Christ's body, avoid all unbelief in him as utter ruin and rather be found well grounded in the full assurance of faith.

The Lord came again, and offered his side to the unbelieving disciple to touch, showed his hands, and by displaying the scar of his wounds, healed the wound of that man's unbelief. What, dearest brothers, what do you observe in these things? Do you think it happened by chance that this chosen disciple was absent then, but coming later heard, hearing doubted, doubting touched, touching believed? This did not happen by chance, but by divine dispensation. For heavenly mercy acted in a wondrous way so that the doubting disciple, while he touched the wounds of flesh in his master, might heal in us the wounds of unbelief. For the unbelief of Thomas profited us more for faith than the faith of the believing disciples, because while he is brought back to faith by touching, our mind, all doubt set aside, is strengthened in faith. For thus the Lord permitted his disciple to doubt after his resurrection, yet did not abandon him in his doubt, just as before his birth he willed Mary to have a spouse, who nevertheless did not attain to marriage with her. For thus the doubting and touching disciple became a witness of the true resurrection, just as the spouse had been the guardian of the mother's perfect virginity.

The Lord stoops to the level even of our feeble understanding. He works a miracle of his invisible power in order to satisfy the doubts of unbelieving minds. Explain, my critic, the ways of heaven—explain his action if you can. The disciples were in a closed room. They had met and held their assembly in secret since the passion of the Lord. The Lord presents himself to strengthen the faith of Thomas by meeting his challenge. He gives him his body to feel, his wounds to handle. He, indeed, who would be recognized as having suffered wounds must necessarily produce the body in which those wounds were received. I ask at what point in the walls of that closed house the Lord bodily entered. The apostle has recorded the circumstances with careful precision: "Jesus came when the doors were shut and stood in the midst." Did he penetrate through bricks and mortar or through stout woodwork—substances whose very nature it is to bar progress? For there he stood in bodily presence; there was no suspicion of deceit. Let the eye of your mind follow his path as he enters. Let your intellectual vision accompany him as he passes into that closed dwelling. There is no breach in the walls; no door has been unbarred. Yet, see how he stands in the midst whose might no barrier can resist. You are a critic of things invisible; I ask you to explain a visible event. Everything remains firm as it was. No body is capable of insinuating itself through the interstices of wood and stone. The body of the Lord does not disperse itself, to come together again after a disappearance. Yet where does the one who is standing in their midst come from? Your senses and your words are powerless to account for it. The fact is certain, but it lies beyond the region of human explanation. If, as you say, our account of the divine birth is a lie, then prove that this account of the Lord's entrance is a fiction. If we assume that an event did not happen, because we cannot discover how it was done, we make the limits of our understanding into the limits of reality. But the certainty of the evidence proves the falsehood of our contradiction. The Lord did stand in a closed house in the midst of the disciples; the Son was born of the Father. Deny not that he stood, because your puny wits cannot ascertain how he came there; renounce instead a disbelief in God the only-begotten and perfect Son of God the unbegotten and perfect Father that is based only on the incapacity of sense and speech to comprehend.

The sacred books acknowledge with regard to Christ, that as He is the Son of man, so is the same Being not a [mere] man; and as He is flesh, so is He also spirit, and the Word of God, and God. And as He was born of Mary in the last times, so did He also proceed from God as the First-begotten of every creature; and as He hungered, so did He satisfy [others]; and as He thirsted, so did He of old cause the Jews to drink, for the "Rock was Christ" Himself: thus does Jesus now give to His believing people power to drink spiritual waters, which spring up to life eternal. And as He was the son of David, so was He also the Lord of David. And as He was from Abraham, so did He also exist before Abraham. And as He was the servant of God, so is He the Son of God, and Lord of the universe. And as He was spit upon ignominiously, so also did He breathe the Holy Spirit into His disciples. And as He was saddened, so also did He give joy to His people. And as He was capable of being handled and touched, so again did He, in a non-apprehensible form, pass through the midst of those who sought to injure Him, and entered without impediment through closed doors. And as He slept, so did He also rule the sea, the winds, and the storms. And as He suffered, so also is He alive, and life-giving, and healing all our infirmity. And as He died, so is He also the Resurrection of the dead. He suffered shame on earth, while He is higher than all glory and praise in heaven; who, "though He was crucified through weakness, yet He liveth by divine power;" who "descended into the lower parts of the earth," and who "ascended up above the heavens;" for whom a manger sufficed, yet who filled all things; who was dead, yet who liveth for ever and ever. Amen.

And why doth He not appear to him straightway, instead of "after eight days"? In order that being in the mean time continually instructed by the disciples, and hearing the same thing, he might be inflamed to more eager desire, and be more ready to believe for the future. But whence knew he that His side had been opened? From having heard it from the disciples. How then did he believe partly, and partly not believe? Because this thing was very strange and wonderful. But observe, I pray you, the truthfulness of the disciples, how they hide no faults, either their own or others', but record them with great veracity.

After these points, Celsus proceeds to bring against the Gospel narrative a charge which is not to be lightly passed over, saying that "if Jesus desired to show that his power was really divine, he ought to have appeared to those who had ill-treated him, and to him who had condemned him, and to all men universally." For it appears to us also to be true, according to the Gospel account, that He was not seen after His resurrection in the same manner as He used formerly to show Himself — publicly, and to all men. But it is recorded in the Acts, that "being seen during forty days," He expounded to His disciples "the things pertaining to the kingdom of God." [Acts 1:3] And in the Gospels it is not stated that He was always with them; but that on one occasion He appeared in their midst, after eight days, when the doors were shut [John 20:26], and on another in some similar fashion. And Paul also, in the concluding portions of the first Epistle to the Corinthians, in reference to His not having publicly appeared as He did in the period before He suffered, writes as follows: "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was seen of Cephas, then of the twelve: after that He was seen of above five hundred brethren at once, of whom the greater part remain unto the present time, but some are fallen asleep. After that He was seen of James, then of all the apostles. And last of all He was seen of me also, as of one born out of due time." [1 Corinthians 15:3-8] I am of opinion now that the statements in this passage contain some great and wonderful mysteries, which are beyond the grasp not merely of the great multitude of ordinary believers, but even of those who are far advanced (in Christian knowledge), and that in them the reason would be explained why He did not show Himself, after His resurrection from the dead, in the same manner as before that event.

For what reason does the Lord appear to him not immediately, but after eight days? So that he, heeding the instruction of his fellow disciples and hearing the same thing, would be inflamed with greater desire and become firmer in faith for the future.

2551 Now the Evangelist presents our Lord's second appearance. It was to all the disciples, including Thomas. First, he mentions Christ appearing; secondly, we see that Thomas is now convinced; thirdly, the Evangelist comments on what he has included in his gospel (30). He does three things about the first: the time of Christ's appearance is mentioned; then to whom he appeared; and thirdly, the way he came (v 26).

2552 The time was eight days later, that is, from the day of our Lord's resurrection, on the evening of which he first appeared. One literal reason for mentioning the time was so that the Evangelist could show that although Christ had appeared frequently to the disciples, he did not remain with them continually, since he had not arisen to the same kind of life, just as we will not rise to the same kind of life: "All the days of my service I would wait, till my release should come" [Job 14:14]. A reason for the delay was so that Thomas, hearing about our Lord's first appearance from the disciples, would develop a stronger desire and become more disposed to believe. A mystical reason for our Lord's appearance after eight days is that this indicates how he will appear to us in glory [as immortal, etc.]: "When he appears we shall be like him, for we shall see him as he is" (1 Jn 3:2). He will appear to us in the eighth age, which is the age of those who have risen from the dead.

2553 The Evangelist shows to whom he appeared when he says, his disciples were again in the house, and Thomas was with them. We should note that Thomas was the only one who needed this appearance of Christ, but even so our Lord did not appear to him alone, but to the group. This shows that it is not very pleasing to God to exist in isolation, but it is to live in a unity of charity with others: "For where two or three are gathered in my name, there am I in the midst of them" (Mt 18:20). Those to whom Christ appears [in this life] are not all gathered into one group, and this present assembly of the disciples did not include every such one. But in the future all will be gathered together, and no one absent: "Wherever the body is, there the eagles will be gathered together" (Mt 24:28); "He will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other" (Mt 24:31).

2554 He shows the way Christ appeared by saying, The doors were shut, but Jesus came and stood among them, and said, Peace be with you. This was explained before. The Evangelist notes three things here. First, how Christ came, the doors were shut. As Augustine says, this was done miraculously, by the same power which enabled him to walk on the water. Secondly, where he stood, among them, so he could be seen by all, as was fitting. Thirdly, we see what he said, Peace be with you, that is, the peace coming from reconciliation, reconciliation with God, which Jesus said had now been accomplished: "We were reconciled to God by the death of his Son" (Rom 5:10); "making peace by the blood of his cross" (Col 1:20). Jesus also announced to them the future peace of eternity and immortality, which he had promised them: "He makes peace in your borders" (Ps 147:14); and also the peace of charity and unity, which he commanded them to maintain: "Be at peace with one another" (Mk 9:49).

The love we bear for the blessed martyrs causes us—how, I do not know—to desire to see in the heavenly kingdom the marks that they received for the name of Christ. And possibly we shall see them. For this will not be a deformity but a mark of honor and will add luster to their appearance as well as a spiritual (if not a bodily) beauty.… For even though the blemishes of the body will not be found in any resurrected body, the evidences of virtue can hardly be called blemishes.

"But Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe. And after eight days, again His disciples were within, and Thomas with them. Then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith He to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and put it into my side: and be not faithless, but believing. Thomas answered and said unto Him, My Lord and my God." He saw and touched the man, and acknowledged the God whom he neither saw nor touched; but by the means of what he saw and touched, he now put far away from him every doubt, and believed the other. "Jesus saith unto him, Because thou hast seen me, thou hast believed." He saith not, Thou hast touched me, but, "Thou hast seen me," because sight is a kind of general sense. For sight is also habitually named in connection with the other four senses: as when we say, Listen, and see how well it sounds; smell it, and see how well it smells; taste it, and see how well it savors; touch it, and see how hot it is. Everywhere has the word, See, made itself heard, although sight, properly speaking, is allowed to belong only to the eyes. Hence here also the Lord Himself says, "Reach hither thy finger, and behold my hands:" and what else does He mean but, Touch and see? And yet he had no eyes in his finger. Whether therefore it was by looking, or also by touching, "Because thou hast seen me," He says, "thou hast believed." Although it may be affirmed that the disciple dared not so to touch, when He offered Himself for the purpose; for it is not written, And Thomas touched Him. But whether it was by gazing only, or also by touching that he saw and believed, what follows rather proclaims and commends the faith of the Gentiles: "Blessed are they that have not seen, and yet have believed." He made use of words in the past tense, as One who, in His predestinating purpose, knew what was future, as if it had already taken place.

(de Symb. ad Cat. ii. 8) He might, had He pleased, have wiped all spot and trace of wound from His glorified body; but He had reasons for retaining them. He showed them to Thomas, who would not believe except he saw and touched; and He will show them to His enemies, not to say, as He did to Thomas, Because thou hast seen, thou hast believed, but to convict them: Behold the Man whom ye crucified, see the wounds which ye inflicted, recognise the side which ye pierced, that it was by you, and for you, that it was opened, and yet ye cannot enter there.

(xxii. Civ. Dei, xix) We are, as I know not how, afflicted with such love for the blessed martyrs, that we would wish in that kingdom to see on their bodies the marks of those wounds which they have borne for Christ's sake. And perhaps we shall see them; for they will not have deformity, but dignity, and, though on the body, shine forth not with bodily, but with spiritual beauty (virtutis). Nor yet, if any of the limbs of martyrs have been cut off, shall they therefore appear without them in the resurrection of the dead; for it is said, There shall not an hair of your head perish. But if it be fit that in that new world, the traces of glorious wounds should still be preserved on the immortal flesh, in the places where the limbs were cut off there, though those same limbs withal be not lost but restored, shall the wounds appear. For though all the blemishes of the body shall then be no more, yet the evidences of virtue are not to be called blemishes.

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

Question. Concerning what He says: Put your finger here and place your hand in my side. From this it seems that the body of Christ was wounded; but if so, it was not glorified. Likewise, if you say that the scars remained, it seems that it does not have full glory, because that is more perfectly healed in which no traces of imperfection remain; therefore it seems that the body of Christ was not perfectly glorified. If you say that they remained only for the sake of the disciples, then it seems that they were not true but false scars. Augustine responds in the book On Six Solutions against the Pagans: "Let those who have proposed these questions know," he says, "that Christ showed the disciples not wounds but scars, which would then be false if no wounds had preceded them; nor are they from inability to heal, since they were left by divine dispensation and the art of the best physician." Augustine gives the example of a wounded soldier who does not wish to be healed by the physician without the marks of his wounds remaining. Moreover, the reason why they were preserved was threefold, as Victor says: "Thus," he says, "He preserved the scars of the wounds not from inability to heal, but that He might bear about forever the triumph of His victory; and to establish faith in the resurrection, that He might demonstrate that the same body which dies rises again; and that to those redeemed by His death, He might indicate how mercifully they were helped, by setting forth and showing the signs of that same death." A fourth reason could be given: for the confusion of the damned; whence Apocalypse 1: Every eye shall see Him, and those who pierced Him.

Question. Concerning what he says: And put your hand into my side, etc. — Therefore the body of Christ was palpable; but, as Gregory says, "everything palpable is corruptible": therefore that body was corruptible. If you say, as Chrysostom says, that "this was of condescension, what was being done"; then it is objected: because if to be touched is against the nature of a glorified body, then it is manifest that in this he was not showing that he had a glorified body, but rather one not glorified. And it is answered that this argument does not hold, because by entering through closed doors he showed it to be glorious, but through touch he showed it to be the same body that had suffered. It can nevertheless be said otherwise, that just as something is visible in two ways — in one way, because it cannot escape sight, like a stone; in another way, because, although it can escape notice, it can also affect the sense — the first is in a certain way of weakness and belongs to a non-glorious body, the second is of power and belongs to a glorious body — so to be touched because it cannot escape touch is in a certain way of weakness and of a non-glorious body; but to be touched because it arrests the pressure of the hand as something solid, which indeed can by its own power pass through the hand, this is of great power. And this was in the glorious body, and especially in the body of Christ.

Question. Concerning what he says: Be not unbelieving, but faithful. Gregory objects: "Since Paul says in Hebrews 11: Faith is the evidence of things not appearing: faith is of those things which cannot appear; for things that appear do not have faith but recognition: therefore if Thomas saw the Lord, he no longer had faith but knowledge." Gregory and Augustine respond that "he saw one thing and believed another: he saw a man and confessed God: whence he says: My Lord and my God." But then it is objected: because at least he saw him whom he had previously seen dead: therefore he knew the resurrection; he did not believe it. Likewise, Thomas did not believe except because he saw: therefore "human reason provided the proof for his faith": therefore "his faith had no merit." I respond: It must be said that because the Apostles knew of the deceptions of demons, they could have supposed that everything Christ was doing was from some spirit in an assumed body; and hence it was that some even doubted. And therefore I say that through that vision there was no certain knowledge, nor did they have through those showings compelling arguments which would remove the merit of faith, but only persuasive ones, which assist a weak mind not yet established in the faith.

That Christ is God. In Genesis: "And God said unto Jacob, Arise, and go up to the place of Bethel, and dwell there; and make there an altar to that God who appeared unto thee when thou reddest from the face of thy brother Esau." Also in Isaiah: "Thus saith the Lord, the God of Sabaoth, Egypt is wearied; and the merchandise of the Ethiopians, and the tall men of the Sabeans, shall pass over unto Thee, and shall be Thy servants; and shall walk after Thee bound with chains; and shall worship Thee, and shall pray to Thee, because God is in Thee, and there is no other God beside Thee. For Thou art God, and we knew it not, O God of Israel, our Saviour. They shall all be confounded and fear who oppose Thee, and shall fall into confusion." Likewise in the same: "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make straight the paths of our God. Every channel shall be filled up, and every mountain and bill shall be made low, and all crooked places shall be made straight, and rough places plain; and the glory of the Lord shall be seen, and all flesh shall see the salvation of God, because the Lord hath spoken it." Moreover, in Jeremiah: This is our God, and no other shall be esteemed beside Him, who hath found all the way of knowledge, and hath given it to Jacob His son, and to Israel His beloved. After this He was seen upon earth, and He conversed with men." Also in Zechariah God says: "And they shall cross over through the narrow sea, and they shall smite the waves in the sea, and they shall dry up all the depths of the rivers; and all the haughtiness of the Assyrians shall be confounded, and the sceptre of Egypt shall be taken away. And I will strengthen them in the Lord their God, and in His name shall they glory, saith the Lord." Moreover, in Hosea the Lord saith: "I will not do according to the anger of mine indignation, I will not allow Ephraim to be destroyed: for I am God, and there is not a holy man in thee: and I will not enter into the city; I will go after God." Also in the forty-fourth Psalm: "Thy throne, O God, is for ever and ever: the sceptre of righteousness is the sceptre of Thy kingdom. Thou hast loved righteousness, and hated iniquity: wherefore God, Thy God, hath anointed Thee with the oil of gladness above Thy fellows." So, too, in the forty-fifth Psalm: "Be still, and know that I am God. I will be exalted among the nations, and I will be exalted in the earth." Also in the eighty-first Psalm: "They have not known, neither have they understood: they will walk on in darkness." Also in the sixty-seventh Psalm: "Sing unto God, sing praises unto His name: make a way for Him who goeth up into the west: God is His name." Also in the Gospel according to John: "In the beginning was the Word, and the Word was with God, and God was the Word." Also in the same: "The Lord said to Thomas, Reach hither thy finger, and behold my hands: and be not faithless, but believing. Thomas answered and said unto Him, My Lord and my God. Jesus saith unto him, Because thou hast seen me, thou hast believed: blessed are they who have not seen, and yet have believed." Also Paul to the Romans: "I could wish that I myself were accursed from Christ for my brethren and my kindred according to the flesh: who are Israel-ires: whose are the adoption, and the glory, and the covenant, and the appointment of the law, and the service (of God), and the promises; whose are the fathers, of whom, according to the flesh, Christ came, who is God over all, blessed for evermore." Also in the Apocalypse: "I am Alpha and Omega, the beginning and the end I will give to him that is athirst, of the fountain of living water freely. He that overcometh shall possess these things, and their inheritance; and I will be his God, and he shall be my son." Also in the eighty-first Psalm: "God stood in the congregation of gods, and judging gods in the midst." And again in the same place: "I have said, Ye are gods; and ye are all the children of the Highest: but ye shall die like men." But if they who have been righteous, and have obeyed the divine precepts, may be called gods, how much more is Christ, the Son of God, God! Thus He Himself says in the Gospel according to John: "Is it not written in the law, that I said, Ye are gods? If He called them gods to whom the word of God was given, and the Scripture cannot be relaxed, do ye say to Him whom the Father hath sanctified and sent into the world, that thou blasphemest, because I said, I am the Son of God? But if I do not the works of my Father, believe me not; but if I do, and ye will not believe me, believe the works, and know that the Father is in me, and I in Him." Also in the Gospel according to Matthew: "And ye shall call His name Emmanuel, which is, being interpreted, God with us."

Let the attentive reader call to mind that our Lord repulsed Mary Magdalene from touching Him, saying plainly: Touch Me not, for I am not yet ascended unto the Father. Yet He allows Thomas to touch His Side, and to feel with his fingers the print of the nails. We have already explained why our Lord did this, but none the less will we call back to mind the reason, briefly recapitulating what we said. For not yet had the time arrived for Mary to touch Him, because she had not yet been sanctified by the grace of the Holy Spirit; for while Christ was yet in our midst, and had not yet ascended to the Father in heaven, it was impossible to see the descent of the Comforter fully accomplished among men. It was meet, however, for Thomas to touch Him, as he, as well as the rest, had been enriched with the Spirit. For, as we said before, he was not on account of his absence without his share in the Spirit. For the munificence of the Giver reached unto him also, when the boon was granted to the entire company of the holy disciples.

I think we ought also to investigate the following question. Thomas felt our Saviour's Side, and found the wounds made by the soldier's spear, and saw the print of the nails. Then how was it, someone may inquire, that the marks of corruption were apparent in an incorruptible Body? For the abiding trace of the holes bored through the Hands and Side, and the marks of wounds and punctures made by steel, affords proof of physical corruption, though the true and incontrovertible fact that Christ's Body was transformed into incorrup-tion points to a necessary discarding of all the results of corruption, together with corruption itself. For will any man who is lame, at the Resurrection have a maimed foot or limb? And if any man have lost the sight of his eyes in this life, will he be raised again blind? How then, someone may say, can we have shaken off the yoke of corruption, if its results still remain and rule over our members? It is essential, I think, to inquire into this question; and this we say, with reference to the difficulties raised by the passage. We are as far as possible anxious to assent to the contention that at the time of the resurrection there will be no remnant of adventitious corruption left in us, but, as the wise Paul said concerning this body of ours, that which is sown in weakness is raised in power, and that which is sown in dishonour is raised in glory. And what can we expect the resurrection of this body in power and glory to be, if it does not imply that it will cast off all the weakness and dishonour of corruption and disease, and return to its original purity? For the human body was not made for death and corruption. But, inasmuch as Thomas required this proof for his perfect satisfaction, our Lord Jesus Christ, of necessity, therefore, in order to leave no excuse for our want of faith, appears even as he sought to see Him; for even when He ascended into heaven itself, and made known the meaning of the mystery concerning Himself to the rulers, principalities, and powers above, and to those who commanded the legions of angels, He appeared also unto them in this same guise that they might believe that in very truth the Word That was of the Father, and in the Father, became Man for our sake, and that they might know that such was His care for His creatures that He died for our salvation. And, in order to make the meaning of my explanation clearer to my hearers, I will add the very words spoken by the mouth of Isaiah on this subject. He saith: Who is This That cometh from Edom, with dyed garments from Bosra? They who raise this shout, I mean the cry: Who is This That cometh from Edom? that is, from the earth, are angels and rational powers, for they are marvelling at the Lord ascending into heaven. And, seeing Him almost, as it were, dyed in His own Blood, they say unto Him, not yet apprehending the mystery: Why is Thy apparel red, and why are Thy garments like him that treadeth in the wine-vats? For they compare the colour of the blood to new wine, lately trodden in the press. And what saith Christ unto them? First, in order that He may be known to be the living God, He saith: I speak righteousness; using the word speak, instead of "teach." And most assuredly. He that teacheth righteousness must be a Lawgiver, and if a Lawgiver, surely also God. Then say the angels unto Him, as Christ showeth them the marks of the nails: What are these wounds in Thy Hands? and the Lord answereth: Those with which I was wounded in the house of My beloved. For Israel was the house that the Lord loved, and Israel smote Him with nails and spear. For the outrages of the soldiers may justly be ascribed unto the Jews, for they brought the Lord to His death. Therefore, when He wished to satisfy the holy angels that He was, in fact, a Man, and that He had undergone the Cross for us, and that He was risen again to life from the dead, Christ was not content with mere words, but showed unto them the marks of His suffering. What is there to astonish us in the fact, that when He desired to rid the blessed Thomas of his unbelief He showed the print of the nails, appearing unto him, contrary to expectation, for the advantage of all men, and to the intent that we might believe without question that the mystery of the Resurrection was actually accomplished, no other body being raised but that which suffered death?

If, like a Thomas, you were left out when the disciples were assembled to whom Christ shows himself, when you do see him do not be faithless. And if you do not believe, then believe those who tell you. And if you cannot believe them either, then have confidence in the print of the nails.

Once he had accustomed people to seeing the miracle of resurrection in other bodies, he confirmed his word in his own humanity. You already received a glimpse of that word working in others—those who were about to die, the child who had just ceased to live, the young man at the edge of the grave, the putrefying corpse, all alike restored by one command to life.… Now look at him whose hands were pierced with nails, look at him whose side was transfixed with a spear. Pass your fingers through the print of the nails, thrust your hand into the spear wound. You could surely guess how far within your hand would reach by the breadth of the external scar since the wound that gives admission to the hand shows to what depth the iron entered. If he then has been raised, well may we utter the apostle's exclamation, "How do some say that there is no resurrection of the dead?" Since, then, every prediction of the Lord is shown to be true by the testimony of events—in fact, we not only learned this from his words but also received the proof in his deeds from the very same people who returned to life by resurrection—what other occasion is left for those who do not believe? Let us rather bid farewell to those who pervert our simple faith by "philosophy and vain deceit." Let us instead hold on to our confession [of the resurrection] in its purity, a confession that we have learned through the gracious words of the prophet, "You shall take away their breath, and they shall fail and turn to dust. You shall then send forth your Spirit, and they shall be created, and you shall renew the face of the earth."

The Lord came again, and offered his side to the unbelieving disciple to touch, showed his hands, and by displaying the scar of his wounds, healed the wound of that man's unbelief. What, dearest brothers, what do you observe in these things? Do you think it happened by chance that this chosen disciple was absent then, but coming later heard, hearing doubted, doubting touched, touching believed? This did not happen by chance, but by divine dispensation. For heavenly mercy acted in a wondrous way so that the doubting disciple, while he touched the wounds of flesh in his master, might heal in us the wounds of unbelief. For the unbelief of Thomas profited us more for faith than the faith of the believing disciples, because while he is brought back to faith by touching, our mind, all doubt set aside, is strengthened in faith. For thus the Lord permitted his disciple to doubt after his resurrection, yet did not abandon him in his doubt, just as before his birth he willed Mary to have a spouse, who nevertheless did not attain to marriage with her. For thus the doubting and touching disciple became a witness of the true resurrection, just as the spouse had been the guardian of the mother's perfect virginity.

(Hom. xxvi.) Our Lord gave that flesh to be touched which He had introduced through shut doors: wherein two wonderful, and, according to human reason, contradictory things appear, viz. that after the resurrection He had a body incorruptible, and yet palpable. For that which is palpable must be corruptible, and that which is incorruptible must be impalpable. But He showed Himself incorruptible and yet palpable, to prove that His body after His resurrection was the same in nature as before, but different in glory.

(Mor. xii. 31) Our body also in that resurrection to glory will be subtle by means of the action of the Spirit, but palpable by its true nature, not, as Eutychius says, impalpable, and subtler than the winds and the air.

He calls Him, then, "the first-fruits of them that sleep," as the "first-begotten of the dead." For He, having risen, and being desirous to show that that same (body) had been raised which had also died, when His disciples were in doubt, called Thomas to Him, and said, "Reach hither; handle me, and see: for a spirit hath not bone and flesh, as ye see me have."

In calling Him the first-fruits, he testified to that which we have said, viz., that the Saviour, taking to Himself the flesh out of the same lump, raised this same flesh, and made it the first-fruits of the flesh of the righteous, in order that all we who have believed in the hope of the Risen One may have the resurrection in expectation.

And I know that He was possessed of a body not only in His being born and crucified, but I also know that He was so after His resurrection, and believe that He is so now. When, for instance, He came to those who were with Peter, He said to them, "Lay hold, handle Me, and see that I am not an incorporeal spirit." "For a spirit hath not flesh and bones, as ye see Me have." And He says to Thomas, "Reach hither thy finger into the print of the nails, and reach hither thy hand, and thrust it into My side; " and immediately they believed that He was Christ. Wherefore Thomas also says to Him, "My Lord, and my God." And on this account also did they despise death, for it were too little to say, indignities and stripes. Nor was this all; but also after He had shown Himself to them, that He had risen indeed, and not in appearance only, He both ate and drank with them during forty entire days. And thus was He, with the flesh, received up in their sight unto Him that sent Him, being with that same flesh to come again, accompanied by glory and power. For, say the [holy] oracles, "This same Jesus, who is taken up from you into heaven, shall so come, in like manner as ye have seen Him go unto heaven." But if they say that He will come at the end of the world without a body, how shall those "see Him that pierced Him," and when they recognise Him, "mourn for themselves? " For incorporeal beings have neither form nor figure, nor the aspect of an animal possessed of shape, because their nature is in itself simple.

After the resurrection we shall have the same members that we now use, the same flesh and blood and bones, for it is not the nature of these that is condemned in Holy Scripture but their works.… The true confession of the resurrection declares that the flesh will be glorious, but without destroying its reality. And so, when the apostle says, "This [flesh] is corruptible and mortal," his words denote this very body, in other words, the flesh that was then seen. But when he further adds that it "puts on incorruption and immortality," he is not saying that what was put on [i.e., the clothing] does away with the body that it adorns in glory. Rather, it makes that body glorious that previously lacked glory. When the more worthless robe of mortality and weakness is laid aside, then we can be clothed with the gold of immortality and the blessedness of strength as well as virtue.

Jesus again presenteth himself to them, and waiteth not to be requested by Thomas, nor to hear any such thing, but before he had spoken, Himself prevented him, and fulfilled his desire; showing that even when he spake those words to the disciples, He was present. For He used the same words, and in a manner conveying a sharp rebuke, and instruction for the future. For having said, "Reach hither thy finger, and behold My hands; and reach hither thy hand, and thrust it into My side"; He added, "And be not faithless, but believing."

Seest thou that his doubt proceeded from unbelief? But it was before he had received the Spirit; after that, it was no longer so, but, for the future, they were perfected.

It is worth enquiring, how an incorruptible body showed the prints of the nails, and was tangible by a mortal hand. But be not thou disturbed; what took place was a matter of condescension. For that which was so subtle and light as to enter in when the doors were shut, was free from all density; but this marvel was shown, that the Resurrection might be believed, and that men might know that it was the Crucified One Himself, and that another rose not in His stead. On this account He arose bearing the signs of the Cross, and on this account He eateth. At least the Apostles everywhere made this a sign of the Resurrection, saying, "We, who did eat and drink with Him." As therefore when we see Him walking on the waves before the Crucifixion, we do not say, that that body is of a different nature, but of our own; so after the Resurrection, when we see Him with the prints of the nails, we will no more say, that he is therefore corruptible. For He exhibited these appearances on account of the disciple.

Who protected the hand of the disciple, then, That was not melted when he approached The fiery side of the Lord? Who gave it daring and strength to probe The flaming bone? Certainly the side was examined. For unless the side had supplied abundant power, How could a right hand of clay have touched The sufferings which had shaken What is above and what is below? It was grace itself that was given to Thomas By Christ to touch his side and to cry out, "You are our Lord and God."

Truly the bramble bush which endured fire Was burned but not consumed. Because of the hand of Thomas I believe the story of Moses. For, though his hand was perishable and thorny, It was not burned When it touched the side that was like burning flame. Then fire came upon the bramble bush, But now, the thorny one raced to the fire; And God himself looked on, Guarding both. And so I believe. And so I will praise the one who is both God and man, as I cry, "You are our Lord and God."

For truly the boundary line of faith Was circumscribed for me By the hand of Thomas. For when he touched Christ He became like the pen Of a rapid-writing scribe That writes for the faithful. Faith gushes forth from it. The robber drank and became sober again from it. The disciples watered their hearts from it. Thomas drained the knowledge that he sought from it, For he drank first and then offered a draught To many who have a little doubt. He persuades them to say, "You are our Lord and God."

Marcion chose to believe that Jesus was a phantom, denying to him the reality of a perfect body. Now, not even to his apostles was his nature ever a matter of deception. He was truly both seen and heard on the mount. True and real was the draught of wine at the marriage of [Cana in] Galilee. True and real also was the touch of the then believing Thomas. Read the testimony of John: "That which we have seen, which we have heard, which we have looked on with our eyes and our hands have handled, of the Word of life." False, of course, and deceptive must have been that testimony, if the witness of our eyes and ears and hands by nature is a lie.

He was truly both seen and heard upon the mount; true and real was the draught of that wine at the marriage of (Cana in) Galilee; true and real also was the touch of the then believing Thomas. Read the testimony of John: "That which we have seen, which we have heard, which we have looked upon with our eyes, and our hands have handled, of the Word of life.

Before the passion he predicted his bodily death each time, saying that he would be handed over to the high priest's followers and proclaiming the trophy of the cross. But after the passion, when he rose from the dead on the third day and, since the disciples doubted that he had been raised, he appeared to them in his actual body. [He] declares that he has real flesh with bones, presents his wounded side to their eyes and shows them the marks of the nails.

The Lord, wishing to show that He was with them even when Thomas was speaking words of his unbelief before his fellow disciples, does not wait until He hears something similar from him, but Himself fulfills in advance what Thomas desired, and uses his own words. And observe, first He speaks with reproach: "Reach here your hand," but then He instructs: "Be not faithless, but believing." From this it is clear that the doubt arose from unbelief, and therefore it is in vain that some speak in defense of Thomas, saying that he was slow to believe due to his thoroughness. For behold, the Lord calls him unfaithful. In what way did the incorruptible body turn out to have wounds and was tangible to a human hand? All this was an act of condescension. For the body that entered through closed doors, and was therefore subtle and light, was free from all coarseness. But to give assurance of the resurrection, the Lord shows it as such, and for this reason rose having the marks of the cross and wounds. Likewise, that He also ate, He ate not out of bodily necessity, but for the confirmation of the resurrection. Therefore, just as before the crucifixion, walking on the waves (Mark 6:48), He had a body of no different nature, so also now He shows it as tangible and having wounds. Nevertheless, although it is tangible and visible, it is incorruptible. For this is shown for confirmation, and not out of necessity or the law of the body. For everything eaten enters into the stomach and is changed (Matt. 15:17), which in Christ's case, after the resurrection, did not occur; but what was eaten, received only for the confirmation of the resurrection, was consumed by a certain invisible and Divine power. Notice also how for one person – Thomas – the Lord did not refuse to condescend and show His side, in order to save one unbelieving soul, so we too must not despise anyone, not even the least.

2555 Now the Evangelist shows how the doubting disciple was rescued and persuaded. Here we see a second sign of God's pity, which is that he quickly comes to help his elect even though they fall. Indeed, the elect fall at times, just like the reprobate. But there is a difference: the reprobate are crushed, but the Lord quickly puts his hand under the elect so they can rise up: "When a just person falls he will not be crushed, for the Lord will put his hand under him" [Ps 37:27]; "When I thought, 'My foot slips,' your steadfast love, O Lord, held me up" (Ps 94:18). And so our Lord quickly puts his hand under the fallen Thomas so that when Thomas said, Unless I see... I will not believe, our Lord rescues him, saying, Put your finger here. Three things are mentioned here: first, our Lord shows his wounds; secondly, we see Thomas' profession; and thirdly, his slowness to believe is reproved.

2556 Regarding the first, note that Thomas laid down his own conditions for believing, which were that he see and feel Christ's wounds, as was said. If these conditions were met, he promised to believe. So our Lord, helping him by the presence of his divinity, rescued him by meeting these conditions. First, we see the conditions being met; secondly Thomas is asked to keep his promise (v 27).

2557 One condition was that he feel the wounds, so Christ said, Put your finger here. A problem arises here because there can be no defects in a glorified body, and wounds are defects. How then can there be wounds in the body of Christ? Augustine answers this in this book, On the Creed, when he says: "Christ could have removed all traces of his wounds from his risen and glorified body, but he had reasons for retaining them. First, to show them to Thomas, who would not believe unless he touched and saw. Again, he will use them to rebuke unbelievers and sinners at the judgment. He will not say to them, as he did to Thomas, 'Because you have seen me, you have believed,' but rather, to convict them, 'Behold the man you have crucified, the wounds you have inflicted. Look at the side you have pierced. It was opened for your sake, and you refused to enter.'"

2558 Another question on this point is whether or not the traces of the martyrs' wounds will remain on their bodies. Augustine, in his The City of God (22), answers this in a similar manner, saying they will remain, not as a disfigurement but like a great ornamental beauty. He says "These wounds in their body will not be a deformity, but a dignity. And although on their bodies, they will radiate not a bodily but a spiritual beauty. Of course, the martyrs who suffered amputation or decapitation will not appear in the resurrection without their hands and members ‑ for they too have been told that not a hair of their head would perish. Indeed, even though their members were mutilated or cut off, they will be restored, yet the traces of their wounds will remain."

2559 Gregory asks how the Lord could offer his body to be touched because it was incorruptible, for what is incorruptible cannot be touched. "Christ being raised from the dead will never die again" (Rom 6:9). The heretic, Eutyches, was influenced by this to say that the body of Christ and the bodies of all those who rise will not be touchable, but fine and spiritual, like the wind or a breath. But since this is contrary to what our Lord said - "Handle me, and see; for a spirit has not flesh and bones as you see that I have" (Lk 24:39) ‑ our Lord showed that he was incorruptible and touchable to demonstrate that his body after his resurrection was of the same nature as before, and what had been corruptible had now put on incorruption (1 Cor 15:53). It was the same in nature, but with a different glory: for what had been heavy and lowly arose in glory and subtlety, as the effect of spiritual power.

2560 Our Lord continued, saying, see my hands, which hung on the cross, and put out your hand, and place it in my side, which was pierced by the spear, and realize that I am the same person who had hung upon the cross. As for the mystical interpretation, a finger signifies knowledge, and a hand signifies our works. Thus when Thomas is told to put his finger and hand into the wounds of Christ, we are being told to use our knowledge and works for the service of Christ: "But far be it from me to glory except in the cross of our Lord Jesus Christ" (Gal 6:14).

2561 Our Lord holds Thomas to his promise saying, do not be faithless, but believing: "Be faithful unto death" (Rev 2:10).

There are some … who think a blessed life is impossible in this body, weak and fragile as it is. For we have to suffer pain and grief, weeping, illness—all in this body.… It is not a blessing to be in the midst of suffering. But it is a blessing to be victorious over it and not to be bullied by the power of temporal pain. Suppose that things come that are considered terrible because of the grief they cause, such as blindness, exile, hunger, violation of a daughter, loss of children. Who will deny that Isaac was blessed, who did not see in his old age, and yet gave blessings with his benediction? Was not Jacob blessed who, leaving his father's house, endured exile as a shepherd for pay, and mourned for the violated chastity of his daughter and suffered hunger? Were they not blessed on whose good faith God received witness, as it is written: "The God of Abraham, the God of Isaac and the God of Jacob"? A wretched thing is slavery, but Joseph was not wretched. In fact, clearly he was blessed when, while a slave, he checked the lusts of his mistress. What shall I say of holy David, who bewailed the death of three sons, and, what was even worse than this, his daughter's incestuous connection? How could he be unblessed from whom the author of blessedness himself sprung who has made many blessed? For "blessed are they who have not seen yet have believed." All these felt their own weakness, but they bravely prevailed over it. What can we think of as more wretched than holy Job, either in the burning of his house, or the instantaneous death of his ten sons or his bodily pains? Was he less blessed than if he had not endured those things whereby he really showed himself approved?It is true that in these sufferings there is something bitter and that we cannot use mind over matter to hide this pain. I should not deny that the sea is deep because in shore it is shallow, or that the sky is clear because sometimes it is covered with clouds, or that the earth is fruitful because in some places there is only barren ground or that the crops are rich and full because they sometimes have wild oats mingled with them. So, too, count it as true that the harvest of a happy conscience may be mingled with some bitter feelings of grief. In the sheaves of the whole of a blessed life, if by chance any misfortune or bitterness has crept in, is it not as though the wild oats were hidden or as though the bitterness of the tares was concealed by the sweet scent of the corn?

For, though one of the chosen and holy twelve, yet he was an Israelite, of the Lord's nation, that Thomas who desired to put his fingers into the places of the wounds. The Lord censured him just as He did this ruler. To the ruler He said, "Except ye see signs and wonders, ye believe not;" and to Thomas He said, "Because thou hast seen, thou hast believed." He had come to the Galileans after the Samaritans, who had believed His word, before whom He wrought no miracles, whom He without anxiety quickly left, strong in faith, because by the presence of His divinity He had not left them.

Now, then, when the Lord said to Thomas, "Come, reach hither thy hand, and be not faithless, but believing;" and he, having touched the places of the wounds, exclaimed, and said, "My Lord, and my God;" he is chided, and has it said to him, "Because thou hast seen, thou hast believed." Why, but "because a prophet has no honor in his own country?" But since this Prophet has honor among strangers, what follows? "Blessed are they that have not seen, and yet have believed."

We are the persons here foretold; and that which the Lord by anticipation praised, He has deigned to fulfill even in us. They saw Him, who crucified Him, and touched Him with their hands, and thus a few believed; we have not seen nor handled Him, we have heard and believed. May it be our lot, that the blessedness which He has promised may be made good in us: both here, because we have been preferred to His own country; and in the world to come, because we have been grafted in instead of the branches that were broken off!

(Tr. cxxi) He saith not, Hast touched me, but, hast seen me; the sight being a kind of general sense, and put in the place often of the other four senses; as when we say, Hear, and see how well it sounds; smell, and see how sweet it smells; taste, and see how well it tastes; touch, and see how warm it is. Wherefore also our Lord says, Reach hither thy finger, and behold My hands. What is this but, Touch and see? And yet he had not eyes in his finger. He refers them both to seeing and to touching, when He says, Because thou hast seen, thou hast believed. Although it might be said, that the disciple did not dare to touch, what was offered to be touched.

He uses the past tense, the future to His knowledge having already taken place by His own predestination.

The third certainty derives from an intellectual vision combined with bodily vision. This occurred in the minds of the apostles. What was from the beginning, what we have heard, what we have seen with our eyes, what we have looked upon and our hands have handled, the Word of Life. And we announce to you nothing else than what we have seen. Wherefore Thomas wanted to touch, and was told: "Because thou hast seen Me, thou hast believed."

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

Question. Concerning what he says: Because you have seen me, Thomas, you have believed. It seems that he ought to have said: because you have touched me, since it had not sufficed him that he should see. To this Augustine responds in two ways: either because sight is truly understood as touch, since sight is commonly called sense; or because Thomas did not dare to touch. Whence he says: "He did not say you have touched, but you have seen, since sight is in a certain way a general sense; although it could be said that the disciple did not dare to touch."

He who believeth then the divine Scriptures with sure judgment, receives in the voice of God, who bestowed the Scripture, a demonstration that cannot be impugned. Faith, then, is not established by demonstration. "Blessed therefore those who, not having seen, yet have believed." ...Now the followers of Basilides regard faith as natural, as they also refer it to choice, [representing it] as finding ideas by intellectual comprehension without demonstration; while the followers of Valentinus assign faith to us, the simple, but will have it that knowledge springs up in their own selves (who are saved by nature) through the advantage of a germ of superior excellence, saying that it is as far removed from faith as the spiritual is from the animal. Further, the followers of Basilides say that faith as well as choice is proper according to every interval; and that in consequence of the supramundane selection mundane faith accompanies all nature, and that the free gift of faith is comformable to the hope of each. Faith, then, is no longer the direct result of free choice, if it is a natural advantage.

This saying of the Saviour is very pertinent and we may derive the greatest profit therefrom. For hereby He showed His great care for our souls; for He is good, and willeth that all men should be saved and come to the knowledge of the truth, according to the Scripture. What is here said may not unlikely excite surprise. It was, indeed, necessary for Him to be long-suffering, as was His wont, with Thomas, who uttered that saying, and also with the other disciples with him, who thought that He was a spirit or apparition; and also to exhibit, as He very readily did for universal satisfaction, the print of the nails and His pierced Side; and also, contrary to use and need, to partake of food, that no plea for their unbelief might be left to those who sought to gain the benefits of His death. But it was also essential to have regard to the security of our faith. It was necessary also to have another end in view, namely, that those who should come at the last times should not easily be drawn into unbelief. For it was likely that some should err from the straight path, and from ignorance, practising a spurious kind of caution, refuse to accept the resurrection of the dead, and put themselves forward, and say unto us, like that unbelieving disciple: Except I shall see in His Hands the print of the nails, and put my hand into His Side, I will not believe. What sufficient means of satisfying them would there have been, Christ being no longer on earth but having ascended into heaven? And would they not have been, at times, thought to be justified in thus speaking, when they appeared to be imitating therein the disciple of the Saviour, and, considering it a noble thing not to believe off-hand, but rather to require more for their complete assurance, claimed for themselves the sight that was shown to the holy disciples? Christ, therefore, restrains men from such an inclination, and keeps them from falling. For being truly God, He knew well the malicious designs of the devil and his practice to deceive. And, therefore, He declares that blessed are they who believe without seeing, for they are surely worthy of admiration. And why? Because unquestioning belief is due to what lies before our eyes, for there is nothing at all to raise doubt in us. But if a man accept what he has not seen, and believe that to be true which the words of his instructor in mysteries have brought to his ears, then he honours with praiseworthy faith Him that is preached. Blessed, therefore, shall be the lot of every man that believeth through the voice of the holy Apostles, which were eye-witnesses of Christ's actions, and ministers of the Word, as Luke says. To them must we hearken if we are enamoured of life eternal, and cherish in our hearts the desire to abide in the mansions above.

Jesus said to him, "Because you have seen me, Thomas, you have believed. Blessed are those who have not seen and yet believe." These words were wonderfully pertinent, and they can be of very great help to us. They demonstrate once again how much he cares for our souls, for he is good, and as Scripture says, "He wants everyone to be saved and to come to a knowledge of the truth." Even so, this saying of his may surprise us. As always, Christ had to be patient with Thomas when he said he would not believe and with the other disciples too when they thought they were seeing a ghost. Because of his desire to convince the whole world, he most willingly showed them the marks of the nails and the wound in his side. Because he wanted those who needed such signs as a support for their faith to have no possible reason for doubt, he even took food, although he had no need for it.… But when anyone accepts what he has not seen, believing on the word of his teacher, the faith by which he honors the one his teacher proclaims to him is worthy of great praise. Blessed, therefore, is everyone who believes the message of the holy apostles who, as Luke says, were eyewitnesses of Christ's actions and ministers of the word. If we desire eternal life and long for a dwelling place in heaven, we must listen to them.

If nobody has any right to judge of Spiritualism except a man who has been to a séance, the results, logically speaking, are rather serious: it would almost seem as if nobody had any right to judge of Christianity who had not been to the first meeting at Pentecost. Which would be dreadful. I conceive myself capable of forming my opinion of Spiritualism without seeing spirits, just as I form my opinion of the Japanese War without seeing the Japanese, or my opinion of American millionaires without (thank God) seeing an American millionaire. Blessed are they who have not seen and yet have believed: a passage which some have considered as a prophecy of modern journalism.

"Man," I said, "who are you that you should not believe in fairy tales? It is much easier to believe in Blue Beard than to believe in you. A blue beard is a misfortune; but there are green ties which are sins. It is far easier to believe in a million fairy tales than to believe in one man who does not like fairy tales. I would rather kiss Grimm instead of a Bible and swear to all his stories as if they were thirty-nine articles than say seriously and out of my heart that there can be such a man as you; that you are not some temptation of the devil or some delusion from the void. Look at these plain, homely, practical words. 'The Dragon's Grandmother,' that is all right; that is rational almost to the verge of rationalism. If there was a dragon, he had a grandmother. But you--you had no grandmother! If you had known one, she would have taught you to love fairy tales. You had no father, you had no mother; no natural causes can explain you. You cannot be. I believe many things which I have not seen; but of such things as you it may be said, 'Blessed is he that has seen and yet has disbelieved.'"

Truths turn into dogmas the instant that they are disputed. Thus every man who utters a doubt defines a religion. And the scepticism of our time does not really destroy the beliefs, rather it creates them; gives them their limits and their plain and defiant shape. We who are Liberals once held Liberalism lightly as a truism. Now it has been disputed, and we hold it fiercely as a faith. We who believe in patriotism once thought patriotism to be reasonable, and thought little more about it. Now we know it to be unreasonable, and know it to be right. We who are Christians never knew the great philosophic common sense which inheres in that mystery until the anti-Christian writers pointed it out to us. The great march of mental destruction will go on. Everything will be denied. Everything will become a creed. It is a reasonable position to deny the stones in the street; it will be a religious dogma to assert them. It is a rational thesis that we are all in a dream; it will be a mystical sanity to say that we are all awake. Fires will be kindled to testify that two and two make four. Swords will be drawn to prove that leaves are green in summer. We shall be left defending, not only the incredible virtues and sanities of human life, but something more incredible still, this huge impossible universe which stares us in the face. We shall fight for visible prodigies as if they were invisible. We shall look on the impossible grass and the skies with a strange courage. We shall be of those who have seen and yet have believed.

What greatly gladdens is what follows: "Blessed are they who have not seen and have believed." In this saying, we are indeed specially marked out, we who retain in our minds Him whom we have not seen in the flesh. We are marked out—but only if we follow our faith with works. For he truly believes who practices by his deeds what he believes. In contrast to these, concerning those who hold faith in name only, Paul says: "They profess that they know God, but in their deeds they deny Him." Hence James says: "Faith without works is dead." Hence the Lord says to blessed Job concerning the ancient enemy of the human race: "He will swallow up a river and not wonder, and he has confidence that the Jordan will flow into his mouth." For who is signified by the river except the flow of the human race? For this race flows from origin to end, and, as if in the manner of water, runs its course from the flux of the flesh until its appointed end. What is signified by the Jordan except the pattern of the baptized? For since the very Author of our redemption deigned to be baptized in the river Jordan, the multitude of those who are held within the sacrament of baptism is rightly expressed by the name Jordan. Therefore the ancient enemy of the human race swallowed up the river, because from the beginning of the world until the coming of the Redeemer, with scarcely a few elect escaping, he drew the human race into the belly of his malice. Of him it is rightly said: "He will swallow up a river and not wonder," because he does not consider it a great thing when he seizes unbelievers. But what is added is very grave: "And he has confidence that the Jordan will flow into his mouth," because after he seized all the unbelievers from the beginning of the world, he still presumes that he can receive even the faithful. For by the mouth of pestilent persuasion he daily devours those in whose case a wicked life is at variance with the confession of faith.

(Hom. xxvi.) But when the Apostle says, Faith is the substance of things hoped for, the evidence of things not seen, (Heb. 11:1) it is plain that things which are seen, are objects not of faith, but of knowledge. Why then is it said to Thomas who saw and touched, Because thou hast seen Me, thou hast believed? Because he saw one thing, believed another; saw the man, confessed the God. But what follows is very gladdening; Blessed are they that have not seen, and yet have believed. In which sentence we are specially included, who have not seen Him with the eye, but retain Him in the mind, provided we only develope our faith in good works. For he only really believes, who practises what he believes.

For this is of faith, to receive things not seen; since, "Faith is the substance of things hoped for, the evidence of things not seen." And here He pronounceth blessed not the disciples only, but those also who after them should believe. "Yet," saith some one, "the disciples saw and believed." Yes, but they sought nothing of the kind, but from the proof of the napkins, they straightway received the word concerning the Resurrection, and before they saw the body, exhibited all faith. When therefore any one in the present day say, "I would that I had lived in those times, and had seen Christ working miracles," let them reflect, that, "Blessed are they who have not seen, and yet have believed."

Blessed are those who, when grace is withdrawn, find no consolation in themselves but only continuing tribulation and thick darkness, and yet they do not despair. Rather, strengthened by faith, they endure courageously, convinced that they do indeed see him who is invisible.

It is the strength of great minds and the light of firmly faithful souls unhesitatingly to believe what is not seen with the bodily sight and to focus your affections where you cannot direct your gaze. And from where should this godliness spring up in our hearts or how should someone be justified by faith, if our salvation rested on those things only that lie beneath our eyes? And so, our Lord said to Thomas, who seemed to doubt Christ's resurrection until he had tested by sight and touched the traces of his passion in his very flesh, "because you have seen me, you have believed; blessed are those who have not seen and yet have believed."

Well, be it so; only let the same hope flow on from them to us! For if to them who saw, and therefore believed, such fruit then accrued to the operations of the flesh and the soul, how much more to us! For more "blessed," says Christ, "are they who have not seen, and yet have believed; " since, even if the resurrection of the flesh must be denied to them, it must at any rate be a fitting boon to us, who are the more blessed.

The Lord, showing us that faith consists in accepting the invisible, says: "Blessed are those who have not seen and yet have believed." Here He hints at the disciples who touched neither the wound from the nails nor the side, yet believed, and not at them alone, but also at those who would come to believe afterward. He said this not in order to deprive Thomas of blessedness, but to comfort those who had not seen. For many say: "Blessed are the eyes that saw the Lord." He comforts such people, saying that there is greater blessedness in not seeing and yet believing.

2563 Our Lord reproaches Thomas for being slow to believe, because you have seen me, Thomas, you have believed; and then he praises the others for being quick to believe.

2564 Because you have seen me, Thomas, you have believed. There is a problem here: for since faith is the substance of the things we hope for, the conviction about things that are not seen (Heb 11:1), why does our Lord say, because you have seen me you have believed? We should say in answer that Thomas saw one thing and believed another. He saw the man and the wounds, and from these he believed in the divinity of the one who had arisen.

2565 There is a second question. Because Thomas said that he would not believe unless he saw and touched, and our Lord was willing for him to see and touch, it seems our Lord should have replied, "because you have seen and touched me you have believed." One can say, with Augustine, that we use the sense of sight for any of the senses. We say, "See how warm it is"; "See how it sounds"; "See how it tastes and smells." So our Lord said, Put your finger here, and see, not because the finger can see, but as meaning, "Touch and perceive." So Christ says here, because you have seen me, that is, because you have perceived through touch. Or, one could say that Thomas became flustered when he saw Christ's wounds and scars, and before he touched Christ with his finger he believed and said, My Lord and my God. For Gregory, Thomas did touch Christ, but did not profess his faith until he saw [the wounds].

2566 When Christ said, Blessed are those who have not seen and yet have believed, he was praising the readiness of others to believe; and this applies especially to us. He says, "have believed" rather than "shall believe" because of the certitude [of his knowledge].

Luke seems to say the contrary: "Blessed are the eyes which see what you see" (Lk 10:23). Thus, those who have seen are more blessed that those who have not seen. I answer that blessedness is of two kinds. One is the actual state of blessedness, which consists in God's reward, where the better one sees the happier, the more blessed, he is. In this respect, the eyes that see are blessed, because this is the reward of grace. The other blessedness is the hoped‑for blessedness, which is based on one's merits. And in this case the more one can merit the more blessed he is. And, the one who believes and does not see, merits more than one who believes when he sees.

Our Lord's discourse to the Jews began in connection with the man who was born blind and was restored to sight. Your Charity therefore ought to know and be advised that today's lesson is interwoven with that one. For when the Lord had said, "For judgment I am come into this world; that they who see not might see, and they who see might be made blind,"-which, on the occasion of its reading, we expounded according to our ability,-some of the Pharisees said, "Are we blind also?" To whom He replied. "If ye were blind, ye should have no sin: but now ye say, We see; [therefore] your sin remaineth." To these words He added what we have been hearing today when the lesson was read.

"Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." For they declared that they were not blind; yet could they see only by being the sheep of Christ. Whence claimed they possession of the light, who were acting as thieves against the day? Because, then, of their vain and proud and incurable arrogance, did the Lord Jesus subjoin these words, wherein He has given us also salutary lessons, if we lay them to heart. For there are many who, according to a custom of this life, are called good people,-good men, good women, innocent, and observers as it were of what is commanded in the law; paying respect to their parents, abstaining from adultery, doing no murder, committing no theft, giving no false witness against any one, and observing all else that the law requires-yet are not Christians; and for the most part ask boastfully, like these men. "Are we blind also?" But just because all these things that they do, and know not to what end they should have reference, they do to no purpose.

Such, accordingly, for the most part seek to persuade men to live well, and yet not to be Christians. By another way they wish to climb up, to steal and to kill, not as the shepherd, to preserve and to save. And thus there have been certain philosophers, holding many subtle discussions about the virtues and the vices, dividing, defining, drawing out to their close the most acute processes of reasoning, filling books, brandishing their wisdom with rattling jaws; who would even dare to say to people, Follow us, keep to our sect, if you would live happily. But they had not entered by the door: they wished to destroy, to slay, and to murder.

For there are countless numbers who not only boast that they see, but would have it appear that they are enlightened by Christ; yet are they heretics. Have even they somehow entered by the gate? Surely not. Sabellius says, He who is the Son is Himself the Father; but if the Son, then is there no Father. He enters not by the door, who asserts that the Son is the Father. Arius says, The Father is one thing, the Son is another thing. He would say rightly if he said, Another person; but not another thing. For when he says, Another thing, he contradicts Him who says in his hearing, "I and my Father are One." Neither does he therefore enter by the door; for he preaches a Christ such as he fabricates for himself, not such as the truth declares Him.

Keep hold of this, that Christ's sheepfold is the Catholic Church. Whoever would enter the sheepfold, let him enter by the door, let him preach the true Christ. Not only let him preach the true Christ, but seek Christ's glory, not his own; for many, by seeking their own glory, have scattered Christ's sheep, instead of gathering them. For Christ the Lord is a low gateway: he who enters by this gateway must humble himself, that he may be able to enter with head unharmed. But he that humbleth not, but exalteth himself, wishes to climb over the wall; and he that climbeth over the wall, is exalted only to fall.

(Tr. xlv. 2. et sq.) Or thus: Many go under the name of good men according to the standard of the world, and observe in some sort the commandments of the Law, who yet are not Christians. And these generally boast of themselves, as the Pharisees did; Are we blind also? But inasmuch as all that they do they do foolishly, without knowing to what end it tends, our Lord saith of them, Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, hut climbeth up some other way, the name is a thief and a robber. Let the Pagans then, the Jews, the Heretics, say, "We lead a good life;" if they enter not by the door, what availeth it? A good life only profiteth, as leading to life eternal. Indeed those cannot be said to lead a good life, who are either blindly ignorant of, or wilfully despise, the end of good living. No one can hope for eternal life, who knows not Christ, who is the life, and by that door enters into the fold. Whoso wisheth to enter into the sheepfold, let him enter by the door; let him preach Christ; let him seek Christ's glory, not his own. Christ is a lowly door, and he who enters by this door must be lowly, if he would enter with his head whole. He that doth not humble, but exalt himself, who wishes to climb up over the wall, is exalted that he may fall. Such men generally try to persuade others that they may live well, and not be Christians. Thus they climb up by some other way, that they may rob and kill. They are thieves, because they call that their own, which is not; robbers, because that which they have stolen, they kill.

(de Verb. Dom. Serm. xlix) He enters by the door, who enters by Christ, who imitates the suffering of Christ, who is acquainted with the humility of Christ, so as to feel and know, that if God became man for us, man should not think himself God, but man. He who being man wishes to appear God, does not imitate Him, who being God, became man. Thou art bid to think less of thyself than thou art, but to know what thou art.

The Son of God shows himself as light and guide by the example of a good life. The Lord manifested above that he is a guide by the word of wisdom and by the miracle of power; here he manifests it by the example of a good life. For by the first two modes he directed as a teacher, but here in the third he directs as a pastor. In this chapter, therefore, the Lord intends to show himself as the true and good shepherd: and it is divided into two parts: because first the Lord demonstrates the good shepherd in a proverb and parable; second, he expounds the proverb and applies it to himself, so that through this he may show himself the true shepherd, at the passage: "Jesus therefore said to them again."

The first part demonstrates the good shepherd in a parable. He therefore describes the good shepherd in the proverb in this order: for first he determines the entrance of the good and true shepherd; second, the sign; third, the office of the good shepherd; fourth, he says that this proverb was hidden from the Jews.

He determines the entrance of the good and true shepherd by comparison with its opposite, because "opposites placed next to each other shine forth more clearly"; and the entrance of the shepherd is through the door, but that of the thief through another place. Therefore he says: "Amen, amen, I say to you" — the Lord continues his discourse, speaking to the Pharisees — "He who does not enter through the door into the sheepfold," that is, into the Church of God, in which the Lord's flock is contained, "but climbs up from elsewhere," as one proud and ambitious; "he is a thief and a robber: a thief," because he claims what belongs to another as his own; "a robber," because he destroys and kills the goods of another. Concerning this ascent of the bad shepherd, Jerome says: "We rejoice at the ascent; let us fear the descent: the joy of having held the heights is not so great as the sorrow of having fallen from the heights." Thus ascended that prince of robbers and the ambitious, of whom it is said in Isaiah fourteen: "I will ascend into heaven; I will exalt my throne above the stars of heaven." He who thus enters in a disordered manner is a thief and not a shepherd.

The figure of the six seraphic wings intimates six stairlike illuminations, which begin from creatures and lead all the way to God, to whom no one rightly enters except through the Crucified. For he who does not enter through the door but climbs up another way, that one is a thief and a robber. If anyone indeed through this door enters, he shall go in and go out and shall find pasture.

I cannot help admiring in every particular that divine utterance: "Verily, verily, I say unto you, He that entereth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth." Then the Lord says in explanation, "I am the door of the sheep." Men must then be saved by learning the truth through Christ, even if they attain philosophy.

Those, then, who follow impious words and dictate them to others, inasmuch as they pervert the divine words instead of using them rightly, neither enter into the kingdom of heaven themselves, nor do they permit those whom they have deluded to attain the truth. They do not have the key for the entrance but a false key. Using this counterfeit key, they do not enter in as we enter in, that is, through the tradition of the Lord by drawing aside the curtain. Instead they burst through the side door and dig clandestinely through the wall of the church. They step over the truth and constitute themselves the Mystagogues of the soul of the impious.

Very probably it may seem to those who listen carelessly that the language of the parable before us is not introduced very appositely: because after a discussion on blindness and recovery of sight, we straightway come upon statements about sheep, and a fold, and a door. But he in whom dwells a wise mind, which hastens more diligently to compare the ideas, will perceive here also that the argument proceeds so to speak straight forward, and swerves not at all from what is right and fitting. And here I will once more repeat what I have said many times before. It was the custom of the Saviour Christ, when any came unto Him, to reply not merely to the words which they expressed through their voice, but to speak with reference to their inward thoughts also, since He sees both heart and reins; for to Him all things are naked and laid open, and there is no creature that is not manifest in His sight. Wherefore also He saith to one of the saints: Who is this that hideth counsel from Me, and hath words in his heart, and thinketh to conceal them from Me? When therefore the unholy company of Pharisees craftily asked, as we said just now, if they were blind also, in order that if he said truly what they were, namely blind, he might again be accused as one who reviled the magistrates and spoke evil of those whose lot it was to rule the people, (for they prided themselves inordinately upon this); Our Lord Jesus Christ, fighting in this case again with their inward thought, necessarily and profitably introduces the parable, implying (somewhat obscurely and as it were in riddles) that on account of their arrogant selfishness they would not be firmly maintained in the leadership, and that the dignity would not be confirmed to such as insulted in their pride God the Giver of it; and teaching that this dignity would only belong to those who should be called by Him to the leadership of the people. Therefore He says that Himself is the Door introducing of His own will to the leadership of His rational flocks the man who is prudent and God-loving. But him who thinks himself able to take by violence and tyranny the honour that is not given to him, He calls a thief and a robber, climbing up some other way. Such were some concerning whom He speaks perhaps by one of the Prophets; They reigned as kings, and not by Me; they ruled, and not by My Spirit. And He intimates by the words before us, that if they would take pleasure in being rulers of the people they must believe and must receive through Him the Divine call to undertake this dignity, in order that they might have their rule unshaken and well established; which of course was the case with the holy Apostles, and with the Teachers of the holy Churches after them; to whom also the porter openeth. That is, either the Angel who is appointed to preside over the churches and to assist those whose lot is to minister in holy things for the good of the people, or else the Saviour Himself, Who is at the same time both the Door and the Lord of the Door. At all events, He very well asserts that the flock of sheep rightly obey and yield to the voice of the shepherd, but very quickly turn away from the voice of strangers; so that thou mayest understand a true matter by extending the application of the argument to something more general. For in the churches we teach by bringing forward our doctrines from the inspired Scripture, and setting forth the Evangelic and Apostolic Word as a sort of spiritual nourishment. And they who believe in Christ and are conspicuous for unperverted faith, are obedient listeners to such teaching; but they turn away from the voices of falsifiers, and avoid them as a deadly evil. But then, some one will say, what is herein intimated to the Pharisees? Gathering it up into a short and summary explanation I will tell thee this again. He shows Himself therefore as Lord of the fold, and Door and Porter, that they may accurately learn that they will not have their position of leadership confirmed to them, unless they come to it through Him and thus possess the God-given honour. And by adding that the sheep obey their own shepherds, but run away from strangers, He again skilfully hints that the Pharisees would never be leaders of those that should become believers in Him, but that His sheep would refuse their instruction and attach themselves to the shepherds appointed by Him.

And not without a cause hath the Evangelist mentioned, that they of the Pharisees who were with Him heard these things, and said, "Are we blind also?" but to remind thee that these were the men who first withdrew from and then stoned Him, for they were persons who followed Him superficially, and who easily changed to the contrary opinion. How then doth He prove that He is not a deceiver, but a Shepherd? By laying down the distinguishing marks both of the shepherd, and of him who is a deceiver and a spoiler, and from these affording them opportunity of searching into the truth of the matter. And first He showeth who is a deceiver and a spoiler, calling him so from the Scriptures, and saying,

"Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber."

Observe the marks of a robber; first, that he doth not enter openly; secondly, not according to the Scriptures, for this is the, "not by the door." Here also He referreth to those who had been before, and to those who should be after Him, Antichrist and the false Christs, Judas and Theudas, and whatever others there have been of the same kind. And with good cause He calleth the Scriptures "a door," for they bring us to God, and open to us the knowledge of God, they make the sheep, they guard them, and suffer not the wolves to come in after them. For Scripture, like some sure door, barreth the passage against the heretics, placing us in a state of safety as to all that we desire, and not allowing us to wander; and if we undo it not, we shall not easily be conquered by our foes. By it we can know all, both those who are, and those who are not, shepherds. But what is "into the fold"? It refers to the sheep, and the care of them. For he that useth not the Scriptures, but "climbeth up some other way," that is, who cutteth out for himself another and an unusual way, "the same is a thief." Seest thou from this too that Christ agreeth with the Father, in that He bringeth forward the Scriptures? On which account also He said to the Jews, "Search the Scriptures" (c. v. 39); and brought forward Moses, and called him and all the Prophets witnesses, for "all," saith He, "who hear the Prophets shall come to Me"; and, "Had ye believed Moses, ye would have believed Me." But here He hath put the same thing metaphorically. And by saying, "climbeth up some other way," He alluded to the Scribes, because they taught for commandments the doctrines of men, and transgressed the Law (Matt. xv. 9); with which He reproached them, and said, "None of you doeth the Law." (c. vii. 19.) Well did He say, "climbeth up," not "entereth in," since to climb is the act of a thief intending to overleap a wall, and who doeth all with danger. Hast thou seen how He hath sketched the robber? now observe the character of the shepherd. What then is it?

"He that entereth in by the door, the same is the shepherd of the sheep; to him the doorkeeper openeth, and the sheep hear his voice, and he calleth his own by name. And when he hath brought them out, he goeth before them."

He hath set down the marks of the shepherd, and of the evil doer; let us now see how He hath fitted to them what followeth. "To him," He saith, "the doorkeeper openeth"; He continueth in the metaphor to make the discourse more emphatic. But if thou shouldest be minded to examine the parable word by word, there is nothing to hinder thee from supposing Moses to be the doorkeeper, for to him were entrusted the oracles of God. "Whose voice the sheep hear, and he calleth his own by name." Because they everywhere said that He was a deceiver, and confirmed this by their own unbelief, saying, "Which of the rulers hath believed on him?" (c. vii. 48.) He showeth that they ought not on account of the unbelief of those persons to call Him a spoiler and deceiver, but that they, because they gave no heed to Him were consequently even excluded from the rank of sheep. For if a shepherd's part is to enter through the usual door, and if He entered through this, all they who followed Him might be sheep, but they who rent themselves away, hurt not the reputation of the Shepherd, but cast themselves out from the kindred of the sheep. And if farther on He saith that He is "the door," we must not again be disturbed, for He also calleth Himself "Shepherd," and "Sheep," and in different ways proclaimeth His dispensations. Thus, when He bringeth us to the Father, He calleth Himself "a Door," when He taketh care of us, "a Shepherd"; and it is that thou mayest not suppose, that to bring us to the Father is His only office, that He calleth Himself a Shepherd. "And the sheep hear his voice, and he calleth his own sheep, and leadeth them out, and goeth before them." Shepherds indeed do the contrary, for they follow after them; but He to show that He will lead all men to the truth, doeth differently; as also when He sent the sheep, He sent them, not out of the way of wolves, but "in the midst of wolves." (Matt. x. 16.) For far more wonderful is this manner of keeping sheep than ours. He seemeth to me also to allude to the blind man, for him too, having "called," He "led out" from the midst of the Jews, and the man heard "His voice," and "knew" it.

"And a stranger will they not follow, for they know not the voice of strangers."

Certainly here He speaketh of Theudas and Judas, (for "all, as many as believed on them, were scattered" [Acts v. 36], It saith,) or of the false Christs who after that time should deceive. For lest any should say that He was one of these, He in many ways separateth Himself from them. And the first difference He setteth down is His teaching from the Scriptures; for He by means of these led men to Him, but the others did not from these draw men after them. The second is, the obedience of the sheep; for on Him they all believed, not only while He lived, but when He had died; the others they straightway left. With these we may mention a third difference, no trifling one. They did all as rebels, and to cause revolts, but He placed Himself so far from such suspicion, that when they would have made Him a king, He fled; and when they asked, "Is it lawful to give tribute unto Caesar?" He bade them pay it, and Himself gave the two drachm piece. (Matt. xvii. 27.) Besides this, He indeed came for the saving of the sheep, "That they might have life, and that they might have more abundantly" (ver. 10), but the others deprived them even of this present life. They betrayed those who were entrusted to them and fled, but He withstood so nobly as even to give up His life. They unwillingly, and by compulsion, and desiring to escape, suffered what they suffered, but He willingly and by choice endured all.

(Hom. lix. 2) Our Lord having reproached the Jews with blindness, they might have said, We are not blind, but we avoid Thee as a deceiver. Our Lord therefore gives the marks which distinguish a robber and deceiver from a true shepherd. First come those of the deceiver and robber: Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. There is an allusion here to Antichrist, and to certain false Christs who had been, and were to be. The Scriptures He calls the door. They admit us to the knowledge of God, they protect the sheep, they shut out the wolves, they bar the entrance to heretics. He that useth not the Scriptures, but climbeth up some other way, i. e. some self-chosen1, some unlawful way, is a thief. Climbeth up, He says, not, enters, as if it were a thief getting over a wall, and running all risks. Some other way, may refer too to the commandments and traditions of men which the Scribes taught, to the neglect of the Law. When our Lord further on calls Himself the Door, we need not be surprised. According to the office which He bears, He is in one place the Shepherd, in another the Sheep. In that He introduces us to the Father, He is the Door; in that He takes care of us, He is the Shepherd.

Each year, when spring with its breezes begins to usher in the birth of so many sheep and to deposit the numerous young of the fruitful flock about the fields, the meadows and the paths, a good shepherd puts aside his songs and leisure. He anxiously searches for the tender little sheep, picks them up and gathers them together. Happy to carry them, he places them about his neck, on his shoulders and in his arms. He wants them to be safe as he carries or leads them to the protecting sheepfolds.That is the case with ourselves, too. When we see our ecclesiastical flock gaining rich increase under the favoring smile of the spring of Lent, we put aside the resonant tones of our treatise and the customary fare of our discourse. Concerned about our very heavy labor, we give all our concern to gathering and carrying in the heavenly [lambs].

Our current circumstance is a lot like the sheepfold: the thief comes from wherever it is possible for him to hide. His desire is to steal. But the shepherd who has authority to use the entrance leads the sheep out to pasture, and they follow him, knowing their own shepherd, while they avoid the others whose voice they do not know.

The Lord, with the words that you are truly blind in soul through the ailment of unbelief, rebuked the Pharisees for their unbelief. So that they could not say, "We turn away from You not out of our blindness, but to avoid deception," He delivers a lengthy discourse on this matter. What kind exactly? He sets forth the marks of both the true shepherd and the wolf—the destroyer—and thus shows concerning Himself that He is good, appealing to His works as testimony. First He sets forth the distinctive characteristics of the destroyer. "He," He says, "does not enter by the door, that is, by the Scriptures, for he is not witnessed to by either the Scriptures or the prophets." The Scriptures are truly the door, for through them we draw near to God. They do not allow wolves to enter, for they cut off heretics, placing us in safety and imparting to us knowledge about everything we might wish to know. So then, a thief is one who does not enter through the Scriptures "into the sheepfold" to care for the sheep, but climbs up "some other way," that is, carves out for himself another and unusual path, such as Theudas and Judas. They, before the coming of Christ, deceived the people, destroyed them, and perished themselves (Acts 5:36–37). Such also will be the abominable antichrist. For their testimony is not from the Scriptures. He also hints at the scribes, who did not fulfill a single word of the commandments of the law, yet taught the commandments and traditions of men. He fittingly said "climbs up." This refers to the thief, who jumps over the fence and does everything at great risk. These are the signs of a robber.

After our Lord showed that his teaching had power to enlighten, he here shows that he has power to give life. First, he shows this by word; secondly, by a miracle (chap 11). Concerning the first he does three things. First, he shows that he has life-giving power; secondly, his manner of giving life (v 11); thirdly, he explains his power to give life (v 19). The first part is divided into three parts. First, our Lord relates a parable; secondly, the Evangelist mentions the necessity for explaining it (v 6); thirdly, our Lord explains the parable (v 7).

He relates the parable to them, saying, Truly, truly, I say to you. It concerns two things, a thief and the shepherd of the sheep. Thus he does three things. First, he mentions the mark of a thief and robber; secondly, a characteristic of the shepherd (v 2); thirdly, the effect each of these has (v 4).

To understand this parable we must consider who the sheep are, namely, that they are the faithful of Christ and those in the grace of God: "We are the people of his pasture, and the sheep of his hand" (Ps 95:7); "You, the people, are the sheep of my pasture" (Ez 34:31). And so the sheepfold is the multitude of the faithful: "I will surely gather all of you, O Jacob, I will gather the remnant of Israel; I will set them together like sheep in a fold" (Mic 2:12). The door of the sheepfold is explained in different ways by Chrysostom and by Augustine.

According to Chrysostom, Christ calls Sacred Scripture the door, according to "Pray for us also that God may open to us a door for the word" (Col 4:3). Sacred Scripture is called a door, as Chrysostom says, first of all, because through it we have access to the knowledge of God: "which he promised beforehand through his prophets in the holy scriptures" (Rom 1:2). Secondly, for just as the door guards the sheep, so Sacred Scripture preserves the life of the faithful: "You search the scriptures, because you think that in them you have eternal life" (5:39). Thirdly, because the door keeps the wolf from entering; so Sacred Scripture keeps heretics from harming the faithful: "Every scripture inspired by God is also profitable for teaching, for reproof, for correction" (2 Tim 3:16). So, the one who does not enter by the door is the one who does not enter by Sacred Scripture to teach the people. Our Lord says of such: "In vain do they worship me, teaching as doctrines the precepts of men" (Matt 15:9); "You have made void the word of God" (Matt 15:6). This, then, is the mark of the thief: he does not enter by the door, but in some other way.

He adds that the thief climbs, and this is appropriate to this parable because thieves climb the walls, instead of entering by the door, and drop into the sheepfold. It also corresponds to the truth, because the reason why some teach what conflicts with Sacred Scripture is due to pride: "If any one teaches otherwise and does not agree with the sound words of our Lord Jesus Christ and the teaching which accords with godliness, he is puffed up with conceit, he knows nothing" (1 Tim 6:3). Referring to this he says that such a person climbs, that is, through pride. The one who climbs in by another way, that man is a thief, because he snatches what is not his, and a robber, because he kills what he snatches: "If thieves came to you, if plunderers by night - how you have been destroyed" (Obad v 5).

According to this explanation, the relation with what preceded is made in this way: Since our Lord had said, "If you were blind, you would have no guilt," the Jews might have answered: "We do not believe you, but this is not due to our blindness. It is because of your own error that we have turned away from you." And so our Lord rejects this, and wishes to show that he is not in error because he enters by the door, by Sacred Scripture, that is, he teaches what is contained in Sacred Scripture.

Against this interpretation is the fact that when our Lord explains this further on, he says, I am the door. So it seems that we should understand the door to be Christ. In answer to this, Chrysostom says that in this parable our Lord refers to himself both as the door and the shepherd; but this is from different points of view, because a door and a shepherd are different. Now aside from Christ nothing is more fittingly called a door than Sacred Scripture, for the reasons given above. Therefore, Sacred Scripture is fittingly called a door.

According to Augustine, the door is Christ, because one enters through him: "After this I looked, and lo, in heaven an open door!" (Rev 4:1). Therefore, any one who enters the sheepfold should enter by the door, that is, by Christ, and not by another way.

Note that both the sheep and their shepherd enter into the sheepfold: the sheep in order to be secure there, and the shepherd in order to guard the sheep. And so, if you wish to enter as a sheep to be kept safe there, or as a shepherd to keep the people safe, you must enter the sheepfold through Christ. You must not enter by any other way, as did the philosophers who treated the principle virtues, and the Pharisees who established the ceremonial traditions. These are neither sheep nor shepherds because, as our Lord says, he who does not enter the sheepfold by the door, i.e., does not enter by Christ, but climbs in by another way, that man is a thief and a robber, because he destroys both himself and others. For Christ and no one else is the door into the sheepfold, that is, the multitude of the faithful: "We have peace with God through our Lord Jesus Christ" (Rom 5:1); "there is no other name under heaven given among men by which we must be saved" (Acts 4:12).

According to this exposition, the connection with what went before is made in this way: Because they said that they could see without Christ - "now that you say, 'We see'" - our Lord shows that this is not true, because they do not enter by the door. Thus he says, Truly, truly, I say to you.

It should be noted that just as one who does not enter by the door as a sheep cannot be kept safe, so one who enters as a shepherd cannot guard the sheep unless he enters by the door, namely, by Christ. This is the door through which the true shepherds have entered: "And one does not take the honor upon himself, but he is called by God, just as Aaron was" (Heb 5:4). Evil shepherds do not enter by the door, but by ambition and secular power and simony; and these are thieves and robbers: "They set up princes, but without my knowledge," that is, without my approval (Hos 8:5). Further, he says such a person climbs in by another way, because the door, namely, Christ, since it is small through humility - "Learn from me; for I am gentle and lowly in heart" (Matt 11:29) - can be entered only by those who imitate the humility of Christ. Therefore, those who do not enter by the door but climb in by another way are the proud. They do not imitate him who, although he was God, became man; and they do not recognize his lowering of himself.

Who is he who enters by the door? It is he who enters in by Christ. Who is he? He is the one who imitates the suffering of Christ, who is acquainted with the humility of Christ, so as to feel and know that if God became man for us, [a] man should not think himself God but man [humankind]. He who being man wishes to appear God does not imitate him who, being God, became man. You are not asked to think less of yourself than you are but to know what you are.

"But he who enters through the door is the shepherd of the sheep:" he enters through the door who enters through truth. Concerning this entrance, First Thessalonians two: "You yourselves know, brethren, our entrance to you"; and it is added there: "For neither at any time were we found using words of flattery, as you know, nor seeking an occasion of avarice, nor seeking glory from men."

(Hom. lix. 2) You have seen His description of a robber, now see that of the Shepherd: But he that entereth in by the door is the shepherd of the sheep.

The shepherd of the sheep is the one who is worthily endowed with the gift of teaching. He is the one who uses the lawful entrance, that is, who lives with all his heart according to the doctrine of the law and so enters into the sheepfold, as is only right. Then he leads all the others, like sheep, to the pastures of doctrine by showing them the food of the Word with which they must nourish themselves first and continually afterwards. He also leads them by showing them the power of the Word, how Scripture must be understood and from which doctrine they must abstain—doctrine that others may deceitfully propose to them for the slaughter of the sheep.… The thief and bandit is the exact opposite. He neither uses the lawful entrance, nor does he show respect for the precepts of the law. This is how he teaches the people given to him. In vain he tries to take hold of the entrance and of the dignity of the teacher, even though he does nothing that is required for such an honor. He is inconsiderate and does everything without regard to how it may harm the sheep. Indeed how can he be useful to others when he does not exercise himself in the precepts of the law? Take a look if you want, our Lord says, and discern between me and you as to who uses the lawful entrance. See who diligently follows the precepts of the law. See to whom Moses, the gatekeeper of the sheepfold, opens the gate and whom he praises for finishing his work. See whose works themselves testify to his worthiness to be called the Shepherd.

Here are the signs of the Shepherd. The Shepherd enters through the Scriptures. The Pharisees often called the Lord a deceiver and proved this by their own unbelief, saying, "Have any of the rulers believed in Him?" (John 7:48). Therefore the Lord shows that it is not He who should be considered a destroyer because they do not believe, but rather they should be excluded from the number of the sheep. "I," He says, "enter by the door." Clearly, I am truly the Shepherd. You did not follow Me and thereby showed about yourselves that you are not sheep.

Now he considers the shepherd. First, he mentions the mark of the shepherd; secondly, he shows through signs that he is the shepherd (v 3).

The mark of the true shepherd is to enter by the door, that is, by the testimony of Sacred Scripture. Thus Christ said: "Everything written about me in the Law of Moses and the prophets and the psalms must be fulfilled" (Lk 24:44). He is called a shepherd: "I am not troubled when I follow you as my shepherd" (Jer 17:16); "He rebukes and trains and teaches them, and turns them back, as a shepherd his flock" (Sir 18:13).

But if the door is Christ, as Augustine explains it, then in entering by the door, he enters by himself. And this is special to Christ: for no one can enter the door, i.e., to beatitude, except by the truth, because beatitude is nothing else than joy in the truth. But Christ, as God, is the truth; therefore, as man, he enters by himself, that is, by the truth, which he is as God. We, however, are not the truth, but children of the light, by participating in the true and uncreated light. Consequently, we have to enter by the truth which is Christ: "Sanctify them in the truth" (17:17); "If any one enters by me, he will be saved" (10:9). If one wishes to enter even as a shepherd, he must enter by the door, that is, Christ, according to his truth, will and consent. Thus we read in Ezekiel (24:23): "And I will set up over them one shepherd, my servant David, and he shall feed them." This is like saying: They must be given by me, and not by others or themselves.

To Him the porter openeth.

(Tr. xlvi. 2) Or, the porter is our Lord Himself; for there is much less difference between a door and a porter, than between a door and a shepherd. And He has called Himself both the door and the shepherd. Why then not the door and the porter? He opens Himself, i. e. reveals Himself. If thou seek another person for porter, take the Holy Spirit, of whom our Lord below saith, He will guide you into all truth. (c. 16:13) The door is Christ, the Truth; who openeth the door, but He that will guide you into all Truth? Whomsoever thou understand here, beware that thou esteem not the porter greater than the door; for in our houses the porter ranks above the door, not the door above the porter.

(Tr. xlv. 12) He knew the names of the predestinated; as He saith to His disciples, Rejoice that your names are written in heaven. (Luke 19:14) And leadeth them out.

(Tr. xlv. 14) And who is He who leads them out, but the Same who loosens the chain of their sins, that they may follow Him with free unfettered step?

(Tr. xlv. c. 14) And who is this that goeth before the sheep, but He who being raised from the dead, dieth no more; (Rom. 6:9) and who said, Father, I will also that they, whom Thou hast given Me, be with Me where I am? (Infra 17:24)

"To him the doorkeeper opens." Here the sign of the true pastor is touched upon, in this, that he is recognized by the doorkeeper and the flock. Therefore he says: "To him the doorkeeper opens," knowing him to be the pastor. This doorkeeper is Christ, who holds the key: whence Isaiah twenty-two: "I will place the key of the house of David upon his shoulder: and he shall open, and none shall shut; and he shall shut, and none shall open." "And the sheep hear his voice," because they willingly obey the good pastor; Hebrews, last chapter: "Obey your leaders and submit to them: for they watch over you, as those who must render an account for your souls."

"And he calls his own sheep by name." Here the good pastor's office is touched upon, which is threefold: to call, to lead out, and to direct: he calls by name through knowing; he leads out to pastures through instructing; but he goes before them through providing good example. This belongs to Christ the pastor through excellence, to others through imitation. Whence first he says: "And he calls his own sheep by name," namely Christ; Second Timothy two: "The Lord knows those who are his," and concerning imitation of him: Proverbs twelve: "The just man knows the souls of his beasts." "And he leads them out," to pastures, namely Christ: Ezekiel thirty-four: "I will lead them out from the peoples and gather them from the lands and bring them into their own land," which was flowing with milk. So also the imitator of Christ, as Moses and Aaron; the Psalm: "You led your people like sheep by the hand of Moses and Aaron."

The gatekeeper is either the angel who is appointed to preside over the churches and to assist those whose lot is to minister in holy things for the good of the people, or else [the gatekeeper is] the Savior himself, who is at the same time both the Door and the Lord of the door.

These I call by name … and they follow me, for I herd them up beside the waters of rest. They follow every shepherd whose voice they love to hear.… But they will not follow a stranger. Instead, they will flee from him because they have a habit of distinguishing the voice of their own from that of strangers.

(Hom. xlix. 2) The porter perhaps is Moses; for to him the oracles of God were committed.

(Hom. lix. 3. c. 7, 48.) As they had called Him a deceiver, and appealed to their own unbelief as the proof of it; (Which of the rulers believeth on Him?) He shows here that it was because they refused to hear Him, that they were put out of His flock. The sheep hear His voice. The Shepherd enters by the lawful door; and they who follow Him are His sheep; they who do not, voluntarily put themselves out of His flock. And He calleth His own sheep by name.

(Hom. lix. 2) He led out the sheep, when He sent them not out of the reach of, but into the midst of, the wolves. There seems to be a secret allusion to the blind man. He called him out of the midst of the Jews; and he heard His voice.

My child, diligently apply yourself to the reading of the sacred Scriptures. Apply yourself, I say. For we who read the things of God need to do so often, otherwise we might say or think something too rashly about them. And applying yourself in this way to the study of the things of God, with faithful preconceptions that are well pleasing to God, knock at its locked door, and it will be opened to you by the gatekeeper, of whom Jesus says, "To him the gatekeeper opens." And applying yourself in this way to the divine study, seek the meaning of the holy Scriptures that so many have missed, but do so in the right way and with unwavering trust in God. Do not be satisfied with knocking and seeking; for prayer is, of all things, indispensable to the knowledge of the things of God. This is what the Savior encourages us to do, saying not only, "Knock, and it shall be opened to you; and seek, and you shall find," but also, "Ask, and it shall be given to you."

Wherefore He, being the true Prophet, said, 'I am the gate of life; he who entereth through me entereth into life,' there being no other teaching able to save. Wherefore also He cried, and said, 'Come unto me, all who labour,' that is, who are seeking the truth, and not finding it; and again, 'My sheep hear my voice;' and elsewhere, 'Seek and find,' since the truth does not lie on the surface.

"The doorkeeper opens to Him." By the doorkeeper, understand perhaps Moses as well, for to him were entrusted the words of God. Moses opened the door to the Lord, without doubt, by speaking about Him. The Lord Himself said: "If you believed Moses, you would believe Me also" (John 5:46). Or the doorkeeper is the Holy Spirit. Since the Scriptures, understood through the illumination of the Holy Spirit, point us to Christ, it is rightly said that the Holy Spirit is the doorkeeper. By Him, as the Spirit of wisdom and knowledge, the Scriptures are opened, through which the Lord enters into His care for us and through which He is shown to be the Shepherd. And the sheep listen to the voice of the Shepherd.

Or, the Holy Spirit is the porter, by whom the Scriptures are unlocked, and reveal the truth to us.

Now he mentions the signs of a good shepherd; and there are three. The first relates to the gatekeeper, and is that the good shepherd is let in by him. As to this he says, to him the gatekeeper opens. This gatekeeper, according to Chrysostom, is the one who opens the way to a knowledge of Sacred Scripture. The first one to do this was Moses, who first received and established Sacred Scripture. And Moses opened to Christ, because as was said above: "If you believed Moses, you would believe me, for he wrote of me" (5:46).

Or, according to Augustine, the gatekeeper is Christ himself, because he brings us himself. He says, "He opens himself who reveals himself, and we enter only by his grace." "For by grace you have been saved" (Eph 2:8). It does not matter if Christ, who is the door, is also the gatekeeper; for certain things are compatible in spiritual matters that cannot occur in physical reality. Now there seems to be a greater difference between a shepherd and a door than between a door and a gatekeeper. Therefore, since Christ can be called both a shepherd and a door, as was said, much more so can he be called a door and a gatekeeper. But if you prefer that someone other than Moses or Christ be the gatekeeper, then consider the Holy Spirit the gatekeeper, as Augustine says. For it is the office of a gatekeeper to open the door, and it says below of the Holy Spirit that "He will guide you into all the truth" (16:13). And Christ is the door insofar as he is the Truth.

The second sign relates to the sheep, and it is that they obey the shepherd. This is what he says, the sheep hear his voice. This is reasonable if the resemblance to a natural shepherd is considered: because just as sheep recognize the voice of their shepherd due to familiar experience, so righteous believers hear the voice of Christ: "O that today you would harken to his voice" (Ps 95:7).

But what of the fact that many who are Christ's sheep did not hear his voice, as Paul; or that some who were not his sheep did hear it, as Judas? One might reply that Judas was Christ's sheep for that time as to his present righteousness. And Paul, when he did not hear the voice of Christ, was not a sheep but a wolf; but when the voice of Christ came it changed the wolf into a sheep. This reply could be accepted if it were not contrary to a statement in Ezekiel (34:4): "The crippled you have not bound up, the strayed you have not brought back." It seems from this that even when they were crippled and strayed they were sheep. Therefore, one must say that here our Lord is speaking of his sheep not only according to their present righteousness but even according to their eternal predestination. For there is a certain voice of Christ that only the predestined can hear, i.e., "He who endures to the end" (Matt 10:22).

Again, he says, the sheep hear his voice, because they might offer as an excuse for their unbelief the fact that not only they, but none of the leaders believed in him. So he says in answer to this, the sheep hear his voice, as if saying: They do not believe because they are not my sheep.

The third sign is taken from the actions of the shepherd. Here he mentions four actions of a good shepherd: the first being that he knows his sheep. He says, he calls his own sheep by name, which shows his knowledge of and familiarity with his sheep, for we call by name those whom we know familiarly: "I know you by name" (Ex 33:17). This is part of the office of a shepherd according to: "Be diligent to know the countenance of your flock" (Prv 27:23). This applies to Christ according to his present knowledge, but even more so considering eternal predestination, by which he knew them by name from eternity: "He determined the number of the stars, he gives to all of them their names" (Ps 147:4); "The Lord knows those who are his" (2 Tim 2:19).

The second action of a good shepherd is that he leads them out, i.e., he separates them from the society of those who are evil: "He brought them out of darkness and gloom" (Ps 107:14).

And the sheep follow Him, for they know His voice. And a stranger will they not follow, but will flee from him; for they know not the voice of strangers.

(Tr. xlv. 10. ct seq.) But here is a difficulty. Sometimes they who are not sheep hear Christ's voice; for Judas heard, who was a wolf. And sometimes the sheep hear Him not; for they who crucified Christ heard not; yet some of them were His sheep. You will say, While they did not hear, they were not sheep; the voice, when they heard it, changed them from wolves to sheep. Still I am disturbed by the Lord's rebuke to the shepherds in Ezekiel, Neither have ye brought again that which strayed. (Ezek. 34:4) He calls it a stray sheep, but yet a sheep all the while; though, if it strayed, it could not have heard the voice of the Shepherd, but the voice of a stranger. What I say then is this; The Lord knoweth them that are His. (2 Tim. 2:19) He knoweth the foreknown, he knoweth the predestinated. They are the sheep: for a time they know not themselves, but the Shepherd knows them; for many sheep are without the fold, many wolves within. He speaks then of the predestinated. And now the difficulty is solved. The sheep do hear the Shepherd's voice, and they only. When is that? It is when that voice saith, He that endureth to the end shall be saved. (Mat. 10:32) This speech His own hear, the alien hear not.

"And when he has sent forth his own sheep, he goes before them," he leads the way by showing good example, as Christ; Micah two: "He ascends, opening the way before them." Whence he said below in the thirteenth chapter: "I have given you an example, that just as I have done to you, so you also should do." So also the imitator of Christ: whence First Corinthians eleven: "Be imitators of me, just as I also am of Christ." But few are such: whence Isaiah twenty-four: "As the people, so shall be the priest." This threefold office of the good pastor has a great effect upon the sheep, which is the direction of the sheep through imitation: on account of which he says: "The sheep follow him," namely the true pastor. The sheep are simple and humble, of whom Hugh says: "The humility of a sheep is that you do not desire to be in charge and that you love to be subject. Many, fleeing labor, wish to be in charge and disdain to be subject: these are not sheep, because they do not follow." Therefore the sheep follow, because "they know his voice," namely that it is a voice of consolation, according to that passage of Matthew eleven: "Come to me, all you who labor and are burdened, and I will refresh you." The good pastor calls to refreshment.

And when He putteth forth His own sheep, He goeth before them, He leadeth them out from the darkness of ignorance into light, while He goeth before in the pillar of cloud, and fire.

(Hom. lix. 2) Shepherds always go behind their sheep; but He, on the contrary, goes before, to show that He would lead all to the truth.

From where then does He lead out His own sheep? From the midst of the unbelievers, just as, for example, He led the blind man out from the midst of the Jews, who both heard Him and recognized Him. And He goes before the sheep, although with bodily shepherds it is the opposite, for they walk behind the sheep. By this He shows that He will lead all to the truth. And He sends the disciples "as sheep into the midst of wolves" (Matt. 10:16). Thus, truly, the pastoral ministry of Christ is extraordinary.

The third action of a good shepherd is that having separated them from evil and having brought them into the sheepfold, he has brought out all his own, from the sheepfold. He does this, first, for the salvation of others: "I will send survivors to the nations" (Is 66:19); "Behold, I send you as sheep in the midst of wolves" (Matt 10:16), so that they can make sheep out of the wolves. Secondly, they are to show the direction and way to eternal life: "To guide our feet into the way of peace" (Lk 1:79).

Fourthly, the good shepherd goes before his sheep by the example of a good life; so he says, he goes before them, although this is not what the literal shepherd does, for he follows, as in "I took him from following the ewes" (Ps 78:70). But the good shepherd goes before them by example, "not as domineering over those in your charge but being examples to the flock" (1 Pet 5:3). And Christ does go before them: for he was the first to die for the teaching of the truth - "If any man would come after me, let him deny himself and take up his cross and follow me" (Matt 16:24); and he went before all into everlasting life - "He who opens the breach will go up before them" (Mic 2:13).

Now he considers the effect that both the thief and the shepherd have upon the sheep. First, he mentions the effect of the good shepherd; secondly, the effect of the wolf and the thief (v 5).

He says, first, that the sheep follow him who goes before them. This is easy to see, because subjects follow in the steps of their leaders, as is stated: "Christ also suffered for you, leaving you an example, that you should follow in his steps" (1 Pet 2:21); "My foot has held fast to his steps" (Job 23:11). The sheep follow for they know his voice, i.e., they know it and take delight in it: "Let me hear your voice, for your voice is sweet" (Song 2:14).

"But they do not follow a stranger, but flee from him," that is, an evil shepherd or a wolf, because they do not know the voice of strangers, that is, they do not approve of it. These strangers are false christs and false prophets and false apostles, of whom it is said in Second Corinthians eleven, that "they are deceitful workers, disguising themselves as apostles of Christ." These they do not follow: for they have been warned by their own shepherd; Matthew seven: "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravenous wolves."

(Hom. xlix. 3) The strangers are Theudas, and Judas, and the false apostles who came after Christ. That He might not appear one of this number, He gives many marks of difference between Him and them. First, Christ brought men to Him by teaching them out of the Scriptures; they drew men from the Scriptures. Secondly, the obedience of the sheep; for men believed on Him, not only during His life, but after death: their followers ceased, as soon as they were gone.

"A stranger they will not follow," because they do not know the voice of a stranger. And here, without a doubt, He hints at Theudas and Judas, whom the sheep did not follow, for few were deceived, and even those, after their death, fell away. But Christ, both during His life, and especially after His death, "the whole world went after Him" (John 12:19). He also hints at the antichrist, for he too will deceive only a few, and after his destruction will have no followers. The words "they do not go" show that after the death of the deceivers, no one will heed or follow them. So then, the Scriptures are the door. Through this door the Lord leads the sheep out to pasture. And what is the pasture? The future enjoyment and repose into which the Lord leads us. If in other places He also calls Himself the door, one should not marvel at this. For when He wishes to depict His care for us, He calls Himself the shepherd, and when He wishes to show that He leads us to the Father, then He calls Himself the door, just as He Himself in different senses is both Sheep and Shepherd. Furthermore, by the door are understood the words of the divine Scriptures; and the Lord Himself is and is called the Word; consequently, He may also be called the Door.

He alludes to Antichrist, who shall deceive for a time, but lose all his followers when he dies.

The effect that the thief has is that the sheep do not follow him for very long, but only for a time; so he says, a stranger they will not follow, i.e., they do not follow a false and heretical teacher: "The children who are strangers have lied to me" (Ps 17:46). Thus Paul did not follow false teachers for long. But they will flee from him, because "Bad company ruins good morals" (1 Cor 15:33). They flee for they do not know, that is, do not approve of, the voice of strangers, meaning their teaching, which spreads stealthily like a cancer.

Return then with me to what I was saying, in case it is so to be understood that we may both escape from the question. For I see how I, according to the catholic faith, may escape without tripping or stumbling; whilst thou, on the other hand, shut in on every side, art seeking a way of escape. See by what way thou hast entered. Perhaps thou hast not understood this that I said, See by what way thou hast entered: hear Himself saying, "I am the door." Not without cause, then, art thou seeking how thou mayest get out; and this only thou findest, that thou hast not entered by the door, but fell in over the wall. Therefore raise thyself up from thy fall how thou canst, and enter by the door, that thou mayest go in without stumbling, and go out without straying. Come by Christ, not bringing forward of thy own heart what thou mayest say; but what He shows, that speak.

(ut sup.) Our Lord feedeth by plain words, exerciseth by obscure. For when two persons, one godly, the other ungodly, hear the words of the Gospel, and they happen to be such that neither can understand them; one says, What He saith is true and good, but we do not understand it: the other says, It is not worth attending to. The former, in faith, knocks, yea, and, if he continue to knock, it shall be opened unto him. The latter shall hear the words in Isaiah, If ye will not believe, surely ye shall not be established. (Isa. 7:9)

(Tr. xlv. 8) Lo, the very door which He had shut up, He openeth; He is the Door: let us enter, and let us enter with joy.

The second part expounds the parable and applies it to Christ.

"Jesus therefore said to them again." This is the second part of the chapter, in which the Lord explains the proverb set forth by applying it to himself, showing himself to be the true shepherd with respect to those three things which were stated above in the proverb: first, with respect to the true shepherd's entrance; second, with respect to the true shepherd's affection, at the passage: "I am the good shepherd"; third, with respect to the shepherd's sign, at the passage: "The feast of the Dedication took place."

First, therefore, he shows himself to be the true shepherd with respect to his entrance, in this order: first, that no one enters rightly except through him; second, that whoever enters through him enters rightly; third, that he himself is not only the way of entering, but also enters rightly himself.

He shows, therefore, first that no one enters rightly into the sheepfold except through him; on account of which he says: "Amen, amen I say to you: I am the door of the sheep; I" distinctively, and no other, because there is no entrance except through me.

It is asked here concerning this, that the Lord compares himself here to a door, because above he compared himself to a doorkeeper: how is the same one the door and the doorkeeper and the shepherd?

It must be said that, as is said below in the fourteenth chapter, Christ is the way, the truth, and the life: because he is the way to the Father, therefore the door; because he is truly the truth, which teaches the way, therefore the doorkeeper; because he is the life, therefore the shepherd, who feeds and preserves life.

He most thoroughly knew, being by nature God, and beholding that which lies in the depth, that the Pharisees understood none of His sayings, although accustomed to pride themselves greatly on their learning in the Law, and excessively supercilious in thinking themselves wise. Therefore He gives them a very clear explanation, and winding up as it were the long thread of the argument, He tells them in few words the main scope of the parable. For being naturally good, He leads on towards a clear comprehension those even who do not deserve it, that perhaps by some method the light may reach them. And He distinctly says that Himself is the Door of the sheep, teaching something which is generally acknowledged; for only through faith in Him are we admitted into relationship with God, and He Himself is a witness to this, saying: No one cometh unto the Father, but by Me. Either therefore He wishes to signify something of this sort, or, as is more suitable to the questions we are considering He once more makes it clear that we come to the rule and leadership of rational flocks through Him, according to what is said by Paul: For no man taketh the honour unto himself, but he that is called of God. For instance, no one of the holy Prophets consecrated himself; no, nor even will the great and shining company of the Apostles be found to have been self-called to this office. For they were consecrated through the will of Christ, Who called them to the apostleship by name, and individually, as He says in the parable before us. For we know how in the Gospel according to Matthew the names of the Apostles are set down in order, and immediately following is the manner of their public proclamation: for. These twelve, he says, the Saviour consecrated; whom also He named Apostles. Seeing therefore that the foolish Pharisees wished to be rulers, and were immoderately boastful of the name and character of leadership, He profitably teaches that Himself is the bestower of leadership upon men and mighty to conduct them to it without difficulty. For being the Door of the sacred and Divine fold, He both will admit him who is fit, and also will block the entrance against him who is not.

Jesus sees that the foolish Pharisees wanted to be rulers and that they were unwisely boastful of the name and character of leadership. And so it is good that he teaches them that he himself is the one who confers leadership in the church. And he bestows this authority without difficulty. For since Jesus is "the door" of the sacred and divine fold, he will both admit the one who is fit for leadership but also will block the entrance to the one who is unfit to lead the flock.

No one, then, he says, can be saved or return (into heaven) without the Son, and the Son is the Serpent. For as he brought down from above the paternal marks, so again he carries up from thence those marks roused from a dormant condition and rendered paternal characteristics, substantial ones from the unsubstantial Being, transferring them hither from thence. This, he says, is what is spoken: "I am the door." And he transfers (those marks), he says, to those who close the eyelid, as the naphtha drawing the fire in every direction towards itself; nay rather, as the magnet (attracting) the iron and not anything else, or just as the backbone of the sea falcon, the gold and nothing else, or as the chaff is led by the amber. In this manner, he says, is the portrayed, perfect, and con-substantial genus drawn again from the world by the Serpent; nor does he (attract) anything else, as it has been sent down by him. For a proof of this, they adduce the anatomy of the brain, assimilating, from the fact of its immobility, the brain itself to the Father, and the cerebellum to the Son, because of its being moved and being of the form of (the head of) a serpent. And they allege that this (cerebellum), by an ineffable and inscrutable process, attracts through the pineal gland the spiritual and life-giving substance emanating from the vaulted chamber (in which the brain is embedded). And on receiving this, the cerebellum in an ineffable manner imparts the ideas, just as the Son does, to matter; or, in other words, the seeds and the genera of the things produced according to the flesh flow along into the spinal marrow. Employing this exemplar, (the heretics) seem to adroitly introduce their secret mysteries, which are delivered in silence. Now it would be impious for us to declare these; yet it is easy to form an idea of them, by reason of the many statements that have been made.

(Hom. lix. 3) Our Lord, to waken the attention of the Jews, unfolds the meaning of what He has said; Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.

He says that he is the door of the sheep because he is the principal access to truth for everyone. His doctrine that he has uniquely established calls everyone that is summoned by it. He established laws, as was his prerogative, so that we might live through them according to his will. And he was the Word through which all might know the Father. Therefore let us abandon the works of the law and apply ourselves to obey the precepts of Christ. Let us devote our entire being to the principles of the gospel and employ all diligence in fulfilling his laws. Thus, he very appropriately called himself the door of the sheep, since there is no other way to seek out the truth except by believing first of all in our Lord, and by drawing near to the entrance of truth through his commandments, finding pleasure in the good things we possess because of our nearness to God the Father.

Jesus told them in these words a parable, or comparison, and used obscure speech in order to make them more attentive. When He has achieved this, He resolves the obscurity and says: "I am the Door."

Now our Lord explains the similitude. If the above similitude is examined correctly, it contains two principal clauses, followed by others. The first is: "He who does not enter the sheepfold by the door…is a thief and a robber." The second is: "He who enters by the door is the shepherd of the sheep." Accordingly, this section is divided into two parts. First, he explains the first clause; then the second clause (v 11). Concerning the first he does two things: first, he explains the first clause; secondly, he proves it (v 7). The first clause mentions a door, a thief and a robber; so first he explains the door, then the thief and then the robber (v 8).

Concerning the first he says, So Jesus again said to them, to gain their attention and have them understand the similitude: "The man of understanding may acquire skill to understand a proverb and a figure" (Prv 1:6). Jesus said, Truly, truly, I say to you, I am the door. Now the purpose of a door is to conduct one into the inner rooms of a house; and this is fitting to Christ, for one must enter into the secrets of God through him: "This is the gate of the Lord," that is, Christ, "the righteous shall enter through it" (Ps 118:20). He says, I am the door of the sheep, because through Christ not only the shepherds are brought into the present Church or enter into everlasting happiness, but the sheep also. Thus he says below: "My sheep hear my voice…and they follow me; and I give them eternal life" (10:27).

"All that ever came are thieves and robbers." What is this, Lord, "All that ever came"? How so hast Thou not come? But understand; I said, "All that ever came," meaning, of course, exclusive of myself. Let us recollect then. Before His coming came the prophets: were they thieves and robbers? God forbid. They did not come apart from Him, for they came with Him. When about to come, He sent heralds, but retained possession of the hearts of His messengers. Do you wish to know that they came with Him, who is Himself ever existent? Certainly He assumed human flesh at the time appointed. But what means that "ever"? "In the beginning was the Word." With Him, therefore, came those who came with the word of God. "I am," said He, "the way, and the truth, and the life." If He is the truth, with Him came those who were truthful. As many, therefore, as were apart from Him, were "thieves and robbers," that is, had come to steal and to destroy.

(Tr. xlv. 8) All that ever came before Me are thieves and robbers. Understand, All that ever came at variance with Me. The Prophets were not at variance with Him. They came with Him, who came with the Word of God, who spake the truth. He, the Word, the Truth, sent heralds before Him, but the hearts of those whom He sent were His own. They came with Him, inasmuch as He is always, though He assumed the flesh in time: In the beginning was the Word. His humble advent in the flesh was preceded by just men, who believed on Him as about to come, as we believe on Him come. The times are different, the faith is the same. Our faith knitteth together both those who believed that He was about to come, and those who believe that He has come. All that ever came at variance with Him were thieves and robbers; i. e. they came to steal and to kill; but the sheep did not hear them. They had not Christ's voice; but were wanderers, dreamers, deceivers. Why He is the Door, He next explains, I am the Door; by Me if any man enter in he shall be saved.

"All, as many as came, are thieves and robbers," because, namely, they had not entered through me; and the sign of this he adds: "But the sheep did not hear them." This door was closed for a long time, but in the Passion it was opened, so that "the fullness of the Gentiles might enter." Concerning this door, Revelation 4: "After this I looked; and behold, a door opened in heaven"; truly opened, because, as is said above in chapter 6, "him that cometh to me I will in no wise cast out."

It is asked concerning what he says: "All who came are thieves."

Against this: The Prophets and Patriarchs and John the Baptist came; therefore according to this all were evil, as the heretics say.

It is answered to this that the emphasis should be placed on what is said, "came," namely by their own authority, not by divine authority, as the false prophets, of whom Jeremiah twenty-three says: "I did not send them, and they ran"; but the good ones did not come, but were sent. Whence Augustine says: "They did not come apart from him, but they came with him." For he himself is the truth; and therefore all who preached the truth came with him.

The devil is called "thief and robber;" having mixed false prophets with the prophets, as tares with the wheat. "All, then, that came before the Lord, were thieves and robbers;" not absolutely all men, but all the false prophets, and all who were not properly sent by Him. For the false prophets possessed the prophetic name dishonestly, being prophets, but prophets of the liar. For the Lord says, "Ye are of your father the devil; and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own; for he is a liar, and the father of it."

Practising all kinds of enchantment upon the obstinate mind of the Pharisees, and trying to turn them to sound reason, He attempts to show them that it is a bootless and perilous thing to dare to act as leaders, without the election from above or the Divine counsel, but thinking that rule may be obtained by human folly, although the Bestower of it may be unwilling. Wherefore, having plainly said that Himself is the Door, which signifies the only means of admitting such as are fit to the leadership, He straightway brings forward the attempts of those who lived in earlier times, so that, beholding delineated as in a picture the result to which such action leads, they might then clearly understand that the ability to govern and lead flocks of people comes only through grace given from above, and not from ambitious endeavours. Therefore here also his speech is profitable, bringing to mind the history of those who lived in earlier times: All that came are thieves and robbers: but the sheep did not hear them. For certain men came forward publicly, pretending to have the office of good shepherds; but since there was none who committed the leadership unto them, and who |68 could persuade those whom they ought to have ruled to obey them, the multitude of the sheep ran away from them.

But by no means must we suspect, because He said: All, that the apostleship of the holy Prophets is set at naught by Our Saviour Christ; for the saying is not against them, but against others. For since His object was to speak about false shepherds and such as climbed up some other way into the fold of the sheep, of necessity the language was used with respect to those who had been clearly signified beforehand: He says: All, but we will in no wise think that the persons of the holy Prophets are hereby renounced; for how could they be renounced by Him Who established the truth of their plain declarations regarding His own coming; "Who saith: I have multiplied visions, and used similitudes by the ministry of the prophets; Who consecrated Moses, and said unto Jeremiah: Say not, I am too young: for thou shalt go to all that I shall send thee, and whatsoever I command thee thou shalt speak; and to the blessed Ezekiel: Son of man, I will send thee to the house of Israel, who are provoking Me bitterly? The scope of the language therefore is not directed against the company of the holy Prophets, but looks rather to such as at any time pretended to prophesy in Judaea, stating falsely that they came from God, and persuading the people not to obey those who were in truth God's prophets, but to join in undertakings and opinions devised by themselves; concerning whom the Lord God, the Sovereign of all, Himself somewhere says again: I have not sent these prophets, yet they ran: I have not spoken to them, yet they prophesied. And unto the blessed Jeremiah: The prophets prophesy lies in My name: I sent them not, neither did I speak unto them, neither did I command them: for they prophesy unto you visions and divinations and prophecies out of their own hearts. If they be prophets, and if the word of the Lord be with them, let them come before Me. What hath the chaff to do with the wheat? For the word that truly is from God has the power of nourishing greatly, and strengthens man's heart, as it is written, but that of the unholy false prophets and false teachers, being thoroughly clean-threshed and chaff-like, conveys no profit to the hearers. When therefore He names those who preceded His coming thieves and robbers, He signifies either the lying and deceiving multitude of whom we have just spoken, or thou mayest apply the force of the words to those also who are mentioned in the Acts of the Apostles. For the rulers of the Jews having on one occasion gathered the holy Apostles together, and brought them into their own most lawless council-chamber, were taking counsel to banish them from Jerusalem, and to force them to be continually facing extreme dangers; but Gamaliel reminded them of certain false teachers in the following words:----Ye men of Israel, take heed to yourselves as touching these men, what ye are about to do. For before these days rose up Theudas, giving himself out to be some great one; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were dispersed, and came to naught. After this man rose up Judas of Galilee in the days of the enrolment, and drew away some of the people after him: he also perished; and all who obeyed him were scattered abroad. From these considerations then thou seest clearly and indisputably that Christ's words do not refer to the holy Prophets, but to those of the opposite description, in order that even against their will He might persuade the Pharisees not to seek in their own foolish notions a pretext for rashly making themselves guides, when God was not willing for them to be at the head of the people, but in all things to subject their authority to the Divine approbation; and to hasten to enter by the real Door rather than to endeavour to climb up by some other way into the sheepfold after the manner of plunderers.

All the prophets, therefore, and the law spoke by means of the Demiurge,-a silly god, he says, (and themselves) fools, who knew nothing. On account of this, he says, the Saviour observes: "All that came before me are thieves and robbers." And the apostle (uses these words) "The mystery which was not made known to former generations." For none of the prophets, he says, said anything concerning the things of which we speak; for (a prophet) could not but be ignorant of all (these) things, inasmuch as they certainly had been uttered by the Demiurge only. When, therefore, the creation received completion, and when after (this) there ought to have been the revelation of the sons of God-that is, of the Demiurge, which up to this had been concealed, and in which obscurity the natural man was hid, and had a veil upon the heart;-when (it was time), then, that the veil should be taken away, and that these mysteries should be seen, Jesus was born of Mary the virgin, according to the declaration (in Scripture), "The Holy Ghost will come upon thee"-Sophia is the Spirit-" and the power of the Highest will overshadow thee"-the Highest is the Demiurge,-"wherefore that which shall be born of thee shall be called holy." For he has been generated not from the highest alone, as those created in (the likeness of) Adam have been created from the highest alone-that is, (from) Sophia and the Demiurge. Jesus, however, the new man, (has been generated) from the Holy Spirit-that is, Sophia and the Demiurge-in order that the Demiurge may complete the conformation and constitution of his body, and that the Holy Spirit may supply his essence, and that a celestial Logos may proceed from the Ogdoad being born of Mary.

(Hom. lix. 3) He saith not this of the Prophets, as the heretics think, but of Theudas, and Judas, and other agitators. So he adds in praise of the sheep, The sheep heard them not; but he no where praises those who disobeyed the prophets, but condemns them severely.

Those who teach with a dishonest and defiled soul steal. Of them it might be said, "All who came before me are thieves and robbers." Such people use the gospel without being affected by it in faith or in living. Instead, they use the good news of the word in a way in which it was not intended. Such a person is a thief, and it will be said of him, "you who preach not to steal—you still steal."

"All that ever came before Me." He said this not about the prophets, as the Manichaeans madly claim. They use this saying to prove that the Old Testament is not from God and that the prophets were not sent by God. "Behold," they say, "the Lord said that all who ever came are thieves and robbers." But He said this not about the prophets, but about Theudas and Judas and the other seditious men. And that He spoke about them is evident from what He added: "the sheep did not listen to them." For the sheep did not listen to these seditious men, but they did listen to the prophets, and as many as believed in Christ all believed through them. And in another sense: "the sheep did not listen to them." He said this as a commendation. But nowhere is it seen that He commended those who did not listen to the prophets; on the contrary, He strongly condemns and reproaches them. Then, pay attention to the precision of the expression "as many as came," and He does not say "as many as were sent." For the prophets came because they were sent, but the false prophets, like the aforementioned rebels, set about corrupting those they deceived when no one had sent them. Thus God also says: "I did not send them, yet they ran" (Jer. 23:21).

Then when he says, All who came before me are thieves and robbers, he explains what he had said about thieves and robbers. First, he shows who the thieves and robbers are; secondly, their sign.

In regard to the first, we should avoid the error of the Manicheans, who rejected the Old Testament on the ground that it says here that all who came before me are thieves. They maintained that the fathers of the Old Testament, who came before Christ, were evil and have been damned.

The falsity of this view is clear from three things. First, from what this parable says. For the statement, all who came before me, is intended as a description of the previous statement, which mentioned those who do not enter by the door. Therefore, all who came before me, but not through me, that is, not entering by the door, are thieves and robbers. It is clear that all the patriarchs and prophets, whom the Christ-to-come had sent forerunners, entered by the door, i.e., Christ. For although he took flesh and became man in time, he was the Word of God from all eternity: "Jesus Christ is the same yesterday and today and for ever" (Heb 13:8). Indeed, the prophets were sent by the Word and Wisdom of God: "In every generation she," the Wisdom of God, "passes into holy souls and makes them friends of God, and prophets" (Wis 7:27). Accordingly, we expressly read in the prophets that the word of God came to this or that prophet, who prophesied by participating in the Word of God.

Secondly, the falsity of the teaching of the Manicheans is seen when our Lord says, all who came before me, implying that they were thrusting themselves forward on their own authority and were not sent by God: "I did not send the prophets, yet they ran" (Jer 23:21). Indeed, such prophets have not come from the Word of God: "Woe to the foolish prophets who follow their own spirit, and have seen nothing" (Ez 13:3). But the fathers of the Old Testament were not of this type, as has been said.

Thirdly, this falsity is seen from the fact that he shows what effect their words had, for we read, but the sheep did not heed them. Therefore, those whom the sheep did heed were not thieves and robbers. Now the people of Israel did listen to the prophets, and those who did not heed them were rebuked in Sacred Scripture: "Which of the prophets did not your fathers persecute?" (Acts 7:52); "O Jerusalem, Jerusalem, killing the prophets and stoning those who are sent to you!" (Matt 23:37).

Having excluded this error, it must be said that all who came before me, that is, independently of me, without divine inspiration and authority, and not with the intention of seeking the glory of God but acquiring their own, are thieves, insofar as they take for themselves what is not theirs, that is, the authority to teach - "Your princes are rebels and companions of thieves" (Is 1:23) - and robbers, because they kill with their corrupt doctrine - "You make it a den of robbers" (Matt 21:13); "As robbers lie in wait for a man…they murder on the way" (Hos 6:9). But the sheep, that is, the predestined, did not heed them, the thieves and robbers, otherwise they would not have been Christ's sheep, because, as was said before, "A stranger they will not follow, but they will flee from him." Furthermore, this is commanded in Deuteronomy: "You shall not listen to the words of that prophet or to that dreamer of dreams" (13:3).

As if to say, The sheep hear not them, but Me they hear; for I am the Door, and whoever entereth by Me not falsely but in sincerity, shall by perseverance be saved.

For if you believe that father Bacchus can give a good vintage, but cannot give relief from sickness; if you believe that Ceres can give good crops, Aesculapius health, Neptune one thing, Juno another, that Fortune, Mercury, Vulcan, are each the giver of a fixed and particular thing,-this, too, you must needs receive from us, that souls can receive from no one life and salvation, except from Him to whom the Supreme Ruler gave this charge and duty. The Almighty Master of the world has determined that this should be the way of salvation,-this the door, so to say, of life; by Him alone is there access to the light: nor may men either creep in or enter elsewhere, all other ways being shut up and secured by an impenetrable barrier.

By this, then, which the Lord hath explained, that He Himself is the door, let us find entrance to what He has set forth, but not explained. And indeed who it is that is the Shepherd, although He hath not told us in the lesson we have read to-day, yet in that which follows He very plainly tells us: "I am the good Shepherd." And although He had not said so, whom else but Himself ought we to have understood in those words where He saith, "He that entereth in by the door is the Shepherd of the sheep. To Him the porter openeth: and the sheep hear His voice: and He calleth His own sheep by name, and leadeth them out."

But what is this, "He shall go in and out, and find pasture"? To enter indeed into the Church by Christ the door, is eminently good; but to go out of the Church, is certainly otherwise than good. Such a going out could not then be commended by the good Shepherd, when He said, "And he shall go in and out, and find pasture." There is therefore not only some sort of entrance, but some outgoing also that is good, by the good door, which is Christ. But I am better pleased that the Truth Himself, like a good Shepherd, and therefore a good Teacher, hath in a certain measure reminded us how we ought to understand His words, "He shall go in and out, and find pasture," when He added in the sequel, "The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly." For He seems to me to have meant, That they may have life in coming in, and have it more abundantly at their departure. For no one can pass out by the door-that is, by Christ-to that eternal life which shall be open to the sight, unless by the same door-that is, by the same Christ-he has entered His church, which is His fold, to the temporal life, which is lived in faith.

(Tr. xlv. c. 15) What is this, shall go in and out? To enter into the Church by Christ the Door, is a very good thing, but to go out of the Church is not. Going in must refer to inward cogitation; going out to outward action; as in the Psalm, Man goeth forth to his work. (Ps. 103:23)

"I am the door." Here it is noted that whoever enters through him enters unto salvation. Therefore he says: "I am the door," through which, namely, one enters unto salvation; and the reason is added: "If any man enter in by me, he shall be saved"; concerning which entrance, Matthew 7: "Enter ye in at the strait gate. How strait is the gate, and narrow is the way, which leadeth unto life!" because Christ was poor and lowly. Through this small door the rich, full of riches, do not enter; on account of which it is said in Matthew 19: "It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of heaven." This entrance is through faith and the Sacrament of Baptism; since the former is the gate of the virtues, and the latter of the Sacraments. He who enters in this way shall be saved; Mark, last chapter: "He that believeth and is baptized shall be saved." "And he shall go in and go out and find pasture; he shall go in" through contemplation, which calls back to interior things; "and he shall go out" through action; Numbers 27: "Let the Lord, the God of the spirits of all flesh, provide a man who may go in and go out before them." Or, as Augustine explains, "he shall go in" to the contemplation of the Divinity, "he shall go out" to the sight of the humanity, "and shall find pasture," because he is nourished in all things: the intellect in the contemplation of the Divinity, and the senses in the contemplation of the humanity; concerning which pastures, Ezekiel 34: "I will feed them upon the mountains of Israel; in the most fertile pastures I will feed them."

It is asked concerning what he says, that "he will go out and will find pasture."

Against this: "No one putting his hand to the plow should look back"; therefore no one who enters will go out.

It must be said that there is a twofold going out: one contrary to entering, and this is a going out from the Church through unbelief; and concerning this the objection is raised, and concerning this Augustine says: "To enter the Church is good, but to go out is the worst"; and concerning this, First John two says: "They went out from us, but they were not of us." The other is from contemplation to action; and this is not of regression, but of exercise. Concerning this the Psalm says: "Man goes forth to his work and to his labor until the evening."

Therefore, however much one may be illuminated by the light of nature and acquired knowledge, one cannot enter into oneself so as within oneself to delight in the Lord, except through the mediation of Christ, who says: I am the door. If anyone enters through me, he shall be saved, and shall go in and go out, and shall find pastures. But to this door we do not draw near unless we believe in him, hope in him, and love him. It is necessary, therefore, if we wish to re-enter into the enjoyment of Truth as into paradise, that we enter through faith, hope, and charity in the mediator of God and men, Jesus Christ, who is as the tree of life in the midst of paradise.

The figure of the six seraphic wings intimates six stairlike illuminations, which begin from creatures and lead all the way to God, to whom no one rightly enters except through the Crucified. For he who does not enter through the door but climbs up another way, that one is a thief and a robber. If anyone indeed through this door enters, he shall go in and go out and shall find pasture.

These six considerations having therefore been traversed, as if they were the six steps of the throne of the true Solomon, by which one arrives at peace, where the true peaceful one rests in a peaceful mind as in an interior Jerusalem; and as if also the six wings of the Cherub, by which the mind of the true contemplative, filled with the illumination of supernal wisdom, may be borne upward; and as if also the first six days, in which the mind must be exercised, so that it may at last arrive at the sabbath of rest; after our mind has contemplated God outside itself through vestiges and in the vestiges, within itself through the image and in the image, above itself through the similitude of the divine light shining upon us and in that light itself, insofar as is possible according to the state of wayfaring and the exercise of our mind; when at last in the sixth step it has arrived at this point, that it contemplates in the first and highest principle and the mediator of God and men, Jesus Christ, those things whose likenesses can in no way be found in creatures, and which exceed all keenness of the human intellect: it remains that, in contemplating these things, it should transcend and pass beyond not only this sensible world, but also itself; in which passing over, Christ is the way and the door, Christ is the ladder and the vehicle, as it were the mercy seat placed upon the ark of God and the mystery hidden from the ages.

That it is impossible to attain to God the Father, except by His Son Jesus Christ. In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me." Also in the same place: "I am the door: by me if any man shall enter in, he shall be saved." Also in the same place: "Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Also in the same place: "He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him." Also Paul to the Ephesians: "And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father." Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus." Also in the Epistle of Peter the apostle: "Christ hath died once for our sins, the just for the unjust, that He might present us to God." Also in the same place: "For in this also was it preached to them that are dead, that they might be raised again." Also in the Epistle of John: "Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father."

That it is impossible to attain to the Father but by His Son Jesus Christ. In the Gospel according to John: "I am the way, the truth, and the life: no man cometh unto the Father, but by me." Also in the same place: "I am the door: by me if any man enter in, he shall be saved."

After His usual manner, He moulds the form of His speech to a spiritual application as though it arose naturally from the course of His story, and seems to treat things which are simple to look at and contain nothing difficult of comprehension, as images of things more obscure. For the thieves, He saith, and robbers, violently breaking into the enclosures of the sheep, do not enter by the door, but leap in by some other way, and by getting over the wall of the fold put themselves in danger. For perhaps, or rather very probably, one who is robbing in this way and rashly practising villainy may be detected and caught; but they who enter by the door itself, effect an entrance without risk, being manifestly not mean in conduct, nor yet unknown to the lord of the sheep. For he who standeth at the doors openeth to them and they run in: moreover, saith He, such as these shall be together with the sheep in great security, having effected an entrance very lawfully as it were and without guile, and without incurring any suspicion of being robbers. This therefore is the part of the story which is typical; and passing over to what is thereby intimated for our spiritual profit, we say this, that they who without the Divine sanction and will proceed to take the leadership of the people, as though altogether refusing the entrance by the Door, will perhaps also perish, doing violence to the Divine decree, at least by the motive of their endeavours. But they who are allotted a God-given leadership, and come to it by Christ, with great security and grace they will govern the most sacred fold, escaping so entirely from the anger which falls on the others that they even receive honour for their work: they will obtain crowns from above such as they do not yet dare to hope for; because their aim is not at all in any way to grieve their flocks, but rather to benefit them: they will do things well-pleasing to the Lord of the flock, and love by all means to keep safe those who belong to Him. By these words also the Lord greatly troubles the obstinate Pharisees, saying that they will certainly not be kept safe, but will utterly fall from the leadership in which they now are; and very justly, since they suppose they will possess it firmly, not by God's approval, but by their own folly. Bat herein I cannot help admiring the incomparable love for men shown by the Saviour. For the Lord is really compassionate and merciful, offering to all a way of salvation, and in divers manners inviting to it even the very obstinate and hardened. And I will take the proof of my assertion once more from the thing itself. For when He fails, either by marvellous deeds or by the longing which yearns and hopes for the glory which shall be hereafter, to persuade the Pharisees to receive His teaching; He sternly proceeds to that, by which it was likely they would be especially troubled, so that henceforth they might look upon obedience as an inevitable necessity. For knowing them to be attached to the glory of being leaders, and to eagerly reckon upon no ordinary gain from thence, He says they will be deprived of it, and will be utterly despoiled of that which was so highly valued, and which was then in their possession; unless they will yield themselves to willingly listen to Him, and seek pardon at His hands.

We are Christians and Catholics not because we worship a key, but because we have passed a door; and felt the wind that is the trumpet of liberty blow over the land of the living.

He is the Way, because he leads us through himself. He is the Door who lets us in, the Shepherd who makes us dwell in green pastures, bringing us up by waters of rest and leading us there. He protects us from wild beasts, converts the erring, brings back what was lost and binds up what was broken. He guards the strong and brings them together into the fold beyond with words of pastoral knowledge.

Where do you pasture your sheep, O good Shepherd who carries all your flock on your shoulders? For the one lamb that you took up is the entire human race, which you raised on your shoulders. Show me then the place of pasture, make known to me the waters of rest, lead me out to the good grass, call me by name that I, your sheep, may listen to your voice and may your call be the gift of eternal life.… "Show me, then," she says, "where you feed," so that I may find the pasture of salvation and be filled with the food of heaven which all people must eat if they would enter into life.

"If anyone enters through me, he will be saved, and will go in and go out, and will find pastures." For he will go in to faith, but will go out from faith to sight, from belief to contemplation, and will find pastures in eternal refreshment. His sheep therefore find pastures, because whoever follows him with a simple heart is nourished by the food of eternal greenness. But what are the pastures of these sheep, if not the inner joys of ever-verdant paradise? For the pastures of the elect are the present countenance of God, which when it is beheld without failing, the mind is satisfied without end by the food of life. In these pastures those have rejoiced in the fullness of eternity who have already escaped the snares of pleasurable temporality. There are the hymn-singing choirs of angels, there is the fellowship of the heavenly citizens. There is the sweet solemnity of those returning from the sad labor of this pilgrimage. There are the foreseeing choirs of prophets, there is the judging number of apostles, there is the victorious army of innumerable martyrs, the more joyful there as they were more harshly afflicted here; there is the constancy of confessors, consoled by the reception of their reward; there are faithful men whom the pleasure of the world could not soften from the strength of their manliness; there are holy women who conquered both the world and their sex; there are children who here transcended their years by their conduct; there are the elderly whom age rendered weak here, yet the power of good works did not abandon.

(super Ezek. Hom. xiii.) Shall go in, i. e. to faith: shall go out, i. e. to sight: and find pasture, i. e. in eternal fulness.

And by war he means the war that is in the body, because its frame has been made out of hostile elements; as it has been written, he says, "Remember the conflict that exists in the body." Jacob, he says, saw this entrance and this gate in his journey into Mesopotamia, that is, when from a child he was now becoming a youth and a man; that is, (the entrance and gate) were made known unto him as he journeyed into Mesopotamia. But Mesopotamia, he says, is the current of the great ocean flowing from the midst of the Perfect Man; and he was astonished at the celestial gate, exclaiming, "How terrible is this place! it is nought else than the house of God, and this (is) the gate of heaven." On account of this, he says, Jesus uses the words, "I am the true gate." Now he who makes these statements is, he says, the Perfect Man that is imaged from the unportrayable one from above. The Perfect Man therefore cannot, he says, be saved, unless, entering in through this gate, he be born again. But this very one the Phrygians, he says, call also Papa, because he tranquillized all things which, prior to his manifestation, were confusedly and dissonantly moved. For the name, he says, of Papa belongs simultaneously to all creatures -celestial, and terrestrial, and infernal-who exclaim, Cause to cease, cause to cease the discord of the world, and make "peace for those that are afar off," that is, for material and earthly beings; and "peace for those that are near," that is, for perfect men that are spiritual and endued with reason. But the Phrygians denominate this same also "corpse"-buried in the body, as it were, in a mausoleum and tomb. This, he says, is what has been declared, "Ye are whited sepulchres, full," he says, "of dead men's bones within," because there is not in you the living man. And again he exclaims, "The dead shall start forth from the graves," that is, from the earthly bodies, being born again spiritual, not carnal. For this, he says, is the Resurrection that takes place through the gate of heaven, through which, he says, all those that do not enter remain dead. These same Phrygians, however, he says, affirm again that this very (man), as a consequence of the change, (becomes) a god. For, he says, he becomes a god when, having risen from the dead, he will enter into heaven through a gate of this kind. Paul the apostle, he says, knew of this gate, partially opening it in a mystery, and stating "that he was caught up by an angel, and ascended as far as the second and third heaven into paradise itself; and that he beheld sights and heard unspeakable words which it would not be possible for man to declare."

The priests indeed are good, but the High Priest is better; to whom the holy of holies has been committed, and who alone has been trusted with the secrets of God. He is the door of the Father, by which enter in Abraham, and Isaac, and Jacob, and the prophets, and the apostles, and the Church. All these have for their object the attaining to the unity of God. But the Gospel possesses something transcendent [above the former dispensation], viz., the appearance of our Lord Jesus Christ, His passion and resurrection. For the beloved prophets announced Him, but the Gospel is the perfection of immortality. All these things are good together, if ye believe in love.

(Hom. lix. 3) Or, He refers to the Apostles who went in and out boldly; for they became the masters of the world, none could turn them out of their kingdom, and they found pasture.

Wherefore He, being the true Prophet, said, 'I am the gate of life; he who entereth through me entereth into life,' there being no other teaching able to save. Wherefore also He cried, and said, 'Come unto me, all who labour,' that is, who are seeking the truth, and not finding it; and again, 'My sheep hear my voice;' and elsewhere, 'Seek and find,' since the truth does not lie on the surface.

Whoever enters through Me, the door, and is brought to the Father, and becomes His sheep, that one will be saved, and not only will be saved, but will also receive great fearlessness, like both Lord and Master. For this is what is meant by the words "and will go in and go out." So too the apostles boldly went in and came out before rulers, and came out joyful and unconquerable (Acts 5:41). "And shall find pasture," that is, abundant food. And in another way: since our man is twofold, according to the expression of the Apostle Paul, "the inner and the outer" (Rom. 7:22; 2 Cor. 4:16), it can be said that he enters who cares for the inner man, and he again goes out who "puts to death the members which are on the earth" and "the deeds of the flesh" in Christ (Rom. 8:13). Such a one shall find pasture both in the age to come, according to what is said: "The Lord shepherds me, and I shall not want" (Ps. 22:1).

The door admits the sheep into the pasture; And shall go in and out, and find pasture. What is this pasture, but the happiness to come, the rest to which our Lord brings us?

Or, to go in is to watch over the inner man; to go out, (Colos. 3) to mortify the outward man, i. e. our members which are upon the earth. He that doth this shall find pasture in the life to come.

I am the door. Here he clarifies his explanation: first, of the door; secondly, of the thief (v 10). Concerning the first, he does two things: first, he repeats what he intends to explain; and secondly, he gives the explanation (v 9).

He repeats what he had already said, namely, I am the door: "If she is a door, we will enclose her with boards of cedar" (Song 8:9), that is, let us grant her an incorruptible power.

He explains this when he says, if any one enters by me, he will be saved. First, he shows that the purpose of a door, which is to keep the sheep safe, applies to himself; secondly, he mentions the manner in which they are kept safe (v 9b).

The door safeguards the sheep by keeping those within from going out, and by protecting them from strangers who want to come in. And this applies to Christ, for he is our safeguard and protection. And this is what he says: if any one, not with insincerity, enters, into the fellowship of the Church and of the faithful, by me, the door, he will be saved, i.e., if he perseveres: "For there is no other name under heaven given among men by which we must be saved" (Acts 4:12); "We shall be saved by his life" (Rom 5:10).

The way the sheep are safeguarded is set forth when he says that he will go in and out and find pasture. This statement can be explained in four ways. First of all, according to Chrysostom, it simply affirms the security and freedom of those who cling to Christ. For one who enters some other way than by the door does not have free entry and exit; but one who does enter by the door has free exit, because he can leave freely. Therefore, when he says, he will go in and out, the meaning is that the Apostles adhering to Christ enter with security by living with the faithful, who are within the Church, and with unbelievers who are outside, when they became masters of the whole world and no one wished to cast them out: "Let the Lord, the God of the spirits of all flesh appoint a man over the congregation, who shall go out before them and come in before them…that the congregation of the Lord may not be as sheep which have no shepherd" (Num 27:16). And find pasture, find delight in converting others, and find joy even when persecuted by unbelievers for the name of Christ: "Then they left the presence of the council, rejoicing that they were counted worthy to suffer dishonor for the name," as we read in Acts (5:41).

Secondly, this can be explained as Augustine does in his Commentary on John. Two things are incumbent upon anyone who acts well, namely to be well-ordered to the things that are within him, and to those that are without. Within a person is the spirit, and without is the body: "Though our outer nature is wasting away, our inner nature is being renewed every day" (2 Cor 4:16). Therefore, a person who clings to Christ will go in through contemplation, to protect his conscience - "When I enter my house," i.e., my conscience, "I shall find rest with her," i.e., with wisdom (Wis 8:16) - and out, namely, by good actions, to tame the body - "Man goes forth to his work and to his labor until the evening" (Ps 104:23) - and find pasture, in a clean and sincere conscience - "I will appear before your sight: I will be satisfied when your glory appears" (Ps 16:15). Again, by his actions he will find pasture, i.e., fruit - "He shall come home with shouts of joy, bringing his sheaves with him" (Ps 126:6).

The third explanation is also Augustine's as well as that given by Gregory in his Commentary on Ezekiel. The meaning, then, is this. Such a one will go in, i.e., into the Church, by believing - "I shall go over into the place of the wonderful tabernacle" (Ps 41:5), and this is to enter the Church Militant; and out, from the Church Militant into the Church Triumphant - "Go forth, O daughters of Zion, and behold King Solomon, with the crown with which his mother crowned him on the day of the wedding" (Song 3:11); and find pasture, that is, the pastures of doctrine and grace in the Church Militant - "He makes me lie down in green pastures"; and the pastures of glory in the Church Triumphant: "I will feed them with good pasture" (Ez 34:14).

Fourthly, there is an explanation found in the work, On the Spirit and the Soul, which has been incorrectly attributed to Augustine. Here it is said that such a one will go in, that is, the saints will go in to contemplate the divinity of Christ, and out, to consider his humanity; and they will find pasture in both, because in both they will taste the joys of contemplation: "Your eyes shall see the king in his beauty" (Is 33:17).