6th Sunday after Pentecost

Nor was it a violation of His promise, but rather a mercifully hastened fulfilment on account of the cowardice of the disciples.

(de Con. Ev. l. iii. c. 25.) This manifestation of our Lord after His resurrection, John also relates. But when John says that the Apostle Thomas was not with the rest, while according to Luke, the two disciples on their return to Jerusalem found the eleven gathered together, we must understand undoubtedly that Thomas departed from them, before our Lord appeared to them as they spoke these things. For Luke gives occasion in his narrative, that it may be understood that Thomas first went out from them when the rest were saying these things, and that our Lord entered afterwards. Unless some one should say that the eleven were not those who were then called Apostles, but that these were eleven disciples out of the large number of disciples. But since Luke has added, And those that were with them, he has surely made it sufficiently evident that those called the eleven were the same as those who were called Apostles, with whom the rest were.

While they were talking about these things, Jesus stood in their midst, and said to them: Peace be with you. It is I, do not be afraid. This appearance of the Lord after the resurrection is also understood to be mentioned by John, who speaks thus: So when it was evening on that day, the first day of the week, and the doors were closed where the disciples were for fear of the Jews, Jesus came and stood in their midst, and said to them: Peace be with you, etc. But what John says, that Thomas was not with them at the time, agrees with the account according to Luke, when the two, of whom one was Cleopas, returned to Jerusalem and found the eleven and those who were with them gathered together, it is undoubtedly to be understood that Thomas had gone out from there before the Lord appeared to them while they were speaking these things.

First, we must note and diligently remember that the Lord condescended to stand in the middle of his disciples who were speaking around him and to reveal his presence in a vision of himself. This is what he promised elsewhere to all the faithful, saying, "Where there are two or three gathered together in my name, there am I in their midst." In order to strengthen the steadfastness of our faith, which the presence of the divine benevolence always brings, he wished sometimes to show this by the presence of a physical vision of himself. Although we are lying far below the apostles' feet, in our case we must trust that this same thing happens to us by his mercy. He is in our midst as often as we come together and gather in his name. His name is Jesus, that is, "Savior." When we come together to speak about receiving our eternal salvation, it is undoubtedly true that we are gathered in the name of Jesus. It is not permissible to doubt that he is present among us as we are talking about the things that he himself loves. The more truly he is present, the better we retain in a more perfect heart what we profess with our mouth.

We must also see that when the Savior appeared to his disciples, he immediately imposed on them the joys of peace. He repeated that same thing that is a part of the celebrated glory of immortality that he gave as a special pledge of salvation and life when he was about to go to his passion and death. "Peace I leave to you. My peace I give you." The angels seen soon after he was born also proclaimed the grace of this favor to the shepherds, praising God and saying, "Glory to God in the highest, and on earth peace to men of good will." Certainly the entire divinely arranged plan of our Redeemer's coming in the flesh is the reconciliation of the world. For this purpose, he became incarnate, suffered and was raised from the dead. He did this to lead us, who had incurred God's anger by sinning, back to God's peace by his act of reconciliation. The prophet correctly gave him the names "Father of the world to come" and "Prince of Peace." The apostle also wrote about him to those from among the nations who had believed. He said, "Coming, he brought the good news of peace to you who were from far off and peace to those who were near, since through him we both have access in one Spirit to the Father."

Second, as to the common appearance, he adds: But while they were speaking these things, Jesus stood in their midst and said to them: Peace be to you. He stood in their midst, because he himself is the mediator: 1 Timothy 2: "The mediator of God and men, the man Christ Jesus"; and therefore John 1: "But there stood one in your midst, whom you do not know." And therefore as a figure of this, Apocalypse 1: "I saw in the midst of seven golden candlesticks one like the Son of Man," etc. But he said: Peace be to you, because he himself is the maker of peace: Ephesians 2: "He himself is our peace, who made both one"; and Colossians 1: "Making peace through his blood, whether the things on earth or the things in heaven." He is also the giver of peace: John 14: "Peace I leave to you, my peace I give to you." He is also the announcer of peace: Ephesians 2: "Coming, he announced peace to those who were near and to you who were far off." And therefore the Gospel of Christ is the Gospel of peace: Isaiah 52: "How beautiful upon the mountains are the feet of him who announces and preaches peace," etc.

And because men are accustomed to be astonished by an unusual appearance, therefore he adds: I am he, do not be afraid. Truly he says: I am he, because it belongs to him to say: "I am who I am," as is said in Exodus 3. It belongs to him to drive away fear, and therefore he says: Do not be afraid. He was strengthening them because he appeared among them in an unusual manner, and such a mode of appearing frightens and disturbs.

If anything is clear from the records of Our Lord's appearances after His resurrection, it is that the risen body was very different from the body that died and that it lives under conditions quite unlike those of natural life. It is frequently not recognized by those who see it: and it is not related to space in the same way as our bodies. The sudden appearances and disappearances suggest the ghost of popular tradition: yet he emphatically insists that He is not merely a spirit and takes steps to demonstrate that the risen body can still perform animal operations, such as eating. What makes all this baffling to us is our assumption that to pass beyond what we call Nature – beyond the three dimensions and the five highly specialized and limited senses – is immediately to be in a world of pure negative spirituality, a world where space of any sort and sense of any sort has no function. I know no grounds for believing this. To explain even an atom Schrodinger wants seven dimensions: and give us new senses and we should find a new Nature. There may be Natures piled upon Natures, each supernatural to the one beneath it, before we come to the abyss of pure spirit; and to be in that abyss, at the right hand of the Father, may not mean being absent from any of these Natures – may mean a yet more dynamic presence on all levels. That is why I think it very rash to assume that the story of the Ascension is mere allegory. I know it sounds like the work of people who imagined an absolute up and down and a local heaven in the sky. But to say this is after all to say "Assuming that the story is fake, we could thus explain how it arose." Without that assumption we find ourselves "moving about in worlds unrealized" with no probability – or improbability – to guide us. For if the story is true then a being still in some mode, though not our mode, corporeal, withdrew at His own will from the Nature presented by our three dimensions and five senses, not necessarily into the non-sensuous and undimensioned but possibly into, or through, a world or worlds of super-sense and super-space. And He might choose to do it gradually. Who on earth knows what the spectators might see? If they say they saw a momentary movement along the vertical plane – then an indistinct mass – then nothing – who is to pronounce this improbable?

For the two Evangelists, that is, Luke and John, write that He appeared to the eleven alone in Jerusalem, but those two disciples told not only the eleven, but all the disciples and brethren, that both the angel and the Saviour had commanded them to hasten to Galilee; of whom also Paul made mention, saying, Afterwards he appeared to more than five hundred brethren at once. (1 Cor. 15:6.) But the truer explanation is, that at first indeed while they remained in secret at Jerusalem, He appeared once or twice for their comfort, but that in Galilee not in the assembly, or once or twice, but with great power, He made a manifestation of Himself, showing Himself living to them after His Passion with many signs, as Luke testifies in the Acts. (Acts 1:3.)

(Orat. 22.) Let us then reverence the gift of peace, which Christ when He departed hence left to us. Peace both in name and reality is sweet, which also we have heard to be of God, as it is said, The peace of God; (Phil. 4:7.) and that God is of it, as He is our peace. (Eph. 2:14.) Peace is a blessing commended by all, but observed by few. What then is the cause? Perhaps the desire of dominion or riches, or the envy or hatred of our neighbour, or some one of those vices into which we see men fall who know not God. For peace is peculiarly of God, who binds all things together in one, to whom nothing so much belongs as the unity of nature, and a peaceful condition. It is borrowed indeed by angels and divine powers, which are peacefully disposed towards God and one another. It is diffused through the whole creation, whose glory is tranquillity. But in us it abides in our souls indeed by the following and imparting of the virtues, in our bodies by the harmony of our members and organs, of which the one is called beauty, the other health.

The report of Christ's resurrection being published every where by the Apostles, and while the anxiety of the disciples was easily awakened to see Christ, He that was so much desired comes, and is revealed to them that were seeking and expecting Him. Nor in a doubtful manner, but with the clearest evidence, He presents Himself, as it is said, And as they thus spake, Jesus himself stood in the midst of them.

The Lord, arranging all things for our salvation, stands in the midst of the disciples, with the intention of assuring them of the resurrection. And first, by the customary greeting of peace He calms their agitation, and then He shows that He Himself is their Teacher, who loves this greeting and who armed them with this greeting when He sent them out to preach (Matt. 10:12; Luke 10:5).

The Lord then standing in the midst of the disciples, first with His accustomed salutation of "peace," allays their restlessness, showing that He is the same Master who delighted in the word wherewith He also fortified them, when He sent them to preach. Hence it follows, And he said to them, Peace be unto you; I am he, fear not.

And He said to them: Why are you troubled, and why do thoughts arise in your hearts? What kind of thoughts, if not false, morbid, pernicious? For Christ would have lost the fruit of His passion if the truth of the resurrection did not exist. Why are you troubled, and why do thoughts arise in your hearts? As a good farmer would say: What I planted there, I will find there, not thorns which I did not plant. Let it descend into your heart, because it is from above. But these thoughts did not descend from above, but in the very heart like a bad herb they arose.

What thoughts indeed but such as were false and dangerous. For Christ had lost the fruit of His passion, had He not been the Truth of the resurrection; just as if a good husbandman should say, What I have planted there, I shall find, that is, the faith which descends into the heart, because it is from above. But those thoughts did not descend from above, but ascended from below into the heart like worthless plants.

And he said to them: Why are you troubled, etc. After having described the plurality of the appearances, he here describes the probability of the appearance and its probable certitude. Now body and spirit can be proved and discerned with certain discernment in two ways, namely through the use of touch and taste, and according to this Christ proves in two ways that he has a true body according to this twofold sense.

First, as regards the testimony of touch, he says: And he said to them: Why are you troubled, and why do thoughts arise in your hearts? He says arise pointedly, because good thoughts descend from above; James 1: "Every best gift is from above, coming down," etc.; but evil thoughts arise from below: Apocalypse 9: "The smoke of the pit arose, and the sun and the air were darkened by the smoke of the pit."

To convince them firmly and absolutely that he is the same one who suffered, he immediately shows that being God by nature, he knows what is hidden. The tumultuous thoughts within them do not escape him. He said, "Why are you troubled?" This is a very clear proof that the one they see before them is not some other person. He is the same one whom they saw suffering death upon the cross and laid in the tomb, even the one who sees mind and heart and from whom nothing that is in us is hid. He gives this to them as a sign: his knowledge of the tumult of thoughts that was within them.

And it is acknowledged by all that to know hearts belongs to God alone (Ps. 139). He adds yet another proof as well – the touching of the hands and feet.

Because by the word of peace the agitation in the minds of the Apostles was not allayed, He shows by another token that He is the Son of God, in that He knew the secrets of their hearts; for it follows, And he said to them, Why are ye troubled, and why do thoughts arise in your hearts?

Finally, the disturbed disciples believed that they were seeing a spirit; and therefore the Lord, in order to show us the appearance of the resurrection: Touch, he said, and see, for a spirit does not have flesh and bones, as you see that I have. Therefore, he penetrated not through an incorporeal nature, but through the quality of a resurrected body, impermeable to use and closed. For what is touched is a body: what is felt is a body: but we will rise in a body: For there is a natural body, and there is a spiritual body; but the former is more refined, the latter more dense, since it is still concreted by the quality of earthly corruption.

For how could He not offer to touch the body in which the marks of wounds remained, the traces of scars which the Lord displayed? In this body He not only strengthens faith, but also sharpens devotion; He chose to bear the wounds inflicted for us, He did not choose to abolish them; so that He could show to God the Father the price of our freedom. The Father places such a one at His right hand, embracing the trophies of our salvation: there He will show us such martyrs with their scars as a crown.

Our Lord said this in order to afford us an image of our resurrection. For that which is handled is the body. But in our bodies we shall rise again. But the former is more subtle, the latter more carnal, as being still mixed up with the qualities of earthly corruption. Not then by His incorporeal nature, but by the quality of His bodily resurrection, Christ passed through the shut doors.

And because these thoughts were coming from within, therefore he outwardly sets forth the means by which they may be purged, when he adds: See my hands and feet, that it is I myself, as if to say: if you think you are being deceived by sight, at least become certain through the sense of touch.

And therefore he adds: Handle me and see, for a spirit does not have flesh and bones, as you see me having. This he did as a proof of his resurrection: whence it is said in 1 John 1: "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life, and the life was manifested, and we have seen and bear witness and declare unto you the eternal life." This he also did as a proof of the resurrection and an example of our glorification: whence the Gloss says: "While he shows bones and flesh to be touched, he openly signifies the state of his or our resurrection: in which our body will be both subtle through the effect of spiritual power, and palpable through the truth of nature."

But these two seem to be simultaneously contrary and not to establish faith, but rather to impede it. Whence the Gloss: "After the resurrection the Lord showed two contraries in his body: both a palpable body of the same nature, to instruct unto faith, and an incorruptible one of another glory, to invite to the reward." — But Gregory resolves these, saying: "The Lord showed two wondrous things and, according to human reason, contrary to each other"; but according to truth they are not contrary, because the glorified body both through its power can alter the sense and resist or move another body, and through its virtue can penetrate bodily perception. Whence this was not contrary, although it may seem so.

In another way, he proves that death is conquered and that human nature has put off corruption in him. He shows his hands, his feet and the holes of the nails. He permits them to touch him and in every way convince themselves that the very body that suffered was risen. Let no one quibble at the resurrection. Although you hear the sacred Scripture say that the human body is sown a physical body but raised a spiritual body, do not deny the return of human bodies to incorruption.

Here then was a most evident sign that He whom they now see was none other but the same whom they had seen dead on the cross, and lain in the sepulchre, who knew every thing that was in man.

Now our Lord testifying that death was overcome, and human nature had now in Christ put on incorruption, first shows them His hands and His feet, and the print of the nails; as it follows, Behold my hands and my feet, that it is I myself.

(Mor. 14. c. 55.) For in that glory of the resurrection our body will not be incapable of handling, and more subtle than the winds and the air, (as Eutychius said,) but while it is subtle indeed through the effect of spiritual power, it will be also capable of handling through the power of nature.

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.

For I know that after His resurrection also He was still possessed of flesh, and I 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." And immediately they touched Him, and believed, being convinced both by His flesh and spirit. For this cause also they despised death, and were found its conquerors. And after his resurrection He did eat and drink with them, as being possessed of flesh, although spiritually He was united to the Father.

When, therefore, the mingled cup and the manufactured bread receives the Word of God, and the Eucharist of the blood and the body of Christ is made, from which things the substance of our flesh is increased and supported, how can they affirm that the flesh is incapable of receiving the gift of God, which is life eternal, which [flesh] is nourished from the body and blood of the Lord, and is a member of Him?—even as the blessed Paul declares in his Epistle to the Ephesians, that "we are members of His body, of His flesh, and of His bones." He does not speak these words of some spiritual and invisible man, for a spirit has not bones nor flesh; but [he refers to] that dispensation [by which the Lord became] an actual man, consisting of flesh, and nerves, and bones,—that [flesh] which is nourished by the cup which is His blood, and receives increase from the bread which is His body. And just as a cutting from the vine planted in the ground fructifies in its season, or as a corn of wheat falling into the earth and becoming decomposed, rises with manifold increase by the Spirit of God, who contains all things, and then, through the wisdom of God, serves for the use of men, and having received the Word of God, becomes the Eucharist, which is the body and blood of Christ; so also our bodies, being nourished by it, and deposited in the earth, and suffering decomposition there, shall rise at their appointed time, the Word of God granting them resurrection to the glory of God, even the Father, who freely gives to this mortal immortality, and to this corruptible incorruption, because the strength of God is made perfect in weakness...

The resurrection of the Lord was truly the resurrection of a real body, because no other person was raised than he who had been crucified and died. What else was accomplished during that interval of forty days than to make our faith entire and clear of all darkness? For a while, he spoke with his disciples and remained with them, ate with them and allowed himself to be felt with careful and inquisitive touch by those who were under the influence of doubt. This was his purpose in going in to them when the doors were shut. He gave them the Holy Ghost by his breath. After giving them the light of intelligence, he opened the secrets of holy Scripture. In his same person, he showed them the wound in the side, the prints of the nails and all the fresh tokens of the passion. He said, "See my hands and feet. It is I myself. Handle me and see. A spirit does not have flesh and bones, as you see that I have." He did all this so that we might acknowledge that the properties of the divine and the human nature remain in him without causing a division. We now may know that the Word is not what the flesh is. We may now confess that the one Son of God is Word and flesh.

But what need of so tortuous a construction, when He might have simply said, "A spirit hath not bones, even as you observe that I have not? "Why, moreover, does He offer His hands and His feet for their examination-limbs which consist of bones-if He had no bones? Why, too, does He add, "Know that it is I myself," when they had before known Him to be corporeal? Else, if He were altogether a phantom, why did He upbraid them for supposing Him to be a phantom? But whilst they still believed not, He asked them for some meat, for the express purpose of showing them that He had teeth.

A phantom, too, it was of course after the resurrection, when, showing His hands and His feet for the disciples to examine, He said, "Behold and see that it is I myself, for a spirit hath not flesh and bones, as ye see me have; " without doubt, hands, and feet, and bones are not what a spirit possesses, but only the flesh.

To God their beauty, to God their youth (is dedicated). With Him they live; with Him they converse; Him they "handle" by day and by night; to the Lord they assign their prayers as dowries; from Him, as oft as they desire it, they receive His approbation as dotal gifts.

"You," He says, "consider Me a spirit or an apparition, such as commonly appear from the dead, especially at tombs. But know that a spirit has neither flesh nor bones, whereas I have both flesh and bones, albeit most divine and spiritual. For the Lord's body, though it was not a spirit, was 'spiritual,' that is, free from all material coarseness and governed by the spirit. The body that we now have is 'natural,' that is, it is governed by the soul and animated by natural and psychic properties and powers. But the body as it will be after the resurrection, Paul calls spiritual (1 Cor. 15:44), that is, it is animated and governed by the Spirit of God, not by the soul, having been ineffably and spiritually re-created for incorruption and preserved in it. This is how one must think of the Lord's body after the resurrection: namely, as spiritual, subtle, free from all coarseness, needing neither food nor anything else, although the Lord did eat for the sake of assurance. For if He ate, He ate not according to the nature of His body, but by a special dispensation, namely, to show that the very same body that had suffered had risen. But it was in the nature of this body to pass through closed doors and to move effortlessly from place to place."

But He adds also another proof, namely, the handling of His hands and feet, when He says, Handle me and see, for a spirit hath not flesh and bones as ye see me have. As if to say, Ye think me a spirit, that is to say, a ghost, as many of the dead are wont to be seen about their graves. But know ye that a spirit hath neither flesh nor bones, but I have flesh and bones.

But some one will say, If we allow that our Lord ate after His resurrection, let us also grant that all men will after the resurrection take the nourishment of food. But these things which for a certain purpose are done by our Saviour, are not the rule and measure of nature, since in other things He has purposed differently. For He will raise our bodies, not defective but perfect and incorrupt, who yet left on His own body the prints which the nails had made, and the wound in His side, in order to show that the nature of His body remained the same after the resurrection, and that He was not changed into another substance.

While they were still flustered for joy, they were rejoicing and doubting at the same time. They were seeing and touching, and scarcely believing. What a tremendous favor grace has done us! We have neither seen nor touched, and we have believed. While they were still flustered for joy, he said, "Have you got here anything to eat? Certainly you can believe that I am alive and well if I join you in a meal." They offered him what they had: a portion of grilled fish. Grilled fish means martyrdom, faith proved by fire. Why is it only a portion? Paul says, "If I deliver my body to be burned, but have not love, I gain nothing." Imagine a complete body of martyrs. Some suffer because of love, while others suffer out of pride. Remove the pride portion, offer the love portion. That is the food for Christ. Give Christ his portion. Christ loves the martyrs who suffered out of love.

But while they still did not believe for joy and marvelled, he said: "Have you anything here to eat?" To show forth the truth of his resurrection, he not only allowed himself to be touched by the disciples but also deigned to eat with them. Not indeed because he needed food after the resurrection, nor signifying that in the resurrection which we await we will need food, but so that he might confirm the nature of the resurrected body in such a manner that they would not think it a mere spirit, nor believe he appeared to them in semblance alone. He ate by power, not necessity. For the thirsty earth absorbs water differently from how the burning rays of the sun draw it; the former out of need, the latter by power.

Second, as to the testimony of taste, he adds: But while they yet did not believe and wondered for joy, he said: Have you here anything to eat? — so that if sight does not move them, hearing does not move them, touch does not move them, at least taste might move them. And this is an express sign of resurrection. Hence the Lord, after he raised the girl, "commanded that something be given her to eat," above, chapter eight. And John, chapter twelve, says of Lazarus that "he was one of those reclining at table." And thus Christ proved by the use of the senses that he had truly risen, so that the disciples might be made certain, and we through them.

For is there not within a temperate simplicity a wholesome variety of eatables? Bulbs, olives, certain herbs, milk, cheese, fruits, all kinds of cooked food without sauces; and if flesh is wanted, let roast rather than boiled be set down. "Have you anything to eat here?" said the Lord to the disciples after the resurrection; and they, as taught by Him to practise frugality, "gave Him a piece of broiled fish;" and having eaten before them, says Luke, He spoke to them what He spoke.

To produce in them a more firmly settled faith in his resurrection, he asked for something to eat. They brought a piece of broiled fish, which he took and ate in the presence of them all. He did this only to show them that the one risen from the dead was the same one who ate and drank with them during the whole previous period of time when he talked with them as a man, according to the prophet's voice. He intended them to perceive that the human body certainly does need sustenance of this kind but a spirit does not.… The power of Christ surpasses human inquiry. It is not on the level of the understanding of ordinary events. He ate a piece of fish because of the resurrection. The natural consequences of eating by no means followed in the case of Christ, as the unbeliever might object, knowing that whatsoever enters the mouth must necessarily come out into the drain. The believer will not admit these quibbles into his mind but leaves the matter to the power of God.

The Lord had shown His disciples His hands and His feet, that He might certify to them that the same body which had suffered rose again. But to confirm them still more, He asked for something to eat.

But what need of so tortuous a construction, when He might have simply said, "A spirit hath not bones, even as you observe that I have not? "Why, moreover, does He offer His hands and His feet for their examination-limbs which consist of bones-if He had no bones? Why, too, does He add, "Know that it is I myself," when they had before known Him to be corporeal? Else, if He were altogether a phantom, why did He upbraid them for supposing Him to be a phantom? But whilst they still believed not, He asked them for some meat, for the express purpose of showing them that He had teeth.

(de Con. Ev. lib. i. c. 11.) Let those then who dream that Christ could have done such things by magical arts, and by the same art have consecrated His name to the nations to be converted to Him, consider whether He could by magical arts fill the Prophets with the Divine Spirit before He was born. For neither supposing that He caused Himself to be worshipped when dead, was He a magician before He was born, to whom one nation was assigned to prophesy His coming.

And he said to them: These are the words which I spoke to you while I was still with you. That is, while I was still in the mortal flesh in which you also are. For then he had been resurrected in the same flesh, but was not with them in the same mortality. And indeed he was with them for forty days after he rose again (as it is read) by the exhibition of bodily presence, but he was not with them in the fellowship of human frailty.

Because it is necessary to fulfill all things that are written in the law of Moses and the Prophets and the Psalms concerning me. See how he dispelled all doubts. He was seen, he was touched, he ate, he was indeed himself. Yet, lest he should appear to deceive human senses in any way, he directed them to the Scriptures. Let the pagans say what they will, he was a magician, he could show himself in this way. But could a magician have prophesied about himself before he was born? Produce the Scriptures, because what you see was foreseen, what you behold was foretold. Hear, daughter, see (Psalm 44); hear what was foretold, see what was fulfilled.

When he was about to ascend into heaven, our Lord first took care to instruct his disciples diligently concerning the mystery of faith in him. They might therefore preach it with greater certainty to the world, because they had received it from the mouth of Truth himself and recognized that the words of the prophets had long ago foreshadowed it. He appeared to them after the triumph of his resurrection, according to what we heard just now when the Gospel was read. He said, "These are the words which I spoke to you when I was still with you." That means, "When I still had a corruptible and mortal body like yours." "Everything written about me in the law of Moses and the prophets and the psalms must be fulfilled." He said that he fulfilled the mysteries which Moses, the prophets and the psalms proclaimed. It is perfectly evident that the church is one in all its saints and that the faith of all the chosen is the same, of those who preceded and who followed his coming in the flesh. We are saved through faith in his incarnation, passion and resurrection that have been accomplished.

But after that He was seen, touched, and had eaten, lest He should seem to have mocked the human senses in any one respect, He had recourse to the Scriptures. And he said unto them, These are the words which I spake unto you, when I was yet with you, that is, when I was yet in the mortal flesh, in which ye also are. He indeed was then raised again in the same flesh, but was not in the same mortality with them. And He adds, That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me.

The second key is the understanding of the Incarnate Word, through whom all things are restored. "These are the words which I spoke to you while I was yet with you, that all things must be fulfilled that are written in the Law of Moses and the Prophets and the Psalms concerning Me. Then He opened their minds, that they might understand the Scriptures." Who is speaking? The Word of God, of whom John writes: "The Word was made flesh, and dwelt among us," where He displayed two natures within a single Person. Hence: "Christ is the consummation of the Law unto justice for everyone who believes." The two Cherubim are the two Testaments whose gaze is directed upon Christ. He opened their minds when they understood the Scriptures, meaning that the book of Scriptures is understood precisely through that key, the Incarnate Word, the one eminently concerned with the works of restoration. For unless you understand the order and origin of restoration, you cannot understand Scriptures.

And he said to them: These are the words etc. After having described the plurality of appearances as testimony, and their probability as argument, he here describes their infallibility as the firmament of faith. The firmness of the appearance is through two things, namely through the testimony of Scripture and through the light of understanding, from which our mind is rendered certain concerning those things which pertain to our restoration. And accordingly the Evangelist describes the appearance of Christ as doubly confirmed, namely through the authentic testimony of Scripture and through the infused light of understanding.

First therefore, as regards the authentic testimony of Scripture, he says: And he said to them: These are the words which I spoke to you while I was yet with you, that is, through familiar conversation in the flesh, according to that passage in Baruch chapter three: "After these things he was seen upon earth and conversed with men." He foretold these things for the assertion of faith, according to John chapter fourteen: "And now I have told you before it comes to pass, that when it shall come to pass, you may believe." These words therefore he himself foretold as a true Prophet, nor did he alone foretell them, but he also foretold that the whole of Scripture would foretell this.

And therefore he adds: That all things must be fulfilled which are written in the Law of Moses and the Prophets and the Psalms concerning me. In these three, Christ comprehends the entire Old Testament, which is as it were tripartite, for the firmness of testimony, because "in the mouth of two or three witnesses every word stands," as is said in Deuteronomy chapter nineteen; and for the representation of the most blessed Trinity. For the Law, on account of the authority of commanding, is appropriated to the Father; Prophecy, on account of the perspicacity of understanding, to the Son; the Psalms, on account of the sweetness of praying, to the Holy Spirit. All bear testimony to Christ as the most excellent ruler, teacher, and priest. And therefore all things have been fulfilled in him, according to that passage in Matthew chapter five: "One jot or one tittle shall not pass from the Law until all things be accomplished." Because therefore in the Law all these things which happened concerning Christ regarding his passion and resurrection are foretold, it is established that this is irrefragably true and certain, as confirmed through firm and authentic testimony. Whence the Gloss: "He removes all ambiguity: he was seen, he was touched, he ate; and lest he should seem to have deceived the human senses in any way, he turns to the Scriptures, so that even if he might seem to have been able to do what he wished by magical arts, as the pagans say, at least they might see that he could not have prophesied before he was born." Christ therefore, by fulfilling what the Scriptures say, proved that they were true; and by showing that those things which had been done concerning him were foretold in the Scriptures, he establishes irrefragably that they are true and to be believed.

I can't say for certain which bits came into Christianity from earlier religions. An enormous amount did. I should find it hard to believe Christianity if that were not so. I couldn't believe that nine hundred and ninety-nine religions were completely false and the remaining one true. In reality, Christianity is primarily the fulfillment of the Jewish religion, but also the fulfillment of what was vaguely hinted in all the religions at their best. What was vaguely seen in them all comes into focus in Christianity—just as God Himself comes into focus by becoming a man.

When he restrained their thoughts by what he said, by the touch of their hands and by sharing food, he then opened their minds to understand that he had to suffer, even on the wood of the cross. The Lord reminds the disciples of what he said. He had forewarned them of his sufferings on the cross, according to what the prophets had long before spoken. He also opens the eyes of their hearts for them to understand the ancient prophecies.

Therefore did the Lord also say to His disciples after the resurrection, "O thoughtless ones, and slow of heart to believe all that the prophets have spoken! Ought not Christ to have suffered these things, and to enter into His glory? " And again does He say to them: "These are the words which I spoke unto you while I was yet with you, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalms, concerning Me. Then opened He their understanding, that they should understand the Scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead, and that repentance for the remission of sins be preached in His name among all nations." Now this is He who was born of Mary; for He says: "The Son of man must suffer many things, and be rejected, and crucified, and on the third day rise again." The Gospel, therefore, knew no other son of man but Him who was of Mary, who also suffered; and no Christ who flew away from Jesus before the passion; but Him who was born it knew as Jesus Christ the Son of God, and that this same suffered and rose again, as John, the disciple of the Lord, verities, saying: "But these are written, that ye might believe that Jesus is the Christ, the Son of God, and that believing ye might have eternal life in His name," -foreseeing these blasphemous systems which divide the Lord, as far as lies in their power, saying that He was formed of two different substances.

Therefore, when these times also were completed, and the Jews subdued, there afterwards ceased in that place "libations and sacrifices," which thenceforward have not been able to be in that place celebrated; for "the unction," too, was "exterminated" in that place after the passion of Christ. For it had been predicted that the unction should be exterminated in that place; as in the Psalms it is prophesied, "They exterminated my hands and feet." And the suffering of this "extermination" was perfected within the times of the lxx hebdomads, under Tiberius Caesar, in the consulate of Rubellius Geminus and Fufius Geminus, in the month of March, at the times of the passover, on the eighth day before the calends of April, on the first day of unleavened bread, on which they slew the lamb at even, just as had been enjoined by Moses. Accordingly, all the synagogue of Israel did slay Him, saying to Pilate, when he was desirous to dismiss Him, "His blood be upon us, and upon our children; " and, "If thou dismiss him, thou art not a friend of Caesar; " in order that all things might be fulfilled which had been written of Him.

The disciples learned that their Maker subjected himself to countless kinds of abuses at the hands of the wicked and even to the sentence of death for their salvation. This effectively stirred them up to tolerate adversities of every kind for their salvation. They remembered that through his sacraments they had been cleansed, sanctified and united to the body of him who, when he had tasted death for them, presented an example of a speedy rising from death. For what other reason might they more fittingly receive the hope of their own resurrection?"It was necessary for the Christ to suffer and rise from the dead on the third day," he said, "and for you to preach repentance and forgiveness of sins in his name among all nations." There was certainly a necessary sequence. First, Christ had to shed his blood for the redemption of the world. Then, through his resurrection and ascension, he opened to human beings the gate of the heavenly kingdom. Last, he sent those who would preach to all nations throughout the world the word of life and administer the sacraments of faith. By these sacraments, they could be saved and arrive at the joys of the heavenly fatherland, with the human being Jesus Christ. He is the very mediator between God and human beings working with them. He lives and reigns forever and ever. Amen.

But Christ would have lost the fruit of His Passion had He not been the Truth of the resurrection, therefore it is said, And to rise from the dead. He then after having commended to them the truth of the body, commends the unity of the Church, adding, And that repentance and remission of sins should be preached in his name among all nations.

Now these mysteries of the Scriptures are principally referred to Christ with regard to the head and with regard to the body. With regard to the head, he adds: And he said to them: Thus it is written, and thus it was necessary for Christ to suffer and to rise from the dead on the third day: this is most frequently stated in the Scriptures, and especially in the Law through figures, in the Prophets through words, and in the Psalms most abundantly, because they treat of the resurrection and the passion. — With regard to the body, however, he adds: And that repentance and remission of sins should be preached in his name to all nations, beginning from Jerusalem. This, I say, is written in the Law and in the promise to Abraham: Genesis twenty-two: "In your seed shall all the nations of the earth be blessed"; and Genesis forty-nine: "He shall be the expectation of the nations." This is written in the Psalm: "Ask of me, and I will give you the nations for your inheritance"; and again: "Praise the Lord, all you nations." This in the Prophets: whence Isaiah forty-nine: "It is too small a thing that you should be my servant to restore the remnants of Israel; I have given you as a light to the nations, that you may be my salvation," etc. And this preaching was foretold to begin from Jerusalem: Isaiah two: "Out of Zion shall go forth the law, and the word of the Lord from Jerusalem"; and Isaiah sixty-two: "For Zion's sake I will not be silent, and for Jerusalem's sake I will not rest, until her righteous one goes forth as brightness"; and the Psalm: "The Lord shall send forth the rod of your power out of Zion."

After this He teaches them that "thus it was necessary for Christ to suffer." How then is it "thus"? On the wood of the Cross. Since destruction entered through a tree, corruption also had to be destroyed through a tree, and the delight of the tree had to be abolished by the Lord, who unconquerably endured the sufferings on the tree.

But He taught them by His words; for it follows, And said unto them, Thus it is written, and thus it behoved Christ to suffer, that is, by the wood of the Cross.

What did he tell them from the Scriptures? He said, "Repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem." The disciples could not see this. They could see Christ talking about the church that would be. When Christ said something they could not see, they believed him. They could see the head, but they could not yet see the body. We can see the body, but we believe about the head. They are two: husband and wife, head and body, Christ and the church. He showed himself to the disciples and promised them the church. He showed us the church and ordered us to believe about himself. The apostles saw one thing, but they did not see the other. We also see one thing and do not see the other. Having the head there with them, they believed about the body. Having the body here with us, we should believe about the head.

And that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. The rage of the heretics is not hidden in a corner; the Church is spread throughout the whole world; all nations have the Church, let no one deceive us, it is the true one, it is catholic, it began at Jerusalem, it reached us, and it is there and here. For it did not leave there to come here. It grew, it did not migrate. And rightly it is written among the other sacraments of the Lord's mercy, and it was fitting that the ministers of the word, who were to preach repentance and remission of sins in the name of Christ crucified and risen from the dead among all nations, should begin at Jerusalem, not only because the oracles of God were entrusted to them, because theirs is the adoption of sons, and the glory, and the covenants, and the lawgiving, and the service, and the promises, because theirs are the fathers, and from them is Christ according to the flesh, who is over all, God blessed forever (Rom. IX), but also so that the nations, entangled in various errors and crimes, might be called to the hope of obtaining pardon, by this very sign of Divine mercy, which they would see granted even to those who crucified the Son of God, not only the pardon of guilt by the Father, but also the joy of eternal life.

The preaching of repentance and the forgiveness of sins through confession of Christ's name appropriately started from Jerusalem. The first root of faith in him would be brought out where the splendor of his teaching and virtues, the triumph of his passion, the joy of his resurrection and ascension were accomplished. The first shoot of the blooming church, like some kind of great vine, would be planted. By an increase in the spreading of the Word, the church would extend the branches of its teaching into the whole wide world. The prophecy of Isaiah would be brought to fulfillment. He said, "The law will go forth from Zion and the word of the Lord from Jerusalem, and he will judge the nations and convict many peoples." It was appropriate that the preaching of repentance and the forgiveness of sins, good news to be proclaimed to idolatrous nations and those defiled by various evil deeds, should start from Jerusalem. Perhaps some of the nations, thoroughly terrified by the magnitude of Jerusalem's offenses, might doubt the possibility of obtaining pardon if it performed fruits worthy of repentance. He granted pardon even to those at Jerusalem who had blasphemed and crucified the Son of God.

Not only because to them were entrusted the oracles of God, and theirs is the adoption and the glory, but also that the Gentiles entangled in various errors might by this sign of Divine mercy be chiefly invited to come to hope, seeing that to them even who crucified the Son of God pardon is granted.

For it was said, Ask of me, and I will give thee the heathen for thine inheritance. (Ps. 2:8.) But it was necessary that those who were converted from the Gentiles should be purged from a certain stain and defilement through His virtue, being as it were corrupted by the evil of the worship of devils, and as lately converted from an abominable and unchaste life. And therefore He says that it behoves that first repentance should be preached, but next, remission of sins, to all nations. For to those who first showed repentance for their sins, by His saving grace He granted pardon of their transgression, for whom also He endured death.

(Hom. i. in Act.) Further, lest any should say that abandoning their acquaintances they went to show themselves, (or as it were to vaunt themselves with a kind of pomp,) to strangers, therefore first among the very murderers themselves are the signs of the resurrection displayed, in that very city wherein the frantic outrage burst forth. For where the crucifiers themselves are seen to believe, there the resurrection is most of all demonstrated.

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.

Here the Lord speaks of baptism. For in it repentance is accomplished through confession and the putting away of former wickedness and impiety, and forgiveness of sins follows. How should we understand that baptism is performed in the name of Christ alone, when elsewhere we are taught to perform it in the name of the Father and of the Son and of the Holy Spirit? (Matt. 28:19). First, we shall say that when we say baptism is performed in the name of Christ, we do not mean that it must be performed in the name of Christ alone, but that one must perform baptism that is neither Jewish nor that of John, which served only for repentance, but the baptism of Christ, with which Christ was baptized, that is, a spiritual baptism that grants communion of the Holy Spirit and the forgiveness of sins, which He Himself demonstrated when He was baptized for our sake in the Jordan and manifested the Holy Spirit in the form of a dove. Then, understand baptism in the name of Christ as follows: baptism into the death of Christ. For just as He died and on the third day rose again, so we too are figuratively buried in water, then come out of it incorruptible in soul and receive a pledge to be incorruptible in body itself. And in another way: the name Christ (the Anointed One) in itself presents both the Father who anointed, and the anointing of the Spirit, and the Son who was anointed. Forgiveness of sins comes "in the name of the Lord." Where then are the foul tongues of those who baptize in the name of Montanus and Priscilla and Maximilla? Truly, for those baptized in this way there is no forgiveness whatsoever, but rather sins are added, and therefore they have fallen into terrible perdition. The word went out "among all nations, beginning from Jerusalem." For when in Christ all of human nature was united and assumed, it no longer needed to be divided into two groups—Jews and Gentiles—but, beginning from Jerusalem, the word needed to dwell also among the Gentiles, so as to unite the entire human race.

But herein that He says, Repentance and remission of sins, He also makes mention of baptism, in which by the putting off of our past sins there follows pardon of iniquity. But how must we understand baptism to be performed in the name of Christ alone, whereas in another place He commands it to be in the name of the Father, and the Son, and the Holy Ghost. First indeed we say that it is not meant that baptism is administered in Christ's name alone, but that a person is baptized with the baptism of Christ, that is, spiritually, not Judaically, nor with the baptism, wherewith John baptized unto repentance only, but unto the participation of the blessed Spirit; as Christ also when baptized in Jordan manifested the Holy Spirit in the form of a dove. Moreover you must understand baptism in Christ's name to be in His death. For as He after death rose again on the third day, so we also are three times dipped in the water, and fitly brought out again, receiving thereby an earnest of the immortality of the Spirit. This name of Christ also contains in itself both the Father as the Anointer, and the Spirit as the Anointing, and the Son as the Anointed, that is, in His human nature. But it was fitting that the race of man should no longer be divided into Jews and Gentiles, and therefore that He might unite all in one, He commanded that their preaching should begin at Jerusalem, but be finished with the Gentiles. Hence it follows, Beginning at Jerusalem. (Rom. 3:2, Rom. 9:4.)

But you are witnesses of these things. After the described revelation of the resurrection and the appearance of the risen one and the certainty of the appearance, here fourthly is treated the divulgation of the already known truth. And because this divulgation was made through the Holy Spirit given to the Apostles after the ascension of Christ, therefore for describing this more fully four things are introduced by the Evangelist, namely the commissioning of the office of preaching, the promise of spiritual charisms, the ascension of Christ, and the devotion of the disciples. First therefore, as regards the office of preaching, he says: But you are witnesses of these things: you, I say, "who have seen and heard," so that you can say that word of John 3: "What we know we speak, and what we have seen we testify"; and John 19: "He who saw it has borne witness." Now to assert the truth of the faith is nothing other than to bear witness: whence Acts 23: "As you have testified about me in Jerusalem, so you must also testify in Rome."

And therefore Isaiah 43: "Truly, you are my witnesses, says the Lord." These are the Apostles, to whom Acts 1: "You shall be my witnesses in Jerusalem and in all Judea and Samaria and even to the ends of the earth"; and therefore Peter in Acts 10: "We are witnesses of all things that he did in the region of the Jews." "God raised him on the third day and granted him to be made manifest not to all the people, but to witnesses pre-ordained by God, to us, who ate and drank with him after he rose from the dead. And he commanded us to preach to the people and to testify that he is the one who has been appointed by God as judge of the living and the dead. To him all the Prophets bear witness." Now the Apostles were "witnesses beyond all exception," both on account of their courage and holiness and on account of their truthfulness and on account of their steadfastness, because they suffered for this truth even unto death, so that they could truly be called witnesses, that is, martyrs. And therefore Hebrews 12: "Having so great a cloud of witnesses set over us, let us run with patience the race set before us, looking to the author and finisher of faith, Jesus," etc.

But if those things which Christ foretold are already receiving their accomplishment, and His word is perceived by a seeing faith to be living and effectual throughout the whole world; it is time for men not to be unbelieving towards Him who uttered that word. For it is necessary that He should live a divine life, whose living works are shown to be agreeable to His words; and these indeed have been fulfilled by the ministry of the Apostles. Hence He adds, But ye are witnesses of these things, &c. that is, of My death and resurrection.

That is, the sufferings and the resurrection.

But let us consider how according to John they received the Holy Spirit, while here they are ordered to stay in the city until they should be endued with power from on high. Either He breathed the Holy Spirit into the eleven, as being more perfect, and promised to give it to the rest afterwards; or to the same persons He breathed in the one place, He promised in the other. Nor does there seem to be any contradiction, since there are diversities of graces. Therefore one operation He breathed into them there, another He promised here. For there the grace of remitting sins was given, which seems to be more confined, and therefore is breathed into them by Christ, that you may believe the Holy Spirit to be of Christ, to be from God. For God alone forgiveth sins. But Luke describes the pouring forth of the grace of speaking with tongues.

For when the Lord not only shed his blood but also expended his very death for the making of the medicine; he rose again to demonstrate the example of resurrection. By his patience, he suffered to teach our patience; and in his resurrection, he demonstrated the reward of patience. Also, as you know and as we all confess, he ascended into heaven, then from him the Holy Spirit was sent, formerly promised. For he had said to his disciples: Stay in the city, until you are clothed with power from on high. Therefore, his promise came, the Holy Spirit came, filled the disciples, they began to speak in the tongues of all nations: a sign of unity proceeded in them. For then one man spoke in all tongues; because the unity of the Church was going to speak in all tongues. Those who heard were astonished. For they knew that they were simple men, of only one language; and they marveled and were amazed that men of one language, or at most two, spoke in the tongues of all nations: they were stunned with amazement, lost their arrogance, turned from mountains into valleys. Now if they are humble, they are valleys; they hold what is poured in, they do not release it. If water comes upon a high place, it runs down and flows away: if water comes to a concave and low place, it is held and stays. They were now such; they were astonished, they marveled, they had lost their cruelty.

Listen further. He ascended into heaven, and was taken from the sight of the disciples; he left those watching and made them witnesses. It was said to them: Why do you stand? This Jesus, who was taken up from you, will come in the same way. In the same way, how is that? In the same form, in the same flesh: They will see the one whom they pierced. He will come in the same manner as you saw Him going into heaven. Certainly, they saw, certainly they touched, they felt: they strengthened their faith both by seeing and by touching. They escorted Him ascending into heaven with their eyes: they listened attentively to the angel's voice proclaiming the coming Christ. Yet, now that all these things have been accomplished in them so that they might become witnesses of Christ, and endure all things bravely for the preaching of the truth, and contend against falsehood even unto blood, it was not that vision alone, nor the touching of the Lord's limbs that afforded them this power. But who granted them this? Hear the Lord Himself: But stay in the city, until you are clothed with power from on high. You have seen and touched; but you cannot yet preach and die for what you have seen and touched until you are clothed with power from on high. Let them go now, and ascribe to men their abilities, if they can. Peter was there, but he was not yet established on the rock; he was not yet clothed with power from on high; for no one can receive it unless it is given to him from heaven.

(de Trin. 15. c. 26.) Or the Lord after His resurrection gave the Holy Spirit twice, once on earth, because of the love of our neighbour, and again from heaven, because of the love of God.

But you are witnesses of these things, and I send the promise of my Father upon you. The grace of the Holy Spirit is called the promise of the Father, and in the Gospel of John it is more fully and also briefly intimated here...

"But you, stay in the city until you are clothed with power from on high. About which power, that is, the Holy Spirit, the angel also says to Mary: And the power of the Most High shall overshadow you (Luke 1). And the Lord himself elsewhere says: For I know that power has gone out from me (Luke 8). And even Luke more openly mentions in the Acts of the Apostles that the promised power from on high and the commanded stay in the city. He commanded them (he says) not to depart from Jerusalem, but to wait for the promise of the Father, which you have heard from my mouth. Because John indeed baptized with water, but you will be baptized with the Holy Spirit not many days from now (Acts 1). And a little later: But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses (Ibid.). It should be noted indeed that there are those who are prevented from the office of preaching either by imperfection or by age, and yet are driven by rashness, who should be warned to consider that Truth itself, which could suddenly strengthen those whom it wished, as an example to followers so that the imperfect would not presume to preach, after fully instructing the disciples in the power of preaching, immediately added: But you, stay in the city until you are clothed with power from on high. We indeed stay in the city if we confine ourselves within the enclosures of our minds, so that speaking outwardly we do not wander, so that when we are perfectly clothed with divine power, then we may go out as if from ourselves also instructing others."

He said, "You are witnesses of these things. And I send upon you the promise of my Father." He calls the gift of the Holy Spirit "the promise of his Father." … He added something about their promised waiting when he said, "Stay in the city until you are clothed with power from on high." He pledged that power would come down upon them from on high, because although they already possessed the Holy Spirit, they received him more fully once Christ ascended into heaven. Even before his passion, by the power of the Holy Spirit they were casting out many demons, healing many sick persons and preaching the word of life to whom they could. Once he had risen from the dead, they were especially refreshed by the grace of the same Spirit. John writes, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained." He clothed them with his greater virtue from on high when they received him in fiery tongues ten days after the Lord's ascension. They were inflamed with such great assurance of strength that any threats from the rulers could not prevent them from speaking to everyone in the name of Jesus.

But concerning the power, that is, the Holy Spirit, the Angel also says to Mary, And the power of the Highest shall overshadow thee. (Luke 1:35.) And the Lord Himself says elsewhere, For I know that virtue is gone out of me. (Luke 8:45.)

Secondly, as to the promise of spiritual charisms, he adds: And I send the promise of my Father upon you. He says pointedly I send, because even then he gave the Holy Spirit in a breath, as is said in John 20: "As the Father has sent me, so I also send you. When he had said this, he breathed upon them, saying: Receive the Holy Spirit: whose sins you shall forgive," etc. This is the gift promised in the Scriptures: Ezekiel 36: "I will give you a new spirit," etc. This spirit Christ himself also frequently promised in the Gospel; John 7: "If anyone thirsts, let him come to me and drink"; and John 15: "When the Paraclete comes, whom I will send to you from the Father, the Spirit of truth." This, therefore, he then gave in hidden manner, but afterward he was to give it abundantly and openly, namely after ten days, in which they were to prepare themselves for that fullness.

Therefore he adds: But you, stay in the city until you are clothed with power from on high. Gregory: "Unless the anointing of the Holy Spirit teaches inwardly, the preacher labors outwardly in vain"; whence Matthew 10: "For it is not you who speak, but the Spirit of your Father who speaks in you."

Although the Lord could have given the Holy Spirit immediately, he nevertheless wished to delay, both for the sake of inflaming the desire of the disciples to ask, according to that saying in Matthew 7: "Ask, and it shall be given to you." "For if you, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the good Spirit to those who ask him?" And for the sake of preserving the mystery, because on the fiftieth day after the passion—which is the number of remission and is composed of seven weeks of days with one unity added—to designate the sevenfold gift of the Holy Spirit. And lastly for the sake of example; whence the Gloss: "Although he could have strengthened them suddenly if he wished, he delayed so as to give an example to those who followed, lest the imperfect presume to preach before the proper time." Therefore Ecclesiastes 3: "A time to be silent and a time to speak"; and Sirach 18: "Before you speak, learn." Whence Jerome: "We learn that after much silence we may from disciples be made teachers. For it is the discipline of the Pythagoreans to be silent for five years, and after being instructed, to speak."

The Savior promises the disciples the descent of the Holy Spirit, which God announced of old by Joel. He also promises power from above, so that they might be strong, invincible and fearlessly preach the divine mystery to people everywhere.He says to them that they received the Spirit after the resurrection, "Receive the Holy Spirit." He adds, "Wait for the promise of the Father, which you heard from me, for John baptized with water, but before many days you shall be baptized with the Holy Spirit." It will not be in water any longer, because they already had received that, but it will be with the Holy Spirit. He does not add water to water but completes that which was deficient by adding what it lacked.

(de Past. 3. c. 25.) They then are to be warned, whom age or imperfection hinders from the office of preaching, and yet rashness impels, lest while they hastily arrogate to themselves so responsible an office, they should cut themselves off from the way of future amendment. For the Truth Itself which could suddenly strengthen those whom it wished, in order to give an example to those that follow, that imperfect men should not presume to preach, after having fully instructed the disciples concerning the virtue of preaching, commanded them to abide in the city, until they were endued with power from on high. For we abide in a city, when we keep ourselves close within the gates of our minds, lest by speaking we wander beyond them; that when we are perfectly endued with divine power, we may then as it were go out beyond ourselves to instruct others.

(Hom. i. in Act.) But as a general does not permit his soldiers who are about to meet a large number, to go out until they are armed, so also the Lord does not permit His disciples to go forth to the conflict before the descent of the Spirit. And hence He adds, But tarry ye in the city of Jerusalem, until ye be endued with power from on high.

(ut sup.) But why did not the Spirit come while Christ was present, or immediately on His departure? Because it was fitting that they should become desirous of grace, and then at length receive it. For we are then most awakened towards God, when difficulties press upon us. It was necessary in the mean time that our nature should appear in Heaven, and the covenants be completed, and that then the Spirit should come, and pure joys be experienced. Mark also what a necessity He imposed upon them of being at Jerusalem, in that He promised that the Spirit should there be given them. For lest they should again flee away after His resurrection, by this expectation, as it were a chain, He kept them all there together. But He says, until ye be endued from on high. He did not express the time when, in order that they may be constantly watchful. But why then marvel that He does not reveal to us our last day, when He would not even make known this day which was close at hand.

Or He said, Receive ye the Holy Spirit, that He might make them fit to receive it, or indicated as present that which was to come.

After His resurrection He promises in a pledge to His disciples that He will send them the promise of His Father; and lastly, He commands them to baptize into the Father and the Son and the Holy Ghost, not into a unipersonal God.

Then, lest they be inwardly troubled by thoughts (such as, for example), how shall we, simple people, bear witness and be sent to the Gentiles, how shall we stand directly against the people of Jerusalem, who even killed You, Lord — for this reason He says: take courage, for I will soon send upon you "the promise of My Father," of which I spoke through Joel: "I will pour out of My Spirit upon all flesh" and so forth (Joel 2:28). So then, you who are now fearful and faint-hearted, remain in the city of Jerusalem until you are clothed with power not human, but heavenly. He did not say: until you "receive," but: until you "are clothed," showing through this that the spiritual armor would guard them from all sides.

Afterwards, lest they should be troubled at the thought, How shall we private individuals give our testimony to the Jews and Gentiles who have killed Thee? He subjoins, And, behold, I send the promise of my Father upon you, &c. which indeed He had promised by the mouth of the prophet Joel, I will pour my Spirit upon all flesh. (Joel 2:18.)

That is, not with human but heavenly power. He said not, until ye receive, but be endued with, showing the entire protection of the spiritual armour.

I could never see how one escaped the dilemma aut deus aut malus homo by confining oneself to the Synoptics. Moderns do not seem startled, as contemporaries were, by the claim Jesus there makes to forgive sins; not sins against Himself, just sins. Yet surely, if they actually met it, they would feel differently. If Dr Pittenger told me that two of his colleagues had lost him a professorship by telling lies about his character and I replied, "I freely forgive them both", would he not think this an impertinence (both in the old and in the modern sense) bordering on insanity?

Now in the narrative of the paralytic a number of people are brought forward for healing. Jesus' words of healing are worthy of reflection. The paralytic is not told, "Be healed." He is not told, "Rise and walk." But he is told, "Take heart, my son; your sins are forgiven you." The paralytic is a descendent of the original man, Adam. In one person, Christ, all the sins of Adam are forgiven. In this case the person to be healed is brought forward by ministering angels. In this case, too, he is called a son, because he is God's first work. The sins of his soul are forgiven him, and pardon of the first transgression is granted. We do not believe the paralytic committed any sin [that resulted in his illness], especially since the Lord said elsewhere that blindness from birth had not been contracted from someone's sin or that of his parents.

In this paralytic the whole Gentile world is offered for healing, he is therefore brought by the ministration of Angels; he is called Son, because he is God's work; the sins of his soul which the Law could not remit are remitted him; for faith only justifies. Lastly, he shows the power of the resurrection, by taking up his bed, teaching that all sickness shall then be no more found in the body.

They brought to him, as we said before, a second paralytic lying on a pallet because he was unable to enter. "And Jesus, seeing" not the "faith" of him who was brought forward but of those who were bringing him forward, said to the paralytic, "Take heart, my son, your sins are forgiven you." O wonderful humility! He addresses as "son" this abject and infirm paralytic with disjointed members whom the priests did not stoop to touch. A son, indeed, because his sins are forgiven him. In line with the biblical metaphor, a soul lying in its body with all the strength of its members gone is brought for healing to the perfect Doctor, the Lord. If the soul is healed through his mercy, it will receive strength enough to immediately take up its pallet.

On a bed, because he could not walk.

not the sick man's, but theirs that bare him.

O wonderful humility! This man feeble and despised, crippled in every limb, He addresses as son. The Jewish Priests did not deign to touch him. Even therefore His son, because his sins were forgiven him. Hence we may learn that diseases are often the punishment of sin; and therefore perhaps his sins are forgiven him, that when the cause of his disease has been first removed, health may be restored.

Figuratively; the soul sick in the body, its powers palsied, is brought by the perfect doctor to the Lord to be healed. For every one when sick, ought to engage some to pray for his recovery, through whom the halting footsteps of our acts may be reformed by the healing power of the heavenly word. These are mental monitors, who raise the soul of the hearer to higher things, although sick and weak in the outward body.

This paralytic, however, was different from that one who is set forth in John. For he lay at the pool, but this at Capernaum; and that man had his infirmity thirty and eight years, but concerning this, no such thing is mentioned; and the other was in a state destitute of protectors, but this had some to take care of him, who also took him up, and carried him. And to this He saith, "Son, thy sins be forgiven thee," but to that He saith, "Wilt thou be made whole?" And the other He healed on a sabbath day, but this not on a sabbath, for else the Jews would have laid this also to His charge; and in the case of this man they were silent, but in that of the other they were instant in persecuting him.

And this I have said, not without purpose, lest any one should think there is a discrepancy from suspecting it to be one and the same paralytic.

But do thou, I pray thee, mark the humility and meekness of our Lord. For He had also before this put away the multitudes from Him, and moreover when sent away by them at Gadara, He withstood not, but retired, not however to any great distance.

And again He entered into the ship and passed over, when He might have gone over afoot. For it was His will not to be always doing miracles, that He might not injure the doctrine of His humanity.

Now Matthew indeed saith, that "they brought him," but the others, that they also broke up the roof, and let him down. And they put the sick man before Christ, saying nothing, but committing the whole to Him. For though in the beginning He Himself went about, and did not require so much faith of them that came unto Him; yet in this case they both approached Him, and had faith required on their part. For, "Seeing," it is said, "their faith;" that is, the faith of them that had let the man down. For He doth not on all occasions require faith on the part of the sick only: as for instance, when they are insane, or in any other way, through their disease, are out of their own control. Or rather, in this case the sick man too had part in the faith; for he would not have suffered himself to be let down, unless he had believed.

Forasmuch then as they had evinced so great faith, He also evinces His own power, with all authority absolving his sins, and signifying in all ways that He is equal in honor with Him that begat Him. And mark; He implied it from the beginning, by His teaching, when He taught them as one having authority; by the leper, when He said, "I will, be thou clean," by the centurion, when upon his saying, "Speak the word only, and my servant shall be healed, He marvelled at him" and celebrated him above all men; by the sea, when He curbed it with a mere word; by the devils, when they acknowledged Him as their judge, and He cast them out with great authority.

Here again in another and a greater way He constrains His very enemies to confess His equality in honor, and by their own mouth He makes it manifest. For He, to signify His indifference to honor (for there stood a great company of spectators shutting up the entrance, wherefore also they let him down from above), did not straightway hasten to heal the visible body, but He takes His occasion from them; and He healed first that which is invisible, the soul, by forgiving his sins; which indeed saved the other, but brought no great glory to Himself. They themselves rather, troubled by their malice, and wishing to assail Him, caused even against their will what was done to be conspicuous. He, in fact, in His abundance of counsel, made use of their envy for the manifestation of the miracle.

Note in this regard, my brothers, that God does not inquire into the wants of those who are deliriously ill. He does not wait to see the faith of the ignorant or probe the senseless wishes of the sick. Yet he does not refuse to help the faith of another, so that by grace alone he confers whatever is proper of the divine will. In fact, my brothers, when does a doctor ever inquire into or examine the wishes of those who are ailing, for a patient is prone to be of a contrary mind in his wishes and demands?

(ubi sup.) Of how great power with God must a man's own faith be, when that of others here availed to heal a man both within and without. The paralytic hears his pardon pronounced, in silence uttering no thanks, for he was more anxious for the cure of his body than his soul. Christ therefore with good reason accepts the faith of those that bare him, rather than his own hardness of heart.

(ubi sup.) The Lord requires not in this world the will of those who are without understanding, but looks to the faith of others; as the physician does not consult the wishes of the patient, when his malady requires other things.

Does He distinguish and separate anyone out, calling one to Himself as foreknown while sending the other away as not predestined? Never! Therefore, "you should not make excuses for your sins" [Psalm 140:4, LXX], nor should you want to make the Apostle's words an occasion for your own destruction, but should run, all of you, to the Master Who calls you. For even if someone is a publican, or a fornicator, an adulterer, a murderer, or whatever else, the Master does not turn him away, but takes away the burden of his sins immediately and makes him free. And how does He take away the other's burden? Just as He once took away that of the paralytic when He said to the latter: "My son, your sins are forgiven" (Matthew 9:2), and the man was immediately relieved of his burden and, in addition, received the cure of his body. - "Second Ethical Discourse"

They brought a paralytic. Here is suggested the devotion of those who brought him; hence in Mark (2:4) it says that because they could not get near him, they let him down through the opened roof. This paralytic signifies the sinner lying in sin; hence, as the paralytic cannot move himself, so neither the sinner. Those who carry him are the ones who by their urgings carry him to God.

When Jesus saw their faith, he mentions the favor. Here we can see three things: first, what moved Jesus; secondly, what is required; thirdly, the complaint against the favor. Sometimes Jesus cures someone because of his faith, sometimes because of his prayers and those of others. Hence Mark (11:24): "Whatever you ask for in prayer, believe that you will receive, and it will be done to you." Take heart [have faith]. So what is required? Faith: "Those who trust in the Lord are like Mount Zion, which cannot be moved, but abides forever"; "Purifying their hearts by faith" (Acts 15:9). Your sins are forgiven. Here the favor is mentioned. But what had been his request? Bodily health, and the Lord gives health to his soul. The reason is that sin was the cause of the sickness, as in Psalm 16 (v. 4): "On account of their sins their infirmities were multiplied." Hence God acted as a good physician, who cures the cause.

[Daniel 2:28] "But there is a God in heaven who reveals mysteries." Therefore it is only in vain that thou inquirest (other MSS have: "that he inquire") of men as to something which is known only to God in heaven. Also, by indirectly drawing Nebuchadnezzar away from the worship of many gods, Daniel directs him to the knowledge of the one (true) God.

"Who hath shown thee, King Nebuchadnezzar, what is going to take place (the Vulg. reads: "the things which are going to take place") in the last times." Avoiding the blemish of adulation but cleaving to the truth, he courteously suggests that it is to the king, for it was to him that God had revealed secrets concerning what was to occur in the last times. Now either these "last days" are to be reckoned from the time when the dream was revealed to Daniel until the end of the world, or else at least this inference is to be drawn, that the over-all interpretation of the dream applies to that final end when the image and statue beheld is to be ground to powder.

"Thy dream and the visions of thy head upon thy bed were as follows." He does not say, "The visions of thine eyes," lest we should think it was something physical, but rather: "of thy head." "For the eyes of a wise man are in his head" (Ecclesiastes 2:14), that is to say in the princely organ of the heart, just as we read in the Gospel: "Blessed are the pure in heart, for they are ones who shall see God" (Matthew 5:8). Again: "What are ye meditating in your hearts?" (Matthew 9:4). To be sure, other authorities in treating of this chapter, conjecture that the authoritative part of the soul (to hegemonikon) lies not in the heart but, as Plato says, in the brain.

For, when one reads of God as being "the searcher and witness of the heart; " when His prophet is reproved by His discovering to him the secrets of the heart; when God Himself anticipates in His people the thoughts of their heart, "Why think ye evil in your hearts? " when David prays "Create in me a clean heart, O God," and Paul declares, "With the heart man believeth unto righteousness," and John says, "By his own heart is each man condemned; " when, lastly, "he who looketh on a woman so as to lust after her, hath already committed adultery with her in his heart," -then both points are cleared fully up, that there is a directing faculty of the soul, with which the purpose of God may agree; in other words, a supreme principle of intelligence and vitality (for where there is intelligence, there must be vitality), and that it resides in that most precious part of our body to which God especially looks: so that you must not suppose, with Heraclitus, that this sovereign faculty of which we are treating is moved by some external force; nor with Moschion, that it floats about through the whole body; nor with Plato, that it is enclosed in the head; nor with Zenophanes, that it culminates in the crown of the head; nor that it reposes in the brain, according to the opinion of Hippocrates; nor around the basis of the brain, as Herophilus thought; nor in the membranes thereof, as Strato and Erasistratus said; nor in the space between the eyebrows, as Strato the physician held; nor within the enclosure of the breast, according to Epicurus: but rather, as the Egyptians have always taught, especially such of them as were accounted the expounders of sacred truths; in accordance, too, with that verse of Orpheus or Empedocles:

The Lord Himself, in short, when rebuking our thoughts, includes in His censures this aspect of the flesh, (man's heart), the citadel of the soul: "Why think ye evil in your hearts? " and again: "Whosoever looketh on a woman, to lust after her, hath already committed adultery with her in his heart.

Knowing their thoughts, because he alone knows man's thoughts. First, he reprehends their villainy: Why do you think evil thoughts in your hearts? For they called him a blasphemer: "Remove the evil from your thoughts" (Is 1:16).

It is easier said than done. Whether the sins of the paralytic were forgiven, only he who forgave them knew for sure. "Arise and walk": both he who arose and those who saw him arise were able to vouch for this. Hence there is a bodily sign in order to demonstrate a spiritual sign, though its impact is to curb the imperfections of body and soul. And we are given an understanding of sin and many bodily weaknesses to come. Perhaps, too, sins are forgiven first, so that with the causes of infirmity removed health may be restored.

(Verse 5, 6.) Which is easier to say: your sins are forgiven you; or to say: rise up and walk? But so that you may know that the Son of Man has power on earth to forgive sins, then He says to the paralytic. There is a great difference between saying and doing. Whether the paralytic's sins were forgiven, only the one who forgave them knew. But both the one who rose up and those who saw him rise up could verify it by his walking. Therefore, a bodily sign is given in order to prove something spiritual, although it has the same power to forgive the faults of both body and soul. And intelligence is given to us, because many bodily weaknesses occur due to sins. And perhaps your sins are forgiven first, so that with the causes of weakness removed, health is restored.

Whether or no his sins were forgiven He alone could know who forgave; but whether he could rise and walk, not only himself but they that looked on could judge of; but the power that heals, whether soul or body, is the same. And as there is a great difference between saying and doing, the outward sign is given that the spiritual effect may be proved; But that ye may know that the Son of Man hath power on earth to forgive sins.

And whereas, when He spake unto the sick of the palsy, He spake without clearly manifesting His own authority: for He said not, "I forgive thee thy sins," but, "thy sins be forgiven thee:" upon their constraining, He discloses His authority more clearly, saying, "But that ye may know that the Son of Man hath power on earth to forgive sins."

Seest thou, how far He was from unwillingness to be thought equal to the Father? For He said not at all, "The Son of Man hath need of another;" or, "He hath given Him authority," but, "He hath authority." Neither doth He say it for love of honor, but "to convince you," so He speaks, "that I do not blaspheme in making myself equal with God."

Thus everywhere His will is to offer proofs clear and indisputable; as when He saith, "Go thy way, show thyself to the priest;" and when He points to Peter's wife's mother ministering, and permits the swine to cast themselves down headlong. And in the same manner here also; first, for a certain token of the forgiveness of his sins, He provides the giving tone to his body: and of that again, his carrying his bed; to hinder the fact from being thought a mere fancy. And He doeth not this, before He had asked them a question. "For whether is easier," saith He, "to say, Thy sins be forgiven thee? or to say, Take up thy bed, and go unto thine house?" Now what He saith is like this, "Which seems to you easier, to bind up a disorganized body, or to undo the sins of a soul? It is quite manifest; to bind up a body. For by how much a soul is better than a body, by so much is the doing away sins a greater work than this; but because the one is unseen, the other in sight, I throw in that, which although an inferior thing, is yet more open to sense; that the greater also and the unseen may thereby receive its proof;" thus by His works anticipating even now the revelation of what had been said by John, that "He taketh away the sins of the world."

Well then, having raised him up, He sends him to His house; here again signifying His unboastfulness, and that the event was not a mere imagination; for He makes the same persons witnesses of his infirmity, and also of his health. For I indeed had desired, saith He, through thy calamity to heal those also, that seem to be in health, but are diseased in mind; but since they will not, depart thou home, to heal them that are there.

Seest thou how He indicates Him to be Creator both of souls and bodies? He heals therefore the palsy in each of the two substances, and makes the invisible evident by that which is in sight. But nevertheless they still creep upon the earth.

Which is easier? Here the disproof is given. But the Lord seems to argue incorrectly, because he argues from the lesser by affirming, for it seems easier to heal the body than the soul. But Jerome explains it thus: It is easier to say than to do; but as to doing, it is greater to heal the soul than the body; and as to power, it is the same power for both. But if it refers to words, we see that liars are quick to lie, when they cannot be caught. For in matters that are public, they can be caught, but not in those that are hidden. Hence in those cases they speak boldly, when they cannot be caught. Therefore, it is easier to say, if you could not know.

(ap. Anselm.) These words That ye may know, may be either Christ's words, or the Evangelist's words. As though the Evangelist had said, They doubted whether He could remit sins, But that ye may know that the Son of Man hath the power to remit sins, he saith to the paralytic. If they are the words of Christ, the connection will be as follows; You doubt that I have power to remit sins, But that ye may know that the Son of Man hath power to remit sins—the sentence is imperfect, but the action supplies the place of the consequent clause, he saith to the paralytic, Rise, take up thy bed.

(Mor. xxiii. 24.) Or by the bed is denoted the pleasure of the body. He is commanded now he is made whole to bear that on which he had lain when sick, because every man who still takes pleasure in vice is laid as sick in carnal delights; but when made whole he bears this because he now endures the wantonness of that flesh in whose desires he had before reposed.

Furthermore, so it could be understood that he was in a body and that he could forgive sins and restore health to bodies, Jesus said, "That you may know that the Son of Man has power on earth to forgive sins," then he said to the paralytic, "Arise, take up your pallet." He could have simply said "Arise," but since the reason for doing every work had to be explained, he added, "Take up your pallet and go home." First he granted remission of sins; next he showed his ability to restore health. Then, with the taking up of the pallet, he made it clear that bodies would be free from infirmity and suffering; lastly, with the paralytic's return to his home, he showed that believers are being given back the way to paradise from which Adam, the parent of all, who became profligate from the stain of sin, had proceeded.

(ubi sup.) That that which had been proof of his sickness, should now become proof of his recovered health. And go to thy house, that having been healed by Christian faith, you may not die in the faithlessness of the Jews.

His rising up is the drawing off the soul from carnal lusts; his taking up his bed is the raising the flesh from earthly desires to spiritual pleasures; his going to his house is his returning to Paradise, or to internal watchfulness of himself against sin.

"But that ye may know that the Son of Man hath power on earth to forgive sins - then saith He to the paralytic - Arise, take up thy bed, and go unto thine house. And he arose, and departed to his house. But when the multitudes saw it, they marvelled, and glorified God Who had given such power unto men." Jesus commanded him to carry his bed so that the event would not appear to have been imaginary, and also, so that the multitudes would see the miracle. For they thought that Jesus, Who is greater than all, was only a man.

Therefore, that you may know that the Son of man has power on earth to forgive sins. He shows it in deed: first, the end of the deed is mentioned; secondly, the method; thirdly, the efficacy.

Hence he says, In order that you may know that the Son of man has power on earth to forgive sins, he says to the paralytic, "Rise, take up your bed and go home." By this he manifests that he is God: "He will save his people from their sins" (Mt 1:21). He says, the Son of man, and on earth, thereby shattering two errors, namely, Nestorius' and Photinus'. Nestorius said that the Son of God and the Son of man were two supposits [persons] and that something said of one could not be said of the other. Hence it could not be said: This child created the stars. Therefore, he says, Son of man, because it belongs to God to forgive sins. Likewise, against Photinus, who said that Christ received his origin from the Virgin Mary and acquired divinity by his merits. And he rested his belief on Matthew (18:18): "All power has been given to me on earth and in heaven." That is why he says, on earth. Hence it says in Baruch (3:38): "After this he was seen on earth and conversed with men." Has the power.

It seems that this does not prove anything, because the apostles themselves had the power. However, they had it as ministers, not as its authors.

The statement, but that you may know, can be taken in two ways: either as the words of the evangelist, and then they are narrative; or as the words of Christ, and then the statement is left incomplete, because they doubted. Therefore, that you may know that I have power to forgive sins, he says to the paralytic: "Rise..." Hence he cured with a word, as God alone does: "He spoke and they were made" (Ps 33:9).

Three things should be noted about the sick man: he lay on a pallet, he was carried by others, he could not move. Therefore, because he lay on a pallet, he said, Rise; because he was carried, he said, take up your bed; because he could not move, he said, and walk, for "God's works are perfect" (Dt 32:4). Similarly, to a sinner lying in sin it is said, Rise from sin by sorrow; take up your bed by satisfaction: "I will bear the Lord's anger, because I have sinned against him" (Mic 8:9); and go home, the home of eternity or his own conscience: "When I enter my house, I will find rest in her" (Wis 8:16).