St Thomas Sunday

(ubi sup.) This He speaks not from the Deity coeternal with the Father, but from the Humanity which He took upon Him, according to which He was made a little lower than the Angels. (Heb. 2:9.)

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

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

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

Power is given in heaven and in earth, that He who before reigned in heaven, should now reign on earth by the faith of the believers.

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

(Serm. 80.) The Son of God conveyed to the Son of the Virgin, the God to the Man, the Deity to the Flesh, that which He had ever together with the Father.

The disciples then, when they saw Him, knew the Lord; and worshipped Him, bowing their faces to the ground. And He their affectionate and merciful Master, that He might take away all doubtfulness from their hearts, coming to them, strengthened them in their belief; as it follows, And Jesus came and spake to them, saying, All power is given unto me in heaven and in earth.

What the Psalmist says of the Lord at His rising again, Thou madest him to have dominion over the works of thy hands (Ps. 8:6.), this the Lord now says of Himself, All power is given unto me in heaven and in earth. And here it is to be noted, that even before His resurrection the Angels knew that they were subjected to the man Christ. Christ then desiring that it should be also known to men that all power was committed to Him in heaven and in earth, sent preachers to make known the word of life to all nations; whence it follows, Go ye therefore, and teach all nations.

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

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

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

('Beda; in Hom.' non occ.) He who before His Passion had said, Go not into the way of the Gentiles, (Matt. 10:5.) now, when rising from the dead, says, Go and teach all nations. Hereby let the Jews be put to silence, who say that Christ's coming is to be for their salvation only. Let the Donatists also blush, who, desiring to confine Christ to one place, have said that He is in Africa only, and not in other countries.

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

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

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

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

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

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

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

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

Go ye, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Ghost, speaking indeed of one name, but distinguishing them into three Persons.

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

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

(de Trin. ii. 1 &c.) For what part of the salvation of men is there that is not contained in this Sacrament? All things are full and perfect, as proceeding from Him who is full and perfect. The nature of His relation is expressed in the title Father; but He is nothing but Father; for not after the manner of men does He derive from somewhat else that He is Father, being Himself Unbegotten, Eternal, and having the source of His being in Himself, known to none, save the Son. The Son is the Offspring of the Unbegotten, One of the One, True of the True, Living of the Living, Perfect of the Perfect, Strength of Strength, Wisdom of Wisdom, Glory of Glory; the Image of the Unseen God, the Form of the Unbegotten Father. Neither can the Holy Spirit be separated from the confession of the Father and the Son. And this consolation of our longing desires is absent from no place. He is the pledge of our hope in the effects of His gifts, He is the light of our minds, He shines in our souls. These things as the heretics cannot change, they introduce into them their human explanations. As Sabellius who identifies the Father with the Son, thinking the distinction to be made rather in name than in person, and setting forth one and the same Person as both Father and Son. As Ebion, who deriving the beginning of His existence from Mary, makes Him not Man of God, but God of man. As the Arians, who derive the form, the power, and the wisdom of God out of nothing, and in time. What wonder then that men should have diverse opinions about the Holy Spirit, who thus rashly after their own pleasure create and change the Son, by whom that Spirit is bestowed?

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

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

They first then teach all nations, and when taught dip them in water. For it may not be that the body receive the sacrament of Baptism, unless the soul first receive the truth of the Faith. In the name of the Father, the Son, and the Holy Ghost, that they whose Godhead is one should be conferred at once, to name this Trinity, being to name One God.

(Didymi Lib. ii. de Spir. Sanct.) And though some one there may be of so averse a spirit as to undertake to baptize in such sort as to omit one of these names, therein contradicting Christ Who ordained this for a law, his baptism will effect nothing; those who are baptized by him will not be at all delivered from their sins. From these words we gather how undivided is the substance of the Trinity, that the Father is verily the Father of the Son, and the Son verily the Son of the Father, and the Holy Spirit the Spirit of both the Father and the Son, and also the Spirit of wisdom and of truth, that is, of the Son of God. This then is the salvation of them that believe, and in this Trinity is wrought the perfect communication of ecclesiastical discipline.

"Go ye, make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you;" giving the one charge with a view to doctrine, the other concerning commandments. And of the Jews He makes no mention, neither brings forward what had been done, nor upbraids Peter with his denial, nor any one of the others with their flight, but having put into their hands a summary of the doctrine, that expressed by the form of baptism, commands them to pour forth over the whole world.

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

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

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

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

Accordingly, after one of these had been struck off, He commanded the eleven others, on His departure to the Father, to "go and teach all nations, who were to be baptized into the Father, and into the Son, and into the Holy Ghost." Immediately, therefore, so did the apostles, whom this designation indicates as "the sent.

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

For the law of baptizing has been imposed, and the formula prescribed: "Go," He saith, "teach the nations, baptizing them into the name of the Father, and of the Son, and of the Holy Spirit." The comparison with this law of that definition, "Unless a man have been reborn of water and Spirit, he shall not enter into the kingdom of the heavens," has tied faith to the necessity of baptism.

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

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

('Beda in Hom.' non occ.) It is made a question how He says here, I am with you, John 16:5. when we read elsewhere that He said, I go unto him that sent me. What is said of His human nature is distinct from what is said of His divine nature. He is going to His Father in His human nature, He abides with His disciples in that form in which He is equal with the Father. When He says, to the end of the world, He expresses the infinite by the finite; for He who remains in this present world with His elect, protecting them, the same will continue with them after the end, rewarding them.

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

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

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

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

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

Observe the order of these injunctions. He bids the Apostles first to teach all nations, then to wash them with the sacrament of faith, and after faith and baptism then to teach them what things they ought to observe; Teaching them to observe all things whatsoever I have commanded you.

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

And with regard to our having Him really always with us, He saith, "Lo, I am with you alway, even unto the end of the world." From all which it is evident, that for no other object was this said, but that the rebuke of the disciples might not wither the faith of the woman, just then budding.

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

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

(Serm. 72. 3.) For by ascending into heaven He does not desert His adopted; but from above strengthens to endurance, those whom He invites upwards to glory. Of which glory may Christ make us partakers, Who is the King of glory, God blessed for ever, AMEN.

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

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

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

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

"Blessed," it says, "are the poor." Not all the poor are blessed, for poverty is neutral. The poor can be either good or evil, unless, perhaps, the blessed pauper is to be understood as he whom the prophet described, saying, "A righteous poor man is better than a rich liar." Blessed is the poor man who cried and whom the Lord heard. Blessed is the man poor in offense. Blessed is the man poor in vices. Blessed is the poor man in whom the prince of this world finds nothing. Blessed is the poor man who is like that poor Man who, although he was rich, became poor for our sake. Matthew fully revealed this when he said, "Blessed are the poor in spirit." One poor in spirit is not puffed up, is not exalted in the mind of his own flesh. This beatitude is first, when I have laid aside every sin, and I have taken off all malice, and I am content with simplicity, destitute of evils. All that remains is that I regulate my conduct. For what good does it do me to lack worldly goods, unless I am meek and gentle?

Let us see how St. Luke encompassed the eight blessings in the four. We know that there are four cardinal virtues: temperance, justice, prudence and fortitude. One who is poor in spirit is not greedy. One who weeps is not proud but is submissive and tranquil. One who mourns is humble. One who is just does not deny what he knows is given jointly to all for us. One who is merciful gives away his own goods. One who bestows his own goods does not seek another's, nor does he contrive a trap for his neighbor. These virtues are interwoven and interlinked, so that one who has one may be seen to have several, and a single virtue befits the saints. Where virtue abounds, the reward too abounds.… Thus temperance has purity of heart and spirit, justice has compassion, patience has peace, and endurance has gentleness.

But being about to utter His divine oracles, He begins to rise higher; although He stood in a low place, yet as it is said, He lifted up his eyes. What is lifting up the eyes, but to disclose a more hidden light?

Now Luke mentions only four blessings, but Matthew eight; but in those eight are contained these four, and in these four those eight. For the one has embraced as it were the four cardinal virtues, the other has revealed in those eight the mystical number. For as the eighth 1 is the accomplishment of our hope, so is the eighth also the completion of the virtues. But each Evangelist has placed the blessings of poverty first, for it is the first in order, and the purest, as it were, of the virtues; for he who has despised the world shall reap an eternal reward. Now can any one obtain the reward of the heavenly kingdom who, overcome by the desires of the world, has no power of escape from them? Hence it follows, He said, Blessed are the poor.

In that He says, Blessed are the poor, thou hast temperance; which abstains from sin, tramples upon the world, seeks not vain delights. In Blessed are they that hunger, thou hast righteousness; for he who hungers suffers together with the hungry, and by suffering together with him gives to him, by giving becomes righteous, and his righteousness abideth for ever. In Blessed are they that weep now (Ps. 112:9.), thou hast prudence; which is to weep for the things of time, and to seek those which are eternal. In Blessed are ye when men hate you, thou hast fortitude; not that which deserves hatred for crime, but which suffers persecution for faith. For so thou wilt attain to the crown of suffering, if thou slightest the favour of men, and seekest that which is from God. Temperance therefore brings with it a pure heart; righteousness, mercy; prudence, peace; fortitude, meekness. The virtues are so joined and linked to one another, that he who has one seems to have many; and the Saints have each one especial virtue, but the more abundant virtue has the richer reward. What hospitality in Abraham, what humility, but because he excelled in faith, he gained the preeminence above all others. To every one there are many rewards because many incentives to virtue, but that which is most abundant in a good action, has the most exceeding reward.

(in Ps. 33.) But not every one oppressed with poverty is blessed, but he who has preferred the commandment of Christ to worldly riches. For many are poor in their possessions, yet most covetous in their disposition; these poverty does not save, but their affections condemn. For nothing involuntary deserves a blessing, because all virtue is characterized by the freedom of the will. Blessed then is the poor man as being the disciple of Christ, Who endured poverty for us. For the Lord Himself has fulfilled every work which leads to happiness, leaving Himself an example for us to follow.

And he, lifting his eyes towards his disciples, said, Blessed are the poor, for yours is the kingdom of God. And although he speaks generally to all, yet he more specifically lifts his eyes towards the disciples, so that to those who perceive the word with the attentive ear of the heart, he may more broadly reveal the light of inward savor. This is similar to what Matthew says: And when he sat down, his disciples came to him, and he opened his mouth and taught them, saying: Blessed are the poor in spirit (Matt. V). For those to whom he opens his mouth while sitting on the mountain to hear lofty things, he directs his eyes standing in the plain, so that they may plainly understand what they have heard. Therefore, blessed are the poor. Certainly not all, but only those who regard all the heights of the present age as nothing, even if they may seem lofty. Who are rightly deemed worthy of the gift of the heavenly kingdom, because they are found to be stripped of the desire for human delight. Such poverty as King David, declaring the poverty he endured, said: But I am poor and needy. And elsewhere, not only considering earthly things as trivial, but even the heavenly ones for the Lord's sake, saying: For what is there for me in heaven, and what have I desired on earth besides thee (Psalm LXXII)? Soon, when he had fixed the anchor of his hope, he manifests by adding: But for me it is good to cling to God, to put my trust in the Lord God. Otherwise, some in the most wretched condition of poverty, both here lack the joys of the world due to the scarcity of things, and there lack the kingdom of God due to the wickedness of their deeds.

And although He speaks in a general way to all, yet more especially He lifts up His eyes on His disciples; for it follows, on his disciples, that to those who receive the word listening attentively with the heart, He might reveal more fully the light of its deep meaning.

Concerning the promise of the beatitudes, note that he promises four things, namely the kingdom, which consists in participation in divine power; fullness, which consists in the taste of divine goodness; laughter, which consists in the contemplation of divine truth; and a great reward, which consists in the duration of eternity. And these four are designated in Ephesians three: "That you may be able," he says, "to comprehend with all the Saints what is the length, breadth, height, and depth"; the length of eternity, the breadth of goodness, the height of power, and the depth of wisdom or truth. Moreover, he promises these four things to four kinds of merits that raise us to God and build up our free will. For the kingdom of wealth is promised to those who despise temporal goods, such as are the poor; the banquet of abundance to those who desire spiritual things, and these are called the hungry; the laughter of delight to those who detest the evils of sin, and these are called the weeping; the multitude of reward to those who endure the evils of punishment, and these are the patient. In these four is enclosed the perfection of the human will with respect to a twofold good and with respect to a twofold evil.

First, therefore, he promises to the poor the kingdom of wealth on account of their contempt of temporal things, and such were the disciples, and therefore he says: And he, lifting up his eyes upon his disciples, said: Blessed are the poor, etc. By lifting up his eyes he calls them blessed, because "the eyes of the Lord are upon the just," and especially upon the poor: Ecclesiasticus eleven: "There is a man who is feeble and in need of recovery, lacking in strength and abounding in poverty, and the eye of the Lord looked upon him for good." Moreover, he calls these poor blessed because they are prepared for beatitude. And therefore he adds: For yours is the kingdom of God, which indeed is very great. For in the Psalm: "Your kingdom, O Lord, is a kingdom of all ages." This he says belongs to the poor, because the poor are its heirs, according to that passage in James two: "Has not God chosen the poor in this world, rich in faith, heirs of the kingdom which God has promised to those who love him?" "Better therefore is the poor man who walks in his simplicity than the rich man who twists his lips and is foolish," Proverbs nineteen.

And note that he says is in the present tense, either on account of the certainty of the promise, or also because the truly poor now in a certain way begin to be kings, according to that passage in 2 Corinthians 6: "As having nothing and yet possessing all things." "For their deep poverty has abounded unto the riches of simplicity," as is said in 2 Corinthians 8. Whence the evangelical or voluntary poor are now to be reckoned as already blessed, not wretched. Seneca: "No one is born rich: whoever comes forth into the light is commanded to be content with bread and milk." "No one is poor amid these things: among which if anyone has enclosed his desire, he will be able to contend with Jupiter concerning happiness." And note that he begins from poverty, because, as Ambrose says there, "poverty is the first parent of virtues, because he who has despised worldly things will merit eternal things," an imitator of that poor one "who, though he was rich, became poor for our sake," 2 Corinthians 8.

Of poverty--the affliction which actually or potentially includes all other afflictions--I would not dare to speak as from myself; and those who reject Christianity will not be moved by Christ's statement that poverty is blessed. But here a rather remarkable fact comes to my aid. Those who would most scornfully repudiate Christianity as a mere "opiate of the people" have a contempt for the rich, that is, for all mankind except the poor. They regard the poor as the only people worth preserving from "liquidation", and place in them the only hope of the human race. But this is not compatible with a belief that the effects of poverty on those who suffer it are wholly evil; it even implies that they are good. The Marxist thus finds himself in real agreement with the Christian in those two beliefs which Christianity paradoxically demands--that poverty is blessed and yet ought to be removed.

After the ordination of the Apostles, the Saviour directed His disciples to the newness of the evangelical life.

In the Gospel according to St. Matthew it is said, Blessed are the poor in spirit, that we should understand the poor in spirit to be one of a modest and somewhat depressed mind. Hence our Saviour says, Learn from me, for I am meek and lowly of heart. But Luke says, Blessed are the poor, without the addition of spirit, calling those poor who despise riches. For it became those who were to preach the doctrines of the saving Gospel to have no covetousness, but their affections set upon higher things.

But when the celestial kingdom is considered in the many gradations of its blessings, the first step in the scale belongs to those who by divine instinct embrace poverty. Such did He make those who first became His disciples; therefore He says in their person, For yours is the kingdom of heaven, as pointedly addressing Himself to those present, upon whom also He lifted up His eyes.

The poor have many other vices, but, at least, they are never realistic. The poor are melodramatic and romantic in grain; the poor all believe in high moral platitudes and copy-book maxims; probably this is the ultimate meaning of the great saying, "Blessed are the poor." Blessed are the poor, for they are always making life, or trying to make life like an Adelphi play.

There remains always this great boast, perhaps the greatest boast that is possible to human nature. I mean the great boast that the most unhappy part of our population is also the most hilarious part. The poor can forget that social problem which we (the moderately rich) ought never to forget. Blessed are the poor; for they alone have not the poor always with them. The honest poor can sometimes forget poverty. The honest rich can never forget it.

But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which isessentially and of its own nature good. Hence, according to Matthew, men are blessed who account righteousness in the place of food and drink; by righteousness I mean not a particular but an universal virtue, which he who hungers after is said to be blessed.

The phrase "lift up your eyes" occurs in many places in Scripture. By this expression, the divine Word admonishes us to exalt and lift up our thoughts. It invites us to elevate the insight that lies below in a rather sickly condition and is stooped and completely incapable of looking up. For instance, it is written in Isaiah, "Lift up your eyes on high and see. Who has made all these things known?"The Savior too, when he is about to deliver the Beatitudes, lifts up his eyes to the disciples and says "blessed" are such and such.

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

"Then Caiaphas attempted to impugn the doctrine of Jesus, saying that He spoke vain things, for He said that the poor are blessed; and promised earthly rewards; and placed the chief gift in an earthly inheritance; and promised that those who maintain righteousness shall be satisfied with meat and drink; and many things of this sort He is charged with teaching. Thomas, in reply, proves that his accusation is frivolous; showing that the prophets, in whom Caiaphas believes, taught these things much more, and did not show in what manner these things are to be, or how they are to be understood; whereas Jesus pointed out how they are to be taken. And when he had spoken these things, and others of like kind, Thomas also held his peace."

But even now you have the Lord's sayings, as examples taking away from you all excuse. For what is it you say? "I shall be in need." But the Lord calls the needy "happy." "I shall have no food.

"Blessed are the needy" (for no less than this is required for interpreting the word in the Greek, "because theirs is the kingdom of heaven." Now this very fact, that He begins with beatitudes, is characteristic of the Creator, who used no other voice than that of blessing either in the first fiat or the final dedication of the universe: for "my heart," says He, "hath indited a very good word.

"Blessed are the needy, because theirs is the kingdom of heaven." "He hath sent me to bind up the broken-hearted.

To a Christian believer it is irksome to wed a believer inferior to herself in estate, destined as she will be to have her wealth augmented in the person of a poor husband! For if it is "the pour," not the rich, "whose are the kingdoms of the heavens," the rich will find more in the poor (than she brings him, or than she would in the rich).

Purify yourself with your tears. Wash yourselves with mourning. If you weep for yourself, another will not weep for you.… One who is a sinner weeps for himself and rebukes himself, that he may become righteous, for just people accuse themselves of sin. Let us pursue order, because it is written, "Set in order love in me." I have laid down sin. I have tempered my conduct. I have wept for my transgressions. I begin to hunger. I hunger for righteousness. The sick, when he is seriously ill, does not hunger, because the pain of the illness excludes hunger. What is the hunger for righteousness? What is the bread of which it is said, "I have been young and am old, and I have not seen the righteous man forsaken, nor his seed begging bread"? Surely one who is hungry seeks increase of strength. What greater increase of virtue is there than the rule of righteousness?

If you propose a choice between these two things, which is better, to laugh or to cry? Is there anybody who wouldn't prefer to laugh? Because repentance involves a beneficial sorrow, the Lord presented tears as a requirement and laughter as the resulting benefit. How? When he says in the Gospel, "Blessed are those who cry, because they shall laugh." So crying is a requirement, laughter the reward, of wisdom. He wrote laughter to mean joy. He did not mean howling with laughter but jumping for joy.

(Hom. de Grat. act.) But He promises laughing to those who weep; not indeed the noise of laughter from the mouth, but a gladness pure and unmixed with aught of sorrow.

Blessed are you who hunger now, for you shall be satisfied. Matthew explains what it means to hunger, that is, to thirst for righteousness. He teaches us very clearly that we should never consider ourselves sufficiently righteous, but should always love and even burn for daily progress in righteousness. The Psalmist, burning with desire for heavenly things, shows that perfect satisfaction cannot come in this age but in the future, saying: As for me, I shall appear in righteousness before your face; I shall be satisfied when your glory is revealed (Psalm 17:15). It can also simply be understood: Blessed are you who hunger now, who discipline your body and make it a slave (1 Corinthians 9:27), who give yourselves to the word in hunger and thirst (2 Corinthians 11:27), because you will then enjoy the fullness of heavenly joys.

Blessed are you who weep now, for you shall laugh. Those who weep not for the losses of temporal goods but for the detriment of spiritual virtues will be consoled by eternal bliss. Here we are commanded not only to weep for our own sins but also for the sins of our neighbors. If we love them as ourselves, we must consequently rejoice at their progress and grieve at their failings; and not only grieve but be moved to tears. Thus Samuel and David mourned the sin and death of Saul. Thus the Lord Himself wept over the sinful city, and, moved with compassion for the grieving sisters, wept over Lazarus, whom He was to resurrect by His divine majesty, showing human pity first. Mystically, this signifies that those who are dead in sin should be mourned by their neighbors so that they may revive. The promise that those who weep now will laugh should not be understood childishly; in the language of Scripture, laughter signifies inner exaltation and joy of the mind. As Sarah said: God has brought me laughter (Genesis 21:6). And in Job it is said: The lips of the truthful shall be filled with laughter. By these names, as I said, the inward joy of the soul is depicted.

That is, blessed are ye who chasten your body and subject it to bondage, who in hunger and thirst give heed to the word, for then shall ye receive the fulness of heavenly joys.

Plainly instructing us, that we ought never to account ourselves sufficiently righteous, but always desire a daily increase in righteousness, to the perfect fulness of which the Psalmist shows us that we can not arrive in this world, but in the world to come. I shall be satisfied when thy glory shall be made manifest (Ps. 17:15.). Hence it follows, For ye shall be filled.

Secondly, he promises to those who hunger the banquet of abundance on account of the desire for spiritual things: and this he indicates when he adds: Blessed are you who now hunger, namely for the food of justice, according to what is said in the Gloss on Matthew 5. For you shall be satisfied, through the banquet of abundance. Ambrose: "He who hungers seeks an increase of strength," according to that passage in Ecclesiasticus 24: "Those who eat me will hunger still more, and those who drink me will thirst still more." Those hunger for justice who can say with Jesus that word in John 4: "My food is to do the will of my Father." Those also hunger for justice who for love of justice willingly endure hunger: and these can say with the Apostle that word in 1 Corinthians 4: "Even unto this hour we hunger and thirst." Such were those holy Fathers, of whom in Hebrews 11 it is said that "they went about in sheepskins, destitute, afflicted, tormented," etc. Such shall be satisfied by the Lord, because, Revelation 7, "they shall hunger no more, neither thirst anymore, nor shall the sun fall upon them, nor any heat, for the Lamb who is in the midst of the throne shall rule them." And this will be in the divine glory, according to what is said in the Psalm: "I shall be satisfied when your glory shall appear"; and again: "They shall be inebriated with the abundance of your house, and you shall give them to drink of the torrent of your pleasure." And so is fulfilled that word in 1 Kings 2: "The hungry were filled." Nor is this surprising, because, Isaiah 25, "the Lord of hosts shall make for all peoples on this mountain a feast of vintage, of rich things full of marrow, of refined vintage"; and again, according to that word of the Psalm: "He fed them with the fat of wheat, and from the rock he satisfied them with honey."

Third, he promises the laughter of joy to those who weep on account of repentance for the evil of sin, when he adds: Blessed are you who now weep, namely for evils committed, as Hezekiah, "turning to the wall," "wept with great weeping," as is said in Isaiah thirty-eight; as also Peter, of whom in Matthew twenty-six after the denial it is said that "going out he wept bitterly"; and Job thirty: "My harp is turned to mourning, and my organ into the voice of those who weep." Or for the sins of others, as David over Saul, II Kings one; so Christ over Jerusalem, below in chapter nineteen: "Seeing the city, he wept over it." Or: you now weep, namely for the miseries of others: Job thirty: "I wept once over him who was afflicted"; Romans twelve: "Weep with those who weep." Or: You who now weep, for escaping the temptations of sins and their consequences: in Judges two it is said that "when the Angel of the Lord spoke to the children of Israel, they lifted up their voice and wept. And the name of that place was called the place of weepers—or of tears." And this place is the state of the present life, which lasts only until now. And therefore he says: You who now weep: I Peter one: "Though now for a little while, if need be, you are made sorrowful in various temptations, that the testing of your faith, much more precious than gold which is tried by fire, may be found unto praise," etc. Or: You who now weep, namely from desire for eternal things, and this is the proper understanding: John sixteen: "You shall weep and lament, but the world shall rejoice, and you shall be sorrowful; but your sorrow shall be turned into joy"; and the Psalm: "My tears have been my bread day and night, while it is said to me daily: Where is your God?" To these he says: you are blessed, because you shall laugh, with a spiritual laughter, which consists in the joy of the mind through the contemplation of truth: Job eight: "Your mouth shall be filled with laughter, and your lips with rejoicing"; for it is said in Proverbs thirty-one: "Strength and beauty are her clothing, and she shall laugh in the last day." This laughter shall be over one's own goods and those of others, according to what is said of Sarah in Genesis twenty-one: "The Lord has made laughter for me, and whoever hears of it will laugh with me."

After having commanded them to embrace poverty, He then crowns with honour those things which follow from poverty. It is the lot of those who embrace poverty to be in want of the necessaries of life, and scarcely to be able to get food. He does not then permit His disciples to be fainthearted on this account, but says, Blessed are ye who hunger now.

But poverty is followed not only by a want of those things which bring delight, but also by a dejected look, because of sorrow. Hence it follows, Blessed are ye that weep. He blesses those who weep, not those who merely drop tears from their eyes, (for this is common to the believing and unbelieving, when sorrow befals them,) but rather He calls those blessed, who shun a careless life, mixed up with sin, and devoted to carnal pleasures, and refuse enjoyments almost weeping from their hatred of all worldly things.

(de Beat. orat. 4.) But in a deeper sense, as they who partake of bodily food vary their appetites according to the nature of the things to be eaten; so also in the food of the soul, by some indeed that is desired which depends upon the opinion of men, by others, that which is essentially and of its own nature good. Hence, according to Matthew, men are blessed who account righteousness in the place of food and drink; by righteousness I mean not a particular but an universal virtue, which he who hungers after is said to be blessed.

(ubi sup.) For to those who hunger and thirst after righteousness He promises abundance of the things they desire. For none of the pleasures which are sought in this life can satisfy those who pursue them. But the pursuit of virtue alone is followed by that reward, which implants a joy in the soul that never faileth.

(Hom. 18. ad pop. Ant.) But godly sorrow is a great thing, and it worketh repentance to salvation. Hence St. Paul when he had no failings of his own to weep for, mourned for those of others. Such grief is the source of gladness, as it follows, For ye shall laugh. For if we do no good to those for whom we weep, we do good to ourselves. For he who thus weeps for the sins of others, will not let his own go unwept for; but the rather he will not easily fall into sin. Let us not be ever relaxing ourselves in this short life, lest we sigh in that which is eternal. Let us not seek delights from which flow lamentation, and much sorrow, but let us be saddened with sorrow which brings forth pardon. We often find the Lord sorrowing, never laughing.

For even if you suppose that the promises of the Creator were earthly, but that Christ's are heavenly, it is quite clear that heaven has been as yet the property of no other God whatever, than Him who owns the earth also; quite clear that the Creator has given even the lesser promises (of earthly blessing), in order that I may more readily believe Him concerning His greater promises (of heavenly blessings) also, than (Marcion's god), who has never given proof of his liberality by any preceding bestowal of minor blessings. "Blessed are they that hunger, for they shall be filled." I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.

Meanwhile the promise of fulness to the hungry is a provision of God the Creator. "Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

"Blessed are they that hunger, for they shall be filled." I might connect this clause with the former one, because none but the poor and needy suffer hunger, if the Creator had not specially designed that the promise of a similar blessing should serve as a preparation for the gospel, that so men might know it to be His.

"Blessed are they that weep, for they shall laugh." Turn again to the passage of Isaiah: "Behold, my servants shall exult with joy, but ye shall be ashamed; behold, my servants shall be glad, but ye shall cry for sorrow of heart.

How unworthy, also, is the way in which you interpret to the favour of your own lust the fact that the Lord "ate and drank" promiscuously! But I think that He must have likewise "fasted" inasmuch as He has pronounced, not "the full; "but "the hungry and thirsty, blessed: " (He) who was wont to profess "food" to be, not that which His disciples had supposed, but "the thorough doing of the Father's work; " teaching "to labour for the meat which is permanent unto life eternal; " in our ordinary prayer likewise commanding us to request "bread," not the wealth of Attalus therewithal.

Do you also rejoice when ye suffer such things, for ye shall be blessed in that day.

Blessed are you when men hate you, and when they separate you, and reproach you. He who for the sake of the wealth of the inheritance of Christ in the saints, for the sake of the bread of eternal life, and for the hope of the heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not fear to keep these virtues amidst adversities. For although men may hate with a wicked heart, they cannot harm the beloved heart of Christ. Let them separate and expel from the synagogue, Christ will find and strengthen. Let them reproach the name of the Crucified, He Himself raises the dead with Him and makes them sit in the heavenly places (Ephesians II).

And they will cast out your name as evil, for the sake of the Son of Man. The name he says signifies the name of Christians, which, as far as their memory goes, has very often been erased and cast out by the Gentiles and Jews, with no longer any cause for hatred except for the Son of Man, because, evidently, believers would want to make the name of Christ their own surname; and therefore the persecutors of the highest name are, not unjustly, marked by the name of men. Blessed (He says) are you when men hate you, teaching them that they will be harassed by men, but will be blessed beyond men.

He then who on account of the riches of the inheritance of Christ, for the bread of eternal life, for the hope of heavenly joys, desires to suffer weeping, hunger, and poverty, is blessed. But much more blessed is he who does not shrink to maintain these virtues in adversity. Hence it follows, Blessed are ye when men shall hate you. For although men hate, with their wicked hearts they can not injure the heart that is beloved by Christ, It follows, And when they shall separate you. Let them separate and expel you from the synagogue. Christ finds you out, and strengthens you. It follows; And shall reproach you. Let them reproach the name of the Crucified, He Himself raises together with Him those that have died with Him, and makes them sit in heavenly places. It follows, And cast out your name as evil. Here he means the name of Christian, which by Jews and Gentiles as far as they were able was frequently erased from the memory, and east out by men, when there was no cause for hatred, but the Son of man; for in truth they who believed on the name of Christ, wished to be called after His name. Therefore He teaches that they are to be persecuted by men, but are to be blessed beyond men. As it follows, Rejoice ye in that day, and weep for joy, for behold your reward is great in heaven.

Fourth, he promises to those who suffer the greatness of the reward on account of endurance in the evil of punishment, when he adds: Blessed shall you be, when men shall hate you, namely with respect to the act of the heart. Most fittingly he says: men, that is, those who are animal-like and bestial, because "man, when he was in honor, did not understand: he was compared to senseless beasts and was made like unto them"; First Corinthians 3: "Whereas there is among you jealousy and contention, are you not carnal, and do you not walk according to man"? according to that man, namely, of whom it is said in Sirach 28: "Man reserves wrath for man." These hate the servants of Christ: Proverbs 19: "The brothers of the poor man hate him"; and Matthew 10: "You shall be hated by all men for my name's sake."

With respect to the act of deed he adds: And when they shall separate you, namely by casting you out of the synagogues, according to that passage in John 9: "The Jews had already conspired that if anyone should confess him to be the Christ, he should be put out of the synagogue," and thus would be separated from others in reproach, even from his own household members, just as the Lord foretold would come to pass for his disciples: Matthew 10: "I have come to set a man against his father"; and afterward it is added: "And a man's enemies shall be those of his own household."

With respect to the act of the mouth he adds: And shall reproach you, reviling you, and shall cast out your name as evil, by defaming; First Peter 4: "If you are reproached in the name of Christ, you shall be blessed"; James 2: "They blaspheme the good name that has been invoked over you," because they call good evil, according to that passage in Matthew 5: "They shall say all manner of evil against you falsely, for my sake." And because not just any punishment makes a Martyr unless the proper cause is present, therefore he adds: On account of the Son of Man: First Peter 3: "If you suffer anything for the sake of justice, you shall be blessed," that is, for the sake of Christ, "who was made by God wisdom and justice and sanctification." And for this threefold justice Paul wished to suffer; Acts 21: "I am prepared not only to be bound, but also to be killed in Jerusalem for the sake of Christ Jesus."

And, "Blessed are ye when men shall hate you, when they shall separate you, when they shall cast out your name as evil, for the Son of man's sake;" if we do not detest our persecutors, and undergo punishments at their hands, not hating them under the idea that we have been put to trial more tardily than we looked for; but knowing this also, that every instance of trial is an occasion for testifying.

Which things must all now be considered by us, that no one may desire anything from the world that is now dying, but may follow Christ, who both lives for ever, and quickens His servants, who are established in the faith of His name. For there comes the time, beloved brethren, which our Lord long ago foretold and taught us was approaching, saying, "The time cometh, that whosoever killeth you will think that he doeth God service. And these things they will do unto you, because they have not known the Father nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them." Nor let any one wonder that we are harassed with constant persecutions, and continually tried with increasing afflictions, when the Lord before predicted that these things would happen in the last times, and has instructed us for the warfare by the teaching and exhortation of His words. Peter also, His apostle, has taught that persecutions occur for the sake of our being proved, and that we also should, by the example of righteous men who have gone before us, be joined to the love of God by death and sufferings. For he wrote in his epistle, and said, "Beloved, think it not strange concerning the fiery trial which is thing happened unto you; but as often as ye partake in Christ's sufferings, rejoice in all things, that when His glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached in the name of Christ, happy are ye; for the name of the majesty and power of the Lord resteth on you, which indeed on their part is blasphemed, but on our part is glorified." Now the apostles taught us those things which they themselves also learnt from the Lord's precepts and the heavenly commands, the Lord Himself thus strengthening us, and saying, "There is no man that hath left house, or land, or parents, or brethren, or sisters, or wife, or children, for the kingdom of God's sake, who shall not receive sevenfold more in this present time, and in the world to come life everlasting." And again He says, "Blessed are ye when men shall hate you, and shall separate you from their company, and shall cast you out, and shall reproach your name as evil for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold your reward is great in heaven."

But how can they follow Christ, who are held back by the chain of their wealth? Or how can they seek heaven, and climb to sublime and lofty heights, who are weighed down by earthly desires? They think that they possess, when they are rather possessed; as slaves of their profit, and not lords with respect to their own money, but rather the bond-slaves of their money. These times and these men are indicated by the apostle, when he says, "But they that will be rich, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and in perdition. For the root of all evil is the love of money, which, while some have coveted, they have erred from the faith, and pierced themselves through with many sorrows." But with what rewards does the Lord invite us to contempt of worldly wealth? With what compensations does He atone for the small and trifling losses of this present time? "There is no man," saith He, "that leaves house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but he shall receive seven fold even in this time, but in the world to come life everlasting." If we know these things, and have found them out from the truth of the Lord who promises, not only is not loss of this kind to be feared, but even to be desired; as the Lord Himself again announces and warns us, "Blessed are ye when men shall persecute you, and when they shall separate you from their company, and shall cast you out, and shall speak of your name as evil, for the Son of man's sake! Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven."

What hope and reward remains for the righteous and for martyrs after the conflicts and sufferings of this present time, The Holy Spirit shows and predicts by Solomon, saying: "And although in the sight of men they suffered torments, yet their hope is full of immortality. And having been troubled in a few things, they shall be in many happily ordered, because God has tried them, and has found them worthy of Himself. As gold in the furnace, He hath tried them; and as whole burnt-offerings of sacrifice, He hath received them, and in its season there will be respect of them. They will shine and run about as sparks in a place set with reeds. They shall judge the nations, and have dominion over the peoples; and their Lord shall reign for ever." In the same also our vengeance is described, and the repentance of those who persecute and molest us is announced. "Then," saith he," shall the righteous stand in great constancy before such as have afflicted them, and who have taken away their labours; when they see it, they shall be troubled with a horrible fear: and they shall marvel at the suddenness of their unexpected salvation, saying among themselves, repenting and groaning for anguish of spirit, These are they whom we had sometime in derision and as a proverb of reproach. We fools counted their life madness, and their end to be without honour. How are they numbered among the children of God, and their lot is among the saints! Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun hath not risen upon us. We have been wearied in the way of unrighteousness and perdition, and have walked through hard deserts, but have not known the way of the Lord. What hath pride profited us, or what hath the boasting of riches brought to us? All these things have passed away like a shadow." Likewise in the cxvth Psalm is shown the price and the reward of suffering: "Precious," it says, "in the sight of the Lord is the death of His saints. In the cxxvth Psalm also is expressed the sadness of the struggle, and the joy of the retribution: "They who sow," it says. "in tears, shall reap in joy. As they walked, they walked and wept, casting their seeds; but as they come again, they shall come in exultation, bearing their sheaves." And again, in the cxviiith Psalm: "Blessed are those that are undefiled in the way, who walk in the law of the Lord. Blessed are they who search His testimonies, and seek Him out with their whole heart." Moreover, the Lord in the Gospel, Himself the avenger of our persecution and the rewarder of our suffering, says: "Blessed are they who suffer persecution for righteousness' sake, for theirs is the kingdom of heaven." And again: "Blessed shall ye be when men shall hate you, and shall separate you, and shall expel you, and shall revile your name as evil, for the Son of man's sake. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven." And once more: "Whosoever shall lose his life for my sake, the same shall save it." Nor do the rewards of the divine promise attend those alone who are reproached and slain; but if the passion itself, be wanting to the faithful, while their faith has remained sound and unconquered, and having forsaken and contemned all his possessions, the Christian has shown that he is following Christ, even be also is honoured by Christ among the martyrs, as He Himself promises and says: "There is no man that leaveth house, or land, or parents, or brethren, or wife, or children, for the kingdom of God's sake, but shall receive seven times as much in this present time, and in the world to come eternal life." In the Apocalypse also He says the same thing: "And I saw," saith he, "the souls of them that were slain for the name of Jesus and the word of God." And when he had placed those who were slain in the first place, he added, saying: "And whosoever had not worshipped the image of the beast, neither had received his mark upon their forehead or in their hand; "all these he joins together, as seen by him at one time in the same place, and says, "And they lived and reigned with Christ." He says that all live and reign with Christ, not only who have been slain; but even whosoever, standing in firmness of the faith and in the fear of God, have not worshipped the image of the beast, and have not consented to his deadly and sacrilegious edicts.

Of the benefits of martyrdom. In the Proverbs of Solomon: "The faithful martyr delivers his soul from evils." Also in the same place: "Then shall the righteous stand in great boldness against them who have afflicted them, and who took away their labours. When they see them, they shall be disturbed with a horrible fear; and they shall wonder at the suddenness of their unhoped-for salvation, saying among themselves, repenting and groaning with distress of spirit, These are they whom some time we had in derision, and in the likeness of a proverb; we fools counted their life madness, and their end without honour. How are they reckoned among the children of God, and their lot among the saints! Therefore we have wandered from the way of truth, and the light of righteousness has not shined upon us, and the sun has not risen upon us. We have been wearied in the way of iniquity and of perdition, and we have walked through difficult solitudes; but we have not known the way of the Lord. What hath pride profited us? or what hath the boasting of riches brought to us? All these things have passed away as a shadow." Of this same thing in the cxvth Psalm: "Precious in the sight of the Lord is the death of His saints." Also in the cxxvth Psalm: "They who sow in tears shall reap in joy. Walking they walked, and wept as they cast their seeds; but coming they shall come in joy, raising up their laps." Of this same thing in the Gospel according to John: "He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal." Also in the same place: "But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you." Also in the same place: "The hour shall come, that every one that killeth you shall think he doeth service to God l but they shall do this also because they have not known the Father nor me." Of this same matter, according to Matthew: "Blessed are they which shall suffer persecution for righteousness' sake; for theirs is the kingdom of heaven." Also in the same place: "Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna." Also in the same place: "Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved." Of this same thing, according to Luke: "Blessed shall ye be when men shall hate you, and shall separate you (from their company), and shall drive you out, and shall speak evil of your name, as wicked, for the Son of man's sake. Rejoice in that day, and exult; for, lo, your reward is great in heaven." Also in the same place: "Verily I say unto you, There is no man that leaveth house, or parents, or brethren, or wife, or children, for the sake of the kingdom of God, and does not receive seven times as much in this present time, but in the world to come life everlasting." Of this same thing in the Apocalypse: "And when he had opened the fifth seal, I saw under the altar of God the souls of them that were slain on account of the word of God and His testimony. And they cried with a loud voice, saying, How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth? And unto every one of them were given white robes; and it was said to them, that they should rest still for a short time, until the number of their fellow-servants, and of their brethren, should be fulfilled, and they who shall afterwards be slain, after their example." Also in the same place: "After these things I saw a great crowd, which no one among them could number, from every nation, and from every tribe, and from every people and tongue, standing before the throne and before the Lamb; and they were clothed with white robes, and palms were in their hands. And they said with a loud voice, Salvation to our God, that sitteth upon the throne, and to the Lamb. And one of the elders answered and said to me, What are these which are clothed with white robes? who are they, and whence have they come? And I said unto him, My lord, thou knowest. And he said unto me, These are they who have come out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore they are before the throne of God, and serve Him day and night in His temple; and He who sitteth upon the throne shall dwell among them. They shall neither hunger nor thirst ever; and neither shall the sun fall upon them, nor shall they suffer any heat: for the Lamb who is in the midst of the throne shall protect them, and shall lead them to the fountains of the waters of life; and God shall wipe away every tear from their eyes." Also in the same place: "He who shall overcome I will give him to eat of the tree of life, which as in the paradise of my God." Also in the same place: "Be thou faithful even unto death, and I will give thee a crown of life." Also in the same place: "Blessed shall they be who shall watch, and shall keep their garments, lest they walk naked, and they see their shame." Of this same thing, Paul in the second Epistle to Timothy: "I am now offered up, and the time of my assumption is at hand. I have fought a good fight, I have finished my course, I have kept the faith. There now remains for me a crown of righteousness, which the Lord, the righteous Judge, will give me in that day; and not only to me, but to all also who love His appearing." Of this same thing to the Romans: "We are the sons of God: but if sons and heirs of God, we are also joint-heirs with Christ; if we suffer together, that we may also be magnified together." Of this same thing in the cxviiith Psalm: "Blessed are they who are undefiled in the way, and walk in the law of the Lord. Blessed are they who search into His testimonies."

The Lord mentioned persecution already, even before the apostles had been sent on their mission. The Gospel anticipated what would happen. So he forewarns them for their benefit, that even the assault of things grievous to bear will bring its reward and advantage to them. They shall scold you, he says, as deceivers do, and try to mislead you. They shall separate you from them, even from their friendship and society. Let none of these things trouble you, he says. What harm will their intemperate tongue do a well-established mind? The patient suffering of these things will not be without fruit, he says, to those who know how to endure piously. It is the pledge of the highest happiness. Besides, he points out for their benefit, nothing strange will happen to them, even when suffering these things. On the contrary, they will resemble those who before their time were the bearers to the Israelites of the words that came from God above. These prophets were persecuted. They were sawn in two. They perished slain by the sword. They endured blame unjustly cast on them. He would have them also understand that they shall be partakers with those whose deeds they have imitated. They shall not fail in winning the prophet's crown, after having traveled by the same road.

The Christian who has advanced by means of good discipline and the gift of the Spirit to the measure of the age of reason experiences glory and pleasure and enjoyment that is greater than any human pleasure. These come to one after grace is given to him, after being hated because of Christ, being driven, and enduring every insult and shame in behalf of his faith in God. For such a person, whose entire life centers on the resurrection and future blessings, every insult and scourging and persecution and the other sufferings leading up to the cross are all pleasure and refreshment and surety of heavenly treasures. For Jesus says, "Blessed are you when men reproach you and persecute you and, speaking falsely, say all manner of evil against you; for my sake rejoice and exult because your reward is great in heaven."

I beg you to remember in your entire present contest the great reward laid up in heaven for those who are persecuted and reviled for righteousness' sake. Be glad and leap for joy on account of the Son of man, just as the apostles once rejoiced when they were counted worthy to suffer dishonor for his name.

Now since Christ, as soon as He entered on His course, fulfilled such a ministration as this, He is either, Himself, He who predicted His own coming to do all this; or else if he is not yet come who predicted this, the charge to Marcion's Christ must be a ridiculous one (although I should perhaps add a necessary one), which bade him say, "Blessed shall ye be, when men shall bate you, and shall reproach you, and shall cast out your name as evil, for the Son of man's sake." In this declaration there is, no doubt, an exhortation to patience.

If the tongue's bitterness break out in malediction or reproach, look back at the saying, "When they curse you, rejoice." The Lord Himself was "cursed" in the eye of the law; and yet is He the only Blessed One.

For the Jews persecuted the prophets even to death.

(Hom. 6. in Hex.) Again, great has sometimes a positive signification, as the heaven is great, and the earth is great; but sometimes it has relation to something else, as a great ox or great horse, on comparing two things of like nature. I think then that great reward will be laid up for those who suffer reproach for Christ's sake, not as in comparison with those things in our power, but as being in itself great because given by God.

Rejoice in that day, and exult. For behold, your reward is great in heaven. This command can be fulfilled not by anyone suffering, but by him who suffers solely with a view to the heavenly reward. Thus, amidst the hatred of hearts, amidst the insults of tongues, amidst the very hands of persecutors, one can remain with an equally, or even more joyful heart. Not to this are those like us capable, but those who went rejoicing from the presence of the council, because they were deemed worthy to suffer dishonor for the name of Jesus (Acts V). Therefore, whoever endures many adversities on earth for Christ, will receive many gifts in heaven from Christ. However, how many javelins of words did the false prophets endure from Elijah, who, mocking them, said: Shout with a louder voice: For Baal is a god, perhaps he is talking, or he is in an inn, or on a journey, or certainly he is sleeping, so that he must be awakened (1 Kings XVIII). What a great massacre did those who were eight hundred and fifty in number suffer when they were all killed! But because Baal and not Christ was the cause, neither did the mocked ones rejoice, nor did the slain ones deserve a palm, but an eternal punishment.

For such things their fathers did to the prophets. He encouraged well by example, because those who speak the truth usually suffer persecution. Nevertheless, the ancient prophets did not fail in their preaching of truth out of fear of persecution. It should be noted indeed that just as Matthew, through the eight beatitudes he set forth, insinuates the eighth as the perfection of our hope dedicated to the glory of the resurrection, so Luke embraces the four cardinal virtues. For blessed are the poor, who are restrained from the enticements of the world through temperance. Blessed are the hungry, who, reminded by their own hunger, show mercy to the hungry, and themselves show mercy through justice as much as they can. For the alms which we give to Christ, not out of our own, but as His, the Psalmist rightly testifies as being called justice, saying: He has distributed to the poor; his justice endures forever (Psalm 111). For it is justice when we give what is rightfully due to each, owing no one anything except to love each other. Blessed are those who, through prudence, discern good from evil, who mourn for what is transitory, and long for what is eternal. Blessed are those who, through fortitude of faith, are able to endure all hardships. Thus, those who are not yet able to ascend the pinnacle of consummate virtue, are to be cherished with the blessedness of general perfection. So that, progressing gradually from good to better, while they willingly listen to the Lord who stands on the plain, they may someday ascend to Him who sits on the mountain in sublimity. For those whose hearts He is still taming and instructing, He addresses them as one standing, which is the position of laboring. But those He finds ready and teachable from long spiritual exercise, He, in the freedom and dignity of the teacher, seated as the peaceful Savior, imparts mystical things of the higher realms. This difference in spiritual progress is beautifully expressed in the attire of the Israelite people. Where all the common folk, using whatever garments, are commanded to make for themselves fringes of blue in the four corners of their garments. Priests are to have four garments, distinguished in wonderful variety by as many mystical colors. And high priests are to bear both what the priests have and four other kinds of garments, of the same colors, but with greater dignified grace, interspersed with glittering gold, and bearing the name of the patriarchs and of the Lord Himself. To explain or even to merely present these details pertains to the diligence of its own work.

They who speak the truth commonly suffer persecution, yet the ancient prophets did not therefore from fear of persecution turn away from preaching the truth.

Thus he gladdens the patient through reward, when he adds: Rejoice and exult: behold, your reward is great in heaven: rejoice, namely from recompense: Romans twelve: "Rejoicing in hope, patient in tribulation." Which was fulfilled in Acts five: "The Apostles went rejoicing from the presence of the council, because they were counted worthy to suffer reproach for the name of Jesus." This, moreover, the consideration of reward brings about; Jeremiah thirty-one: "Let your voice cease from weeping, and your eyes from tears, for there is a reward for your work." A reward, I say, great, because "great peace have they that love your law" etc., as it is said in the Psalm: and perpetual, because it is in heaven; Wisdom five: "But the just shall live forever, and their reward is with the Lord." And this is what Bede says: "Amid the hatreds of hearts, amid the reproaches of tongues, amid the hands of persecutors, dwell with a more joyful heart in contemplation of the heavenly reward." And because this work is most arduous, namely to rejoice in tribulations: therefore he not only promises a reward, but adds an example, when he continues: For according to these things did their fathers do to the Prophets: according to what is said in Matthew twenty-three: "You are witnesses against yourselves, that you are the sons of those who killed the Prophets"; and Acts seven: "Stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit. Which of the Prophets did your fathers not persecute? And they killed those who foretold the coming of the Just One." He sets these forth as an example on account of their constancy: James, last chapter: "Take as an example, brothers, of patience, labor, and long-suffering, the Prophets"; who were not moved from the truth on account of scourges. Whence concerning Elisha, Sirach forty-eight: "In his days he did not fear the prince, and in power no one overcame him, nor did any man surpass him." All these evils the Prophets endured on account of the reward, which they promise to others: Sirach thirty-six: "Give a reward, O Lord, to those who wait for you, that your Prophets may be found faithful." Whence that eminent Prophet John, after all the tribulations of the Church, adds at the end of Apocalypse twenty-two: "Behold, I come quickly, and my reward is with me, to render to each one according to his works."

Whence note that divine Scripture intimates to us the difference of rewards according to the diversities of merits. Whence there is found a reward that is safe, a reward that is great, worthy, full, timely, swift, faithful, abundant, perpetual. The reward is safe for the Angels who minister to us; great is given to prelates or those who preside; worthy, to the obedient; full, to the contemplatives; timely is given to workers; swift, to those making progress; faithful, to those who bring to perfection; much or abundant, to those who suffer; but perpetual, to those who persevere. Whence concerning the safe reward of the Angels, because the ministry which they exercise toward us is not defrauded of its prize, it is said in Tobit 5: "Seek some faithful man who may go with you, his reward being safe," says Tobias. Concerning the great reward of those who preside, it is said in Genesis 15 to Abraham, who bears the type of prelates: "I am your protector, and your reward exceedingly great." Concerning the worthy reward of the obedient, it is said in Esther 16: "Let all know that those who obey the Persians faithfully receive a worthy reward for their fidelity." Concerning the full reward of the contemplatives, it is said to Ruth, in chapter 2, who bears the type of contemplatives who relinquish all things for God, and is also interpreted as sheep, or seeing, so that the contemplative soul may be called sheep on account of the gentleness of affection, but seeing on account of the illumination of the intellect; whence Boaz says to her: "May you receive a full reward from the Lord God of Israel, to whom you have come and under whose wings you have taken refuge." Concerning the timely reward of workers, it is said in the last chapter of Sirach: "Work your work while there is time, and He will give you your reward in His time." Concerning the swift reward of those making progress, it is said in Sirach 11: "The blessing of God hastens toward the reward of the just." Concerning the faithful reward of the perfect, such as preachers and the like, it is said in Proverbs 11: "To the one sowing justice, a faithful reward." Concerning the abundant reward of those who suffer or those who struggle, it is said here and in Matthew 5: "For behold, your reward is abundant in the heavens." Concerning the perpetual reward indeed, which befits those who persevere, Sirach 18: "Do not be afraid to be justified even unto death, for the reward of God remains forever." Thus therefore, according to the diversities of merits, the differences of rewards are appropriated; and so "God will render to the just the reward of their labors," Wisdom 10.

He then fortifies His disciples against the attacks of their adversaries, which they were about to suffer as they preached through the whole world; adding, For in like manner did their fathers to the prophets.

Great and little are measured by the dignity of the speaker. Let us enquire then who promised the great reward. If indeed a prophet or an apostle, little had been in his estimation great; but now it is the Lord in whose hands are eternal treasures and riches surpassing man's conception, who has promised great reward.

(in lib. de Logic c. 49.) Those things which may be measured or numbered are used definitely, but that which from a certain excellence surpasses all measure and number we call great and much indefinitely; as when we say that great is the longsuffering of God.

It remains for us, lest ancient times may perhaps have had the sacrament (exclusively) their own, to review the modern Christian system, as though, being also from God, it might be different from what preceded, and besides, therefore, opposed thereto in its code of rules likewise, so that its Wisdom knows not to murder her own sons! Evidently, in the case of Christ both the divine nature and the will and the sect are different from any previously known! He will have commanded either no martyrdoms at all, or those which must be understood in a sense different from the ordinary, being such a person as to urge no one to a risk of this kind as to promise no reward to them who suffer for Him, because He does not wish them to suffer; and therefore does He say, when setting forth His chief commands, "Blessed are they who are persecuted for righteousness' sake, for theirs is the kingdom of heaven." The following statement, indeed, applies first to all without restriction, then specially to the apostles themselves: "Blessed shall ye be when men shall revile you, and persecute you, and shall say all manner of evil against you, for my sake.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(cont. Maximin. ii. 12.) For if He has aught less in His power than the Father has, then all that the Father has, are not His; for by begetting Him the Father gave power to the Son, as by begetting Him He gave all things which He has in His substance to Him whom He begot of His substance.

(De Trin. i. 8.) And because their substance is inseparable, it is enough sometimes to name the Father, sometimes the Son, nor is it possible to separate from either His Spirit, who is especially called the Spirit of truth.

(De Trin. vii. 3.) The Father is revealed by the Son, that is, by His Word. For if the temporal and transitory word which we utter both shows itself, and what we wish to convey, how much more the Word of God by which all things were made, which so shows the Father as He is Father, because itself is the same and in the same manner as the Father.

(Quæst. Ev. i. 1.) When He said, None knoweth the Son but the Father, He did not add, And he to whom the Father will reveal the Son. But when He said, None knoweth the Father but the Son, He added, And he to whom the Son will reveal him. But this must not be so understood as though the Son could be known by none but by the Father only; while the Father may be known not only by the Son, but also by those to whom the Son shall reveal Him. But it is rather expressed thus, that we may understand that both the Father and the Son Himself are revealed by the Son, inasmuch as He is the light of our mind; and what is afterwards added, And he to whom the Son will reveal, is to be understood as spoken of the Son as well as the Father, and to refer to the whole of what had been said. For the Father declares Himself by His Word, but the Word declares not only that which is intended to be declared by it, but in declaring this declares itself.

A beginning should be made from the center, that is, from Christ. For He Himself is the "Mediator between God and men," holding the central position in all things. Hence it is necessary to start from Him if a man wants to reach Christian wisdom, as it is proved in Matthew: for "no one knows the Son except the Father; nor does anyone know the Father except the Son, and him to whom the Son chooses to reveal Him."

In this manner it is possible to find in the illumination of mechanical art, whose entire intention is directed toward the production of artifacts. In which we can perceive these three things, namely the generation and incarnation of the Word, the order of living, and the covenant of God and the soul. And this, if we consider the origin, the effect, and the fruit; or thus: the art of working, the quality of the artifact produced, and the usefulness of the fruit derived.

If we consider the origin, we shall see that the artificial product proceeds from the artisan by means of a likeness existing in his mind, through which the artisan conceives before he produces, and then produces as he has planned. Moreover, the artisan produces an exterior work conformed to the interior exemplar as closely as he can; and if he could produce such a product that would love and know him, he would certainly do so; and if that product were to know its maker, this would be by means of the likeness according to which it proceeded from the artisan; and if it had darkened eyes of knowledge, so that it could not raise itself above itself, it would be necessary, in order that it might be led to knowledge of its maker, that the likeness through which the product had been produced should condescend to that nature which could be grasped and known by it.

By this manner understand that from the supreme Artisan no creature proceeded except through the eternal Word, "in whom He disposed all things," and through whom He produced not only creatures having the nature of a vestige, but also of an image, so that they might be assimilated to Him through knowledge and love. And since through sin the rational creature had the eye of contemplation clouded over, it was most fitting that the eternal and invisible should become visible and assume flesh, in order to lead us back to the Father. And this is what is said in John fourteen: No one comes to the Father except through me; and Matthew eleven: No one knows the Father except the Son, and anyone to whom the Son wills to reveal Him. And therefore it is said the Word was made flesh. Considering therefore the illumination of mechanical art with respect to the production of the work, we shall behold therein the Word begotten and incarnate, that is, the Divinity and the humanity and the integrity of the whole faith.

But "no one is good," except His Father. It is this same Father of His, then who being one is manifested by many powers. And this was the import of the utterance, "No man knew the Father," who was Himself everything before the coming of the Son. So that it is veritably clear that the God of all is only one good, just Creator, and the Son in the Father, to whom be glory for ever and ever, Amen.

The one who sees the Son, who has the image of the Father in himself, sees the Father himself.… These things are to be understood in a manner befitting to God. He said, "Everything has been handed down to me" so that he might not seem to be a member of a different species or inferior to the Father. Jesus added this in order to show that his nature is ineffable and inconceivable, like the Father's. For only the divine nature of the Trinity comprehends itself. Only the Father knows his own Son, the fruit of his own substance. Only the divine Son recognizes the One by whom he has been begotten. Only the Holy Spirit knows the deep things of God, the thought of the Father and the Son.

So that it might not be supposed that anything in him is less than what is in God, Jesus said that everything was entrusted to him by his Father, that he alone was known to his Father and that his Father was known to him alone or to one to whom he himself had wished to reveal his Father. By this revelation Jesus showed that the same essence of both Father and Son existed in their knowledge of each other. One who could know the Son would also know the Father in his Son, because everything was handed down to him from the Father. Moreover, nothing else was handed down than what was known to the Father in the Son alone, but the things that belonged to the Father were known to be revealed in the Son alone. Thus in this mystery of mutual knowledge it is understood that nothing else existed in the Son than what was known to be in the Father.

Or that we may not think that there is any thing less in Him than in God, therefore He says this.

And also in the mutual knowledge between the Father and the Son, He teaches us that there is nothing in the Son beyond what was in the Father, for it follows, And none knoweth the Son but the Father, nor does any man know the Father but the Son.

For this mutual knowledge proclaims that they are of one substance, since He that should know the Son, should know the Father also in the Son, since all things were delivered to Him by the Father.

The Father entrusts. The Son receives. What is entrusted? All things have been entrusted to the Son, but this does not mean cosmically heaven and earth and the elements and the rest of nature which God himself made and established. Rather, it refers personally to the people who have access to the Father through the Son and who were formerly rebellious but afterward began to know God.

(Verse 27.) Everything has been handed over to me by my Father. And understand mystically the One who hands over the Father and the One who receives the Son. Otherwise, if we want to feel according to our weakness, when the one receiving starts to have, the one giving will start to not have. However, everything that has been handed over to Him does not mean the heavens and the earth, and the elements, and the rest that He Himself made and created: but those who, through the Son, have access to the Father, and who previously were rebellious, began to feel God afterwards.

And no one knows the Son except the Father, nor does anyone know the Father except the Son, and the one to whom the Son wills to reveal. Let Eunomius be ashamed of claiming to have such knowledge of the Father and the Son as they have of each other. But if he persists in this and consoles himself in his madness because it follows, and the one to whom the Son wills to reveal. It is one thing to know by the equality of nature what you know, and another by the dignity of the revealer.

For if we conceive of this thing according to our weakness, when he who receives begins to have, he who gives begins to be without. Or when He says, All things are committed to him, He may mean, not the heaven and earth and the elements, and the rest of the things which He created and made, but those who through the Son have access to the Father.

Let the heretic Eunomius therefore blush hereat who claims to himself such a knowledge of the Father and the Son, as they have one of anothera. But if he argues from what follows, and props up his madness by that, And he to whom the Son will reveal him, it is one thing to know what you know by equality with God, another to know it by His vouchsafing to reveal it.

For since He had said, "I thank Thee, because Thou hast hid them, and hast revealed them unto babes;" to hinder thy supposing that as being Himself deprived of this power, and unable to effect it, so He offers thanks, He saith, "All things are delivered unto me of my Father." And to them that are rejoicing, because the devils obey them, "Nay, why marvel," saith He. "that devils yield to you? All things are mine; All things are delivered unto me."

But when thou hearest, "they are delivered," do not surmise anything human. For He uses this expression, to prevent thine imagining two unoriginate Gods. Since, that He was at the same time both begotten, and Lord of all, He declares in many ways, and in other places also.

Then He saith what is even greater than this, lifting up thy mind; "And no man knoweth the Son, but the Father; neither knoweth any man the Father, but the Son." Which seems indeed to the ignorant unconnected with what went before, but hath full accordance therewith. As thus: having said, "All things are delivered unto me of my Father," He adds, "And what marvel," so He speaks, "if I be Lord of all? I who have also another greater privilege, the knowing the Father, and being of the same substance." Yea, for this too He covertly signifies by His being the only one who so knew Him. For this is His meaning, when He saith, "No man knoweth the Father but the Son."

And see at what time He saith this. When they by His works had received the certain proof of His might, not only seeing Him work miracles, but endowed also in His name with so great powers. Then, since He had said, "Thou hast revealed them unto babes," He signifies this also to pertain to Himself; for "neither knoweth any man the Father," saith He, "save the Son, and he to whomsoever the Son is willing to reveal Him;" not "to whomsoever He may be enjoined," "to whomsoever He may be commanded." But if He reveals Him, then Himself too. This however He let pass as acknowledged, but the other He hath set down. And everywhere He affirms this; as when He saith, "No man cometh unto the Father, but by me."

And thereby he establishes another point also, His being in harmony and of one mind with Him. "Why," saith He, "I am so far from fighting and warring with Him, that no one can even come to Him but by me." For because this most offended them, His seeming to be a rival God, He by all means doth away with this; and interested Himself about this not less earnestly, but even more so, than about His miracles.

But when He saith, "Neither knoweth any man the Father, save the Son," He means not this, that all men were ignorant of Him, but that with the knowledge wherewith He knows Him, no man is acquainted with Him; which may be said of the Son too. For it was not of some God unknown, and revealed to no man, that He was so speaking, as Marcion saith; but it is the perfection of knowledge that He is here intimating, since neither do we know the Son as He should be known; and this very thing, to add no more, Paul was declaring, when he said, "We know in part, and we prophesy in part."

Since the Lord Jesus Christ sent the apostles to preach, (our rule is) that no others ought to be received as preachers than those whom Christ appointed; for "no man knoweth the Father save the Son, and he to whomsoever the Son will reveal Him." Nor does the Son seem to have revealed Him to any other than the apostles, whom He sent forth to preach-that, of course, which He revealed to them.

With regard, however, to the Father, the very gospel which is common to us will testify that He was never visible, according to the word of Christ: "No man knoweth the Father, save the Son." For even in the Old Testament He had declared, "No man shall see me, and live.

With us, however, the Son alone knows the Father, and has Himself unfolded "the Father's bosom.

Wherefore? Because "I came forth from the Father, and am come into the world" and, "I am the way: no man cometh unto the Father, but by me; " and, "No man can come to me, except the Father draw him; " and, "All things are delivered unto me by the Father; " and, "As the Father quickeneth (the dead), so also doth the Son; " and again, "If ye had known me, ye would have known the Father also.

He exults in spirit when He says to the Father, "I thank Thee, O Father, because Thou hast hid these things from the wise and prudent." He, moreover, affirms also that to no man is the Father known, but to His Son; and promises that, as the Son of the Father, He will confess those who confess Him, and deny those who deny Him, before His Father.

In His preceding words, He said to the Father, "Father, Thou hast revealed." Lest you think that He Himself does nothing and that everything is of the Father, He says, "All things have been given to Me and both the Father and I have the same authority." And when you hear "given" do not think that means given as to a servant or a subordinate, but rather as bestowed upon a son. It is because He was begotten of the Father that those things were given to Him. For if He were not begotten and yet were of the same essence as the Father, those things need not have been given to Him because He would have already possessed them. See what He says: all things have been given, not by a master, but by My Father. As, for example, when a handsome child is born of a handsome father, the child says, "I have been given, that is, I have inherited, my father's beauty." He says something great, "There is nothing marvelous in My being the Master of all things since I possess something even greater, that is, to know the Father, and knowing Him, to reveal Him to others." Consider, then: He said, above, that the Father has revealed the mysteries to babes, and here, that the Son reveals the Father. You see, then, the single power of the Father and the Son, since both the Father and the Son reveal.

All things have been delivered to me by my Father. He had given thanks to the Father, because he revealed his secrets to little ones. But someone might suppose that he himself could not reveal; hence he excludes this: first, he touches on the greatness of his own power; secondly, he invites people to himself, as though saying, "I am powerful" (v. 28).

First, he does two things: first, he states that he is equal to the Father; secondly, he applies it spiritually to what he said (v. 27b).

He says, therefore: Someone could ask whether he can do all things. He answers that all things have been delivered to me by my Father. But note the equality, although the origin is from the Father, which is against Sabellius. But what is meant by all things? This can be explained in three ways:

All things, i.e., above every creature, as below (28:18): "All authority in heaven and on earth has been given to me." Or all things, i.e., the elect and predestined, who have been given in a special way: "Yours they were and you have given them to me" (Jn 17:6). Likewise, all things, namely, intrinsic, i.e., every perfection of the godhead: "As the Father has life in himself, so he has given to the Son to have life in himself" (Jn 5:26). And we should not understand this in a bodily sense, because if he gave, he also kept it for himself. This explanation is Augustine's and Hilary's.

But someone could ask: How did he give? Therefore, he tells how, when he says, from my Father. Hence he received this by generation. And no one knows the Son except the Father. Now he adapts his statement in a specific way to his proposition not only that he is equal to the Father but also consubstantial. From the substance of the Father exceeds all understanding, since the very essence of the Father is said to be unknowable, as is the essence of the Son. Hence there the equality is noted and Arius answered, who said that the Father is invisible but the Son visible. And no one knows the Son except the Father. But what is this? Did not the saints know? It must be said that they knew him by attaining their goal or by faith, but not by comprehending. But does not the Holy Spirit know? Yes. But it should be noted that limiting statements are sometimes added to the essential divine names and sometimes to the personal names. And when they are added to the personal names, they do not exclude that which is the same by nature; hence terms added to the Father do not exclude the Son. Hence where it says, "honor and glory to the immortal King, the invisible and only God" (1 Tim 1:17), the others of the same nature are not excluded. Similarly, when he says, no one knows..., the Holy Spirit is not excluded, for he is the same in nature. But when he says, no one knows, it means no man except the Son. And thus it is shown that the Father knows the Son. But this is contrary to Origen. For the Son knows by comprehension. Therefore, because he knows perfectly and is knowable, he has the power to reveal, as the Father has; hence he says, and anyone to whom the Son chooses to reveal him. For manifestation is by means of a word: "Father, I have manifested your name to men..." (Jn 17:6) and (1:18): "No one has ever seen God." But he knew him; therefore, he could manifest him. Consequently, what he had said of the Father he attributed to himself. For he had said, You have hid these things from the wise and prudent, and revealed them to little ones. The Son also can do this, in as much as he has the same power.

Whence do we all thus labour, but that we are mortal men, bearing vessels of clay which cause us much difficulty. But if the vessels of flesh are straitened, the regions of love will be enlarged. To what end then does He say, Come unto me, all ye that labour, but that ye should not labour?

As to the other one, about the burden of our sins being intolerable, it might be clearer if we said 'unbearable', because that still has two meanings: you say 'I cannot bear it,' when you mean it gives you great pain, but you also say 'That bridge will not bear that truck' — not meaning 'That bridge will feel pain,' but 'If that truck goes on to it, it will break and not be a bridge any longer, but a mass of rubble.' I wonder if that is what the Prayer Book means; that, whether we feel miserable or not, and however we feel, there is on each of us a load which, if nothing is done about it, will in fact break us, will send us from this world to whatever happens afterwards, not as souls but as broken souls.

It would be a bold and silly creature that came before its Creator with the boast "I'm no beggar. I love you disinterestedly". Those who come nearest to a Gift-love for God will next moment, even at the very same moment, be beating their breasts with the publican and laying their indigence before the only real Giver. And God will have it so. He addresses our Need-love: "Come unto me all ye that travail and are heavy-laden," or, in the Old Testament, "Open your mouth wide and I will fill it."

Stand apart from the inclination to love sin and to love the flesh. Turn to deeds worthy of praise. Draw near to me, so that you may become sharers of the divine nature and partakers of the Holy Spirit. Jesus called everyone, not only the people of Israel. As the Maker and Lord of all, he spoke to the weary Jews who did not have the strength to bear the yoke of the law. He spoke to idolaters heavy laden and oppressed by the devil and weighed down by the multitude of their sins. To Jews he said, "Obtain the profit of my coming to you. Bow down to the truth. Acknowledge your Advocate and Lord. I set you free from bondage under the law, bondage in which you endured a great deal of toil and hardship, unable to accomplish it easily and accumulating for yourselves a very great burden of sins."

(Mor. xxx. 15.) For a cruel yoke and hard weight of servitude it is to be subject to the things of time, to be ambitious of the things of earth, to cling to falling things, to seek to stand in things that stand not, to desire things that pass away, but to be unwilling to pass away with them. For while all things fly away against our wish, those things which had first harassed the mind in desire of gaining them, now oppress it with fear of losing them.

He calls to Him those that were labouring under the hardships of the Law, and those who are burdened with the sins of this world.

(Verse 28, 29.) Come to me, all you who labor and are burdened, and I will refresh you. Take my yoke upon you and learn from me, for I am meek and humble of heart, and you will find rest for your souls. The weight of sin is heavy, and the prophet Zacharias testifies, saying, iniquity sits upon a talent of lead (Zacch. 5). And the Psalmist laments: My iniquities have overwhelmed me (Psalm 38:4). Certainly, it invites those who were oppressed under the heavy yoke of the Law to the grace of the Gospel.

That the burden of sin is heavy the Prophet Zachariah bears witness, saying, that wickedness sitteth upon a talent of lead. (Zech. 5:7.) And the Psalmist fills it up, Thy iniquities are grown heavy upon me. (Ps. 38:4)

Next, having brought them by His words to an earnest desire, and having signified His unspeakable power, He after that invites them, saying. "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Not this or that person, but all that are in anxiety, in sorrows, in sins. Come, not that I may call you to account, but that I may do away your sins; come, not that I want your honor, but that I want your salvation. "For I," saith He, "will give you rest." He said not, "I will save you," only; but what was much more, "I will place you in all security."

"Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." Thus, "be not afraid," saith He, "hearing of a yoke, for it is easy: fear not, because I said, 'a burden,' for it is light."

And how said He before, "The gate is narrow and the way strait?" Whilst thou art careless, whilst thou art supine; whereas, if thou duly perform His words, the burden will be light; wherefore also He hath now called it so.

But how are they duly performed? If thou art become lowly, and meek, and gentle. For this virtue is the mother of all strictness of life. Wherefore also, when beginning those divine laws, with this He began. And here again He doeth the very same, and exceeding great is the reward He appoints. "For not to another only dost thou become serviceable; but thyself also above all thou refreshest," saith He. "For ye shall find rest unto your souls."

Even before the things to come, He gives thee here thy recompense, and bestows the prize already, making the saying acceptable, both hereby, and by setting Himself forward as an example. For, "Of what art thou afraid?" saith He, "lest thou shouldest be a loser by thy low estate? Look to me, and to all that is mine; learn of me, and then shalt thou know distinctly how great thy blessing." Seest thou how in all ways He is leading them to humility? By His own doings: "Learn of me, for I am meek." By what themselves are to gain; for, "Ye shall find," saith He, "rest unto your souls." By what He bestows on them; for, "I too will refresh you," saith He. By rendering it light; "For my yoke is easy, and my burden is light." So likewise doth Paul, saying, "For the present light affliction, which is but for a moment, worketh a far more exceeding and eternal weight of glory."

And how, some one may say, is the burden light, when He saith, "Except one hate father and mother;" and, "Whosoever taketh not up his cross, and followeth after me, is not worthy of me:" and, "Whosoever forsaketh not all that he hath, cannot be my disciple:" when He commands even to give up our very life? Let Paul teach thee, saying, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" And that, "The sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us." Let those teach thee, who return from the council of the Jews after plenty of stripes, and "rejoice that they were counted worthy to suffer shame for the name of Christ." And if thou art still afraid and tremblest at hearing of the yoke and the burden, the fear comes not of the nature of the thing, but of thy remissness; since if thou art prepared, and in earnest, all will be easy to thee and light. Since for this cause Christ also, to signify that we too must needs labor ourselves, did not mention the gracious things only, and then hold His peace, nor the painful things only, but set down both. Thus He both spake of "a yoke," and called it "easy;" both named a burden, and added that it was "light;" that thou shouldest neither flee from them as toilsome, nor despise them as over easy.

But if even after all this, virtue seem to thee an irksome thing, consider that vice is more irksome. And this very thing He was intimating, in that He said not first, "Take my yoke upon you," but before that, "Come, ye that labor and are heavy laden;" implying that sin too hath labor, and a burden that is heavy and hard to bear. For He said not only, "Ye that labor," but also, "that are heavy laden." This the prophet too was speaking of, when in that description of her nature, "As an heavy burden they weighed heavy upon me." And Zacharias too, describing her, saith she is "A talent of lead."

And this moreover experience itself proves. For nothing so weighs upon the soul, and presses it down, as consciousness of sin; nothing so much gives it wings, and raises it on high, as the attainment of righteousness and virtue.

And mark it: what is more grievous, I pray thee, than to have no possessions? to turn the cheek, and when smitten not to smite again? to die by a violent death? Yet nevertheless, if we practise self-command, all these things are light and easy, and pleasurable.

But whatever I may say, my speech will present no such proof as the actual trial. Wherefore I would there were present here with us some one of those who have attained unto that summit of self-restraint, and then you would know assuredly the delight thereof; and that none of those that are enamored of voluntary poverty would accept wealth, though ten thousand were to offer it.

But would these, say you, ever consent to become poor, and to cast away the anxieties which they have? And what of that? This is but a proof of their madness and grievous disease, not of anything very pleasurable in the thing. And this even themselves would testify to us, who are daily lamenting over these their anxieties, and accounting their life to be not worth living. But not so those others; rather they laugh, leap for joy, and the wearers of the diadem do not so glory, as they do in their poverty.

Again, to turn the cheek is, to him that gives heed, a less grievous thing than to smite another; for from this the contest hath beginning, in that termination: and whereas by the former thou hast kindled the other's pile too, by the latter thou hast quenched even thine own flames. But that not to be burnt is a pleasanter thing than to be burnt, surely plain to every man. And if this hold in regard of bodies, much more in a soul.

And whether is lighter, to contend, or to be crowned? to fight, or to have the prize? and to endure waves, or to run into harbor? Therefore also, to die is better than to live. For the one withdraws us from waves and dangers, while the other adds unto them, and makes a man subject to numberless plots and distresses, which have made life not worth living in thine account.

And if thou disbelievest our sayings, hearken to them that have seen the countenances of the martyrs in the time of their conflicts, how when scourged and flayed, they were exceeding joyful and glad, and when exposed upon hot irons, rejoiced, and were glad of heart, more than such as lie upon a bed of roses. Wherefore Paul also said, when he was at the point of departing hence, and closing his life by a violent death, "joy, and rejoice with you all; for the same cause also do ye joy, and rejoice with me." Seest thou with what exceeding strength of language he invites the whole world to partake in his gladness? So great a good did he know his departure hence to be, so desirable, and lovely, and worthy of prayer, that formidable thing, death.

But that virtue's yoke is sweet and light, is manifest many other ways also; but to conclude, if you please, let us look also at the burdens of sin. Let us then bring forward the covetous, the retailers and second-hand dealers in shameless bargains. What now could be a heavier burden than such transactions? how many sorrows, how many anxieties, how many disappointments, how many dangers, how many plots and wars, daily spring up from these gains? how many troubles and disturbances? For as one can never see the sea without waves, so neither such a soul without anxiety, and despondency, and fear, and disturbance; yea, the second overtakes the first, and again others come up, and when these are not yet ceased, others come to a head.

Or wouldest thou see the souls of the revilers, and of the passionate? Why, what is worse than this torture? what, than the wounds they have within? what, than the furnace that is continually burning, and the flame that is never quenched?

Or of the sensual, and of such as cleave unto this present life? Why, what more grievous than this bondage? They live the life of Cain, dwelling in continual trembling and fear at every death that happens; the kinsmen of the dead mourn not so much, as these do for their own end.

What again fuller of turmoil, and more frantic, than such as are puffed up with pride? "For learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Because long-suffering is the mother of all good things.

Fear thou not therefore, neither start away from the yoke that lightens thee of all these things, but put thyself under it with all forwardness, and then thou shalt know well the pleasure thereof. For it doth not at all bruise thy neck, but is put on thee for good order's sake only, and to persuade thee to walk seemly, and to lead thee unto the royal road, and to deliver thee from the precipices on either side, and to make thee walk with ease in the narrow way.

Since then so great are its benefits, so great its security, so great its gladness, let us with all our soul, with all our diligence, draw this yoke; that we may both here "find rest unto our souls," and attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might, now and ever, and world without end. Amen.

Now poverty is a light thing to those who possess it, and if a man were to call the poverty which is for the sake of God "riches," he would call it rightly, and even as it is. Therefore our Lord also lifted a heavy yoke from His disciples in that He made them destitute of the riches of the world, saying, "Come unto Me, all ye that are weary and are laden with heavy burdens, and I will give you rest." And who are these, unless it be those who are wearied by the superfluities of riches, and who bear the heavy yoke of the cares and anxieties of the world? And what weariness is so oppressive as this? For when thou hast come to enjoy thyself, thou art the more tired. The care for human riches is a path which hath no ending in this life, for however far a man may travel along it, it lengtheneth out before his footsteps, and there is nothing which breaketh it except death. And when a man hath gathered together riches and mammon that he may enjoy himself, and live daintily and luxuriously, his enjoyment is weariness, and if the enjoyment of the world be weariness, what shall weariness itself be called? And if the enjoyments and luxuries are heavy labours, what shall labour itself be called? For the world is heavy in all its conversation, but because of the love thereof they who carry its burdens perceive them not, and they stumble therein like blind men, but discern it not, and though they carry heavy burdens, they are light unto them, and they weary and exert themselves painfully after the merchandise of loss, but know not that it is loss. And because our Lord saw them in this empty labour, He cried unto them, saying, "Come unto Me, and I will give you rest, for in your weariness there is no rest. But your weariness begetteth weariness, and your labour bringeth forth labour, and your riches gather together poverty, and your rest is tribulation, and your enjoyment is affliction, and your refreshing is toil; for the path of the desire of riches which ye have trodden of your own freewill hath no end; but if ye will come to Me by My road it will come to an end."

(non occ.) I will not only take from you your burden, but will satisfy you with inward refreshment.

Come, He says, not with the feet, but with the life, not in the body, but in faith. For that is a spiritual approach by which any man approaches God; and therefore it follows, Take my yoke upon you.

We are naturally obliged to state our opinion clearly to such people, and to reply: O, you! Why do you reason to your own perdition rather than your salvation? And why do you pick out for yourselves the obscure passages of inspired Scripture and then tear them out of context and twist them in order to accomplish your own destruction? Do you not hear the Savior crying out every day: "As I live … I have no pleasure in the death of the wicked, but that the wicked turn from his way and live" [Ezekiel 33:11]? Do you not hear Him Who says: "Repent, for the Kingdom of Heaven is at hand" [Matthew 3:2]; and again: "Just so, I tell you, there is joy in heaven over one sinner who repents" (Luke 15:7, adapted)? Did He ever say to some: "Do not repent for I will not accept you," while to others who were predestined: "But you, repent! because I knew you beforehand"? Of course not! Instead, throughout the world and in every church He shouts: "Come to Me, all who labor and are heavy laden, and I will give you rest" (Matthew 11:28). Come, He says, all you who are burdened with many sins, to the One Who takes away the sin of the world; come all who thirst to the fountain which flows and never dies. - "Second Ethical Discourse"

He calls all mankind, not only the Jews, but also the Gentiles. By those "that labour" understand the Jews, who follow the strict observances of the law and labor in the occupation of fulfilling the commandments of the law. Those who are "heavy laden" are the Gentiles, who are oppressed by the burden of sins. To all these does Christ give rest. For to believe, to confess, and to be baptized, what labor is it? Is it not, rather, rest? For here in this life you are unburdened of the things which you did before your baptism, and there in the next life rest awaits you.

Come to me, all you... Come to my blessings. First, the invitation; secondly, the need for the invitation; thirdly, its utility. He says, therefore: Come to me. This is also the word of Wisdom: "Come to me, you who desire me, and eat your fill of my produce" (Sir 24:19). Hence, draw near to me, you untaught, because I want to communicate myself. But what is the need? Because without me men labor too much: all you who labor. In a special way this can be applied to the Jews, because they labored under the yoke of the Law and commandments, as it says in Acts (15:10): "This is a burden which neither we nor our fathers have been able to bear." Likewise, in general, to all who labor on account of human frailty: "I am poor and acquainted with labors from my youth" (Ps 88:15). And are heavy laden, namely, with sins: "My iniquities weigh like a burden too heavy for me" (Ps 38:4).

And what shall we get, if we come to you? I will give you rest [refresh you]. "If anyone thirsts, let him come to me and drink" (Jn 7:37). Then he explains the invitation: first, he explains; secondly, he assigns the reason (v. 30). Having presented the invitation and its purpose, he now wants to explain what that invitation is, when he says, take my yoke upon you. But what is this? You say that you want to refresh us and lift our labor from us, and in the same breath you tell us to carry a yoke? We believed that it would not involve a yoke. Yes, without the yoke of sin: "For the yoke of his burden, and the staff for his shoulder, the rod of his oppressor, you have broken" (Is 9:4). Not that you are without God's law, but without the yoke of sin: "Let us cast off from us their yoke" (Ps 2:3); "Return, O Israel, to the Lord your God, for you have stumbled, because of your iniquity" (Hos 14:1); "Freed from sin, you have become slaves of righteousness" (Rom 6:18).

You are to "take my yoke upon you, and learn from me." You are not learning from me how to refashion the fabric of the world, nor to create all things visible and invisible, nor to work miracles and raise the dead. Rather, you are simply learning of me: "that I am meek and lowly in heart." If you wish to reach high, then begin at the lowest level. If you are trying to construct some mighty edifice in height, you will begin with the lowest foundation. This is humility. However great the mass of the building you may wish to design or erect, the taller the building is to be, the deeper you will dig the foundation. The building in the course of its erection rises up high, but he who digs its foundation must first go down very low. So then, you see even a building is low before it is high and the tower is raised only after humiliation.

Not to create a world, or to do miracles in that world; but that I am meek and lowly in heart. Wouldest thou be great? Begin with the least. Wouldest thou build up a mighty fabric of greatness? First think of the foundation of humility; for the mightier building any seeks to raise, the deeper let him dig for his foundation. Whither is the summit of our building to rise? To the sight of God.

When grace, justice, and wisdom have been perfectly attained, one ascends to the summit of evangelical perfection, which Christ Jesus taught by word and example, who specially professed himself the master of humility, in Matthew 11: Learn from me, etc. For humility is the gateway of wisdom, the foundation of justice, and the dwelling place of grace.

Yet (and this is the strange, significant thing) even His enemies, when they read the Gospels, do not usually get the impression of silliness and conceit. Still less do unprejudiced readers. Christ says that He is 'humble and meek' and we believe Him; not noticing that, if He were merely a man, humility and meekness are the very last characteristics we could attribute to some of His sayings.

He holds forth the inducements of a pleasant yoke, and a light burden, that to them that believe He may afford the knowledge of that good which He alone knoweth in the Father.

And what is more pleasant than that yoke, what lighter than that burden? To be made better, to abstain from wickedness, to choose the good, and refuse the evil, to love all men, to hate none, to gain eternal things, not to be taken with things present, to be unwilling to do that to another which yourself would be pained to suffer.

[Daniel 4:10] "'I saw, and behold there was a tree in the midst of the earth, and its height was very great...'" It was not only of Nebuchadnezzar, King of the Chaldeans, but also of all impious men that the prophet says: "I beheld the impious man highly exalted and lifted up like the cedars of Lebanon" (Psalm 37:35). Such men are lifted up, not by the greatness of their virtues, but by their own pride; and for that reason they are cut down and fall into ruin. Therefore it is good to follow the teaching of our Lord in the Gospel: "Learn of Me, for I am meek and lowly in heart" (Matthew 11:29). But as for the fact that, according to Theodotion, he mentions his kutos or height - or else his kureia, as he himself later renders it, that is to say, his dominion (a word we have translated as "his appearance") - those same detractors of the historicity of this passage slanderously assert that Nebuchadnezzar's dominion never possessed the entire world. He did not rule over the Greeks or barbarians, or over all of the nations in the north and west, but only over the provinces of the East; that is to say, over Asia, not over Europe or Libya. Consequently all these slanders require to be understood as attributable to the devil, for actually we ourselves should accept all this as spoken by way of hyperbole, having in view the arrogance of the impious king, who in Isaiah (chap. 14) makes as great a boast as this, claiming that he possesses the very heaven itself, and the whole earth besides, as if it were a nest full of birds' eggs.

Such a spirit as this let us too acquire, and whatever we may suffer we shall bear it easily, and before the Kingdom, we shall reap here the gain accruing from lowliness of mind. Thus "learn," saith He, "of me, for I am meek and lowly in heart, and ye shall find rest unto your souls." Therefore in order that we may enjoy rest both here and hereafter, let us with great diligence implant in our souls the mother of all things that are good, I mean humility. For thus we shall be enabled both to pass over the sea of this life without waves, and to end our voyage in that calm harbor; by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might for ever and ever. Amen.

Seest thou how everywhere practice is required, and the proof by works? "For by their fruits," saith He, "ye shall know them." And what commends our own life? Is it indeed a display of miracles, or the perfection of an excellent conversation? Very evidently it is the second; but as to the miracles, they both have their origin from hence, and terminate herein. For both He that shows forth an excellent life, draws to Himself this gift, and he that receives the gift, receives it for this end, that he may amend other men's lives. Since even Christ for this end wrought those miracles, that having made Himself thereby credible, and drawn men unto Him, He might bring virtue into our life. Wherefore also He lays more stress of the two on this. For He is not at all satisfied with the signs only, but He also threatens hell, and promises a kingdom, and lays down those startling laws, and all things He orders to this end, that He may make us equal to the angels.

And why say I, that Christ doth all for this object? Why, even thou, should one give thee thy choice, to raise dead men by His name, or to die for His name; which I pray thee, of the two wouldest thou rather accept? Is it not quite plain, the latter? and yet the one is a miracle, the other but a work. And what, if one offered thee to make grass gold, or to be able to despise all wealth as grass, wouldest thou not rather accept this latter? and very reasonably. For mankind would be attracted by this more than any way. For if they saw the grass changed into gold, they would covet themselves also to acquire that power, as Simon did, and the love of money would be increased in them; but if they saw us all contemning and neglecting gold, as though it were grass, they would long ago have been delivered from this disease.

Seest thou that our practice has more power to do good? By practice I mean, not thy fasting, nor yet thy strewing sackcloth and ashes under thee, but if thou despise wealth, as it ought to be despised; if thou be kindly affectioned, if thou give thy bread to the hungry, if thou control anger, if thou cast out vainglory, if thou put away envy. So He Himself used to teach: for, "Learn of me," saith He, "for I am meek and lowly in heart." He did not say, "for I fasted," although surely He might have spoken of the forty days, yet He saith not this; but, "I am meek and lowly in heart." And again, when sending them out, He said not, "Fast," but, "Eat of all that is set before you." With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses."

And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, ye think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

The yoke of Christ is Christ's Gospel, which joins and yokes together Jews and Gentiles in the unity of the faith. This we are commanded to take upon us, that is, to have in honour; lest perchance setting it beneath us, that is wrongly despising it, we should trample upon it with the miry feet of unholiness; wherefore He adds, Learn of me.

We must learn then from our Saviour to be meek in temper, and lowly in mind; let us hurt none, let us despise none, and the virtues which we have shown in deed let us retain in our heart.

The yoke of Christ is humility and meekness. For he who humbles himself before all men has rest and remains untroubled; but he who is vainglorious and arrogant is ever encompassed by troubles as he does not wish to be less than anyone but is always thinking how to be esteemed more highly and how to defeat his enemies. Therefore the yoke of Christ, which is humility, is light, for it is easier for our lowly nature to be humbled than to be exalted. But all the commandments of Christ are also called a yoke, and they are light because of the reward to come, even though for a time they appear heavy.

Take, therefore, my yoke, namely, the gospel lessons. And he says, yoke, because just as a yoke fastens and joins the necks of oxen, so the doctrine of the gospel fastens the people to its yoke. And what is that? Learn from me, for I am meek and humble of heart. The whole Law consists in two things: meekness and humility. By meekness a man is rightly ordered to his neighbor; hence Psalm 132 (v. 1): "Remember, O Lord, David and all his meekness." By humility he is rightly ordered to himself and to God: "Upon whom will my spirit rest except on the calm and meek" (Is 66:2)? Hence humility makes a man capable of God. He had also said, "and I will refresh you." What is this refreshment? You will find rest for your souls. For the body is not refreshed, as long as it is afflicted, and when it is not afflicted any more, it is said to be refreshed. And just as hunger is to the body, so desire is to the mind; hence the achievement of desires is refreshing: "Who satisfies your desire with good" (Ps 103:5). And this rest is a rest of the soul: "I have labored little and found for myself much rest" (Sir 51:27). The meek are not at rest this way in the world; hence they will find eternal rest, namely, the fulfillment of desires.

If the yoke is easy and the burden light, why did he call "the way" "narrow"? It is narrow to the careless, for to the zealous the Lord's tasks are light. For even if they involve bodily suffering for a little while, yet the one who is now nourished with good hopes is the devout one who easily bears these pains.

So then they who with unfearing neck have submitted to the yoke of the Lord endure such hardships and dangers, that they seem to be called not from labour to rest, but from rest to labour. But the Holy Spirit was there who, as the outward man decayed, renewed the inward man day by day, and giving a foretaste of spiritual rest in the rich pleasures of God in the hope of blessedness to come, smoothed all that seemed rough, lightened all that was heavy. Men suffer amputations and burnings, that at the price of sharper pain they may be delivered from torments less but more lasting, as boils or swellings. What storms and dangers will not merchants undergo that they may acquire perishing riches? Even those who love not riches endure the same hardships; but those that love them endure the same, but to them they are not hardships. For love makes right easy, and almost nought all things however dreadful and monstrous. How much more easily then does love do that for true happiness, which avarice does for misery as far as it can?

Both harder and easier than what we are all trying to do. You have noticed, I expect, that Christ Himself sometimes describes the Christian way as very hard, sometimes as very easy. He says, 'Take up your Cross'—in other words, it is like going to be beaten to death in a concentration camp. Next minute he says, 'My yoke is easy and my burden light.' He means both. And one can just see why both are true.

Teachers will tell you that the laziest boy in the class is the one who works hardest in the end. They mean this. If you give two boys, say, a proposition in geometry to do, the one who is prepared to take trouble will try to understand it. The lazy boy will try to learn it by heart because, for the moment, that needs less effort. But six months later, when they are preparing for an exam, that lazy boy is doing hours and hours of miserable drudgery over things the other boy understands, and positively enjoys, in a few minutes. Laziness means more work in the long run. Or look at it this way. In a battle, or in mountain climbing, there is often one thing which it takes a lot of pluck to do; but it is also, in the long run, the safest thing to do. If you funk it, you will find yourself, hours later, in far worse danger. The cowardly thing is also the most dangerous thing.

It is like that here. The terrible thing, the almost impossible thing, is to hand over your whole self—all your wishes and precautions—to Christ. But it is far easier than what we are all trying to do instead.

Joseph asked Poemen, 'How should we fast?' Poemen said, 'I suggest that everyone should eat a little less than he wants, every day.' Joseph said to him, 'When you were a young man, didn't you fast for two days on end?' He said to him, 'That's right, I used to fast three days on end, even for a week. But the great hermits have tested all these things, and they found that it is good to eat something every day, but on some days a little less. They have shown us that this is the king's highway, for it is easy and light.'

Therefore let everyone who wants life and desires to see good days put down the yoke of iniquity and malice. The prophet says, "Let us burst their bonds and thrust their yoke from us." For unless one throws behind the yoke of iniquity, that is, the spark of all vices, one cannot take up the agreeable and light yoke of Christ. But if the yoke of Christ is so agreeable and light, how is it that divine religion seems so harsh and bitter to some people? It is bitter to some because the heart that has been tainted by earthly desires cannot love heavenly things. It has not yet come to Christ, so that it can take up his yoke and learn that he is gentle and humble of heart. Hence we observe, my dearest friends, from the teaching of our Lord, that unless a person is gentle and humble of heart, he or she cannot bear the yoke of Christ.

(Mor. iv. 33.) What burden is it to put upon the neck of our mind that He bids us shun all desire that disturbs, and turn from the toilsome paths of this world?

(Verse 30.) For my yoke is easy, and my burden is light. How is the Gospel lighter than the Law, when in the Law murder is condemned, but in the Gospel anger is condemned? In what way is the grace of the Gospel easier, when in the Law adultery is punished, but in the Gospel lust is punished? In the Law there are many precepts, which the Apostle teaches cannot be fully fulfilled (Acts 15). In the Law, works are required, and whoever does them shall live. In the Gospel, the will is sought, and even if it does not have the desired effect, it does not lose the reward. The Gospel commands what we are able to do: that we do not desire, namely, this is within our power. When the law does not punish the will, it punishes the effect, so that you do not commit adultery. Imagine a virgin prostitute in persecution. This virgin is accepted according to the Gospel, since she does not sin by her own will, but she is rejected in the Law as if corrupted.

And how is the Gospel lighter than the Law, seeing in the Law murder and adultery, but under the Gospel anger and concupiscence also, are punished? Because by the Law many things are commanded which the Apostle fully teaches us cannot be fulfilled; by the Law works are required, by the Gospel the will is sought for, which even if it goes not into act, yet does not lose its reward. The Gospel commands what we can do, as that we lust not; this is in our own power; the Law punishes not the will but the act, as adultery. Suppose a virgin to have been violated in time of persecution; as here was not the will she is held as a virgin under the Gospel; under the Law she is cast out as defiled.

But how is Christ's yoke pleasant, seeing it was said above, Narrow is the way which leadeth unto life? (Mat. 7:14.) That which is entered upon by a narrow entrance is in process of time made broad by the unspeakable sweetness of love.

And so they upbraid the discipline of monogamy with being a heresy; nor is there any other cause whence they find themselves compelled to deny the Paraclete more than the fact that they esteem Him to be the institutor of a novel discipline, and a discipline which they find most harsh: so that this is already the first ground on which we must join issue in a general handling (of the subject), whether there is room for maintaining that the Paraclete has taught any such thing as can either be charged with novelty, in opposition to catholic tradition, or with burdensomeness, in opposition to the "light burden" of the Lord.

How is it then that he himself demands a high degree of strictness? He answers, "You have not yet had experience of things that are mine, and for this reason you think this way. But if you would take up my yoke and would believe in those things I give, you would find the greatest difference between the things that are from me and those that are from Moses. From me there is great, patient endurance and kindness. Seeing such a weight of sins—murders and self-love and things more unnamable than these—I am longsuffering and bear with those who do these things, not despising them but waiting for them to repent. If ever they should repent and change their ways, I immediately forgive them, not remembering their former acts. But the law of Moses is not like this. When you sin, it immediately punishes the sinner. It knows no repentance. It promises no remission. When I make demands about the covenant, I am not so much preoccupied with investigating the things that happened. For me, it is enough that a soul choose what is good with a genuine resolution. But the law goes overboard, both adding more punishments to the smaller ones and cursing the transgressors. Therefore my yoke is good on account of forgiveness, and my burden is light because it is not a collection of customs and various observances but decisions of the soul."

But do not wonder if I invite you to a yoke, because my yoke is not a burden. Why? For my yoke is easy and delightful: "How sweet are your words to my taste!" (Ps 119:103). And my burden is light. And these can be referred to two things: by the yoke the oxen are held, but the burden is carried; hence the yoke is referred to the negative precepts, the burden to the affirmative.

But this seems to be false, because the burden of the New Law seems very heavy, as was said above (5:21): "You have heard that it was said of old: You shall not kill. But I say to you that everyone who is angry with his brother will be liable to the judgment." So it seems that it is a heavier burden: "Narrow is the way, which leads to life." Likewise the Apostle in 2 Corinthians (11:23): "In many labors." Hence the yoke seems most burdensome. Therefore, three things must be considered: the effect of the teaching, the act and the circumstances. And in all three it is light.

The doctrine of Christ is light in its effect, because it changes the heart, in as much as it makes us love not temporal but spiritual things. For the person who loves temporal things finds it more a burden to lose a little than a person who loves spiritual things to lose much. The Old Law did not forbid those temporal things; therefore it was painful to lose them. But now, even though it is burdensome in the beginning, after a while it is light: "I will lead you in the paths of uprightness. When you walk, your steps will not be hampered" (Pr 4:11). Likewise, in regard to its act, the Law imposed a burden of external acts. But our law is solely in the will; hence Romans (14:17): "the kingdom of God is not food and drink." Again, the law of Christ brings joy; hence Romans (14:17): "Justice and peace and joy in the Holy Spirit." Likewise, in regard to circumstances there are many adversities; hence "All who desire to lead a godly life in Christ Jesus will suffer persecution" (2 Tim 3:12). But they are not burdensome, because they are seasoned with the condiment of love; for when a person loves someone, it is not a burden to suffer anything for him. Hence love makes easy all difficult and impossible things. Therefore, if one loves Christ properly, nothing is difficult for him; consequently, the New Law does not impose a burden.