Quomodo Dominus apparuit Apostolis
The Disciples' Return and Gathering
The disciples return to Jerusalem with urgency and joy to join the others in their locked upper room.
Rising at that same hour, those two disciples returned that very day to Jerusalem to the other disciples, who were locked away for fear of the Jews. Hence Theophilus says: 'The fire of the Lord, which they were intent upon, burned in their hearts, and they were so filled with joy that, suffering no delay, they returned at once to Jerusalem.' See here the disciples' diligence and the fervor of their faith in revealing the Resurrection: for they were not held back by the lateness of the hour, the evening meal, or the fatigue of the journey, and, with the fear of the Jews set aside, they hurried to announce the Lord's Resurrection to the Apostles and all they had learned about it on the way. It's no wonder they rose that same day and hour; it was a day of good news. They might well have feared if they had put off until morning what those others feared, who said: 'This is a day of good news; if we wait until morning, we'll be held guilty.' For preaching is not to be delayed, and things that concern the common salvation are not to be kept silent, but revealed. This example should move those in authority to be diligent in preaching. And they found them on Mount Sion, beneath the upper room, gathered and locked away for fear, with Thomas absent. They were gathered because of the joy of the Lord's Resurrection, having previously been scattered by fear of the Jews and fear of the Passion. The eleven, along with those who were with them from the seventy-two disciples, were speaking together and telling the two what had happened.
The Risen Lord Appears
Jesus appears to the gathered disciples behind locked doors, bringing peace and consolation to their hearts.
That the Lord truly rose and appeared to Simon. And those two, to provide greater certainty about the Resurrection, were in turn telling them what had happened on the road, and the appearance made to them, and how they recognized Him in the breaking of the bread, when the Lord appeared to the Apostles behind locked doors. But some of them didn't believe those two or the others; Thomas was one of them. Consider now how much joy there must have been as they all shared their news with one another. And while they were talking about this, Thomas left. After he had left, while the others were still discussing what they had heard and seen, it was already evening on that day—the first day after the Sabbath, which is the Lord's Day, the very day of the Lord's Resurrection. The doors, which lead out of the house, were locked for fear of the Jews, a fact confirmed by divine revelation. This allowed Jesus, by entering to the disciples behind locked doors, to show them the power of His authority and His glorious body. The Lord Jesus came to His disciples, called by their longing, clothed in the brilliant garments of His glorious Resurrection and newness. Entering to them behind locked doors, He stood in their midst so that He might be seen by all, because they were gathered in His name. According to Bede. He appeared in the evening because they were most afraid then; and, according to Theophilus, it was arranged so that everyone would be gathered together with the doors locked, to show that He possessed a glorious body that nothing can resist. He also comes to those who are gathered, and the Spirit descends upon those who are gathered, because Christ and the Holy Spirit are present only among those gathered in love. He stood in their midst so that everyone might know him with certainty, and so that all might receive the consolation of his presence. Note that, as Sallust says, the middle place is one of dignity and is owed to those of higher honor; for this reason, Christ stood in the midst of the disciples: like the sun among the stars to enlighten them; like a flower among lilies to adorn them; like a prince among soldiers to strengthen them; like a teacher among students to instruct them; like a father among children to unite them; like a heart among the members to give them life; and like a common friend to share himself with them all. This is why, when many of us are fond of someone, if he arrives, we place him in the middle so that each of us can enjoy his presence. There is an altar in the place where the Lord is said to have stood at that time. It should be noted here that the Lord is said to have stood in the midst of those who were talking among themselves, so that we might understand that we will have him dwelling with us whenever we gather together and do things that pertain to his praise and our salvation, according to what he said: 'Where two or three are gathered in my name, there am I in the midst of them.' Four things are necessary. When Jesus the Savior came to the disciples, they were in fear, it was already evening, they were gathered together, and the doors were locked.
Necessary Dispositions for Visitation
Four conditions—fear, contempt for worldly glory, unity, and stability—are presented as necessary to receive the Savior.
These four things are suggested to us as highly necessary so that we may receive the Savior we await, according to the words of Ecclesiasticus: "The fear of the Lord drives out sin," for whoever is without fear cannot be justified. The second is contempt for worldly glory, which is signified by the fact that it was evening when he came, for worldly glory fades away, and whoever truly despises it finds the light. The third is being gathered together, for the Savior doesn't visit those who are at odds, as the Apostle says: "Keep peace, and the God of peace will be with you." The fourth is stability.✦ This is the stability by which someone remains in God, which is why the doors were shut; in this way, the Savior is to be awaited. By these disciples gathered together as one with the doors shut, religious people are signified—those who are closed off by the five senses, to whom the Lord often appears, comforting them with his visitation and giving them life.
The Gift of Peace and Proof of Flesh
Jesus bestows peace upon the disciples and offers his wounds as proof of his physical resurrection.
He says to them, "Peace be with you"—not the peace of this world. This is because they were about to face many tribulations; it is, rather, the peace of time and the peace of eternity—the first in the present, the second in the future. Both are mentioned in John: "Peace I leave with you"—that is, the peace of the heart—in the present; "My peace I give to you"—that is, the peace of eternity, which is specifically My peace—I give to you, meaning I will give it. He says, therefore, "Peace be with you," referring to the peace of reconciliation that He announced had been made with God, the peace of charity and unity that He commanded them to keep, and the peace of eternity and immortality that He promises will be theirs. The chief pontiff, the bridegroom of the Church, acting in the person of Christ as His special vicar, says "Peace be with you" for the sake of that peace when he first turns to the people during Mass, because this was the first word of Christ to the disciples after the Resurrection; but later, in the name of the priests, he says, "The Lord be with you," so that he may show himself to be one with us. But whereas the early Church communicated in the Body and Blood of the Lord daily and generally after so many Sundays, and only on three solemnities, now the Church communicates spiritually at Mass through the kiss of peace, by which ecclesiastical unity is signified. even if not mentally. And beautifully, the Lord, rising from the dead, first commended peace to the disciples to show them that those who keep peace and harmony in heart and body are the ones who truly are Christ's disciples. According to Chrysostom, the disciple said, "Peace be with you," because they had an unconquerable protection against the Jews; but to the women, he said, "Rejoice," because they were in a state of sadness. Alternately, therefore, he gave peace to the men because of the battle, and joy to the women because of their sadness. And because the disciples might think he was a ghost or a phantom, he added, "It is I," meaning, in my own person, not a diabolical phantom. But they were troubled, moved by wonder and terrified by fear or a certain natural horror—the kind the living usually feel toward the dead—and they thought they were seeing the flesh of the one they had seen die in the Passion; for they didn't yet believe that he could have risen from the tomb on the third day, or that he could enter in to them while the doors were locked. By divine providence, they were allowed to doubt while Thomas was absent. This was for the greater confirmation of faith regarding the Lord's Resurrection. And he said to them, "Why are you troubled?"—that is, for what reason—"and why do thoughts arise in your hearts?"—thoughts that seem to come from within like false and phantastic notions, rather than descending from above like true and good ones, into your weak and doubting hearts. And because the faith of those watching doubted that this was the body that could be seen, he showed them his hands, feet, and side to be looked at and touched, to prove the reality of his flesh, declaring that he who had been crucified, died, and pierced, had risen in that same body. "See," he said, "my hands and my feet, for it is I myself." It was as if to say, "Through these scars, you can see that I am the one who suffered and rose again." Through the remaining scars, he showed that it was the same body in number. For a true resurrection is the repeated rising of the very same body in number. “Touch me and see, for a spirit does not have flesh and bones as you see me have.” It was as if he were saying: “Through this, you can also know that I have a real body, not a phantom.” For the sake of healing the hearts of those who doubted, the traces of his wounds were preserved, and so he showed the scars of his wounds to heal the wound of their doubt and lack of faith. He showed his hands, therefore, to spur them on to the fight. It was as if he were saying: “Look at the hands with which I faithfully fought for you; I show them to you for this reason, so that you, too, might fight, because without a fight you won't be victors.” Act courageously, therefore, because to the one who wins, I will give the right to sit with me on my throne. He also showed his side to provoke them to love, as if he were saying: “Look at my side opened, my heart wounded, so that you may see how much I have loved you, and so that you, too, may love me.” He also showed His feet, to steady us in perseverance, so that we might not turn back from the beginning of a good life.
Discernment and the Spiritual Warfare
The author outlines five ways the devil attacks the soul and how to remain steadfast against them.
Perseverance, or stability, is when a person isn't drawn away from a good life, from their duties, or from a vow they've made, by threats, by love, by fear, by convenience, or by hardship. There are five primary ways the devil attacks us, and we must stand strong against them. The first is a love of sin and injustice, or a love of the flesh, or a love of honor—which is so powerful in some people's hearts that they abandon heavenly glory for its sake. The second is a fear born of distrust, which also attacks many, as if the Lord wouldn't help them persevere in what is good, or as if they couldn't endure a hard penance—even though they ought to be more afraid of the harsher punishment of hell. The third is the pain of having to give up the pleasures of the flesh or the world, or the pain of having already given them up. O miserable person, what are you doing? You choose sickness over health, death over life, sadness over joy, and eternal punishment over glory. The fourth is the shame of doing good, when someone thinks that people will mock them if they walk around in humble clothing, or if they fast, pray, go on pilgrimage, or do similar things. The fifth is a false hope of forgiveness, when someone says, "God is merciful; He won't condemn us so easily." And we say, "We are Christians": the hope of such people is confounded, because hope is the certain expectation of future blessedness, coming from merits; but those who lack merits are not truly hoping, but presuming.
The Truth of the Resurrection
Through eating and teaching, Jesus confirms the reality of his resurrected body and the fulfillment of Scripture.
The fact that He offered Himself to be touched happened miraculously, because it is naturally impossible for the incorruptible and immortal Body of the Lord to be touched by corruptible and mortal beings. Therefore, in a wonderful and ineffable way—according to Gregory in the second part of his commentary—He offered His body to be touched to restore us to the truth; He showed it as incorruptible to invite us to the reward; and He presented it as touchable and incorruptible to show that it was the same nature it had before the Passion, that is, that it possessed flesh. And the glory of the other, that is, that the same flesh is incorruptible. And because our general resurrection is prefigured in the Lord's Resurrection, He shows through this that our bodies after the resurrection will be incorruptible and subtle through the effect of spiritual power, so that they can be touched by similar bodies through the truth of nature. For it is to rise in the truth of substance, without corruption or the frailty of death. Hence Bede says: 'It was not enough for Him to show Himself to the eyes if He did not also offer Himself to be touched by the hands; for while He shows the disciples the bones and flesh to be touched, He opens the way to the truth of the Resurrection, which He signifies was done in Him and will be in us.' Hence Gregory says to him: 'For in that glory of the resurrection, our body will not be impalpable and more subtle than wind and air, as Euthicius says, but indeed subtle through the effect of spiritual power, yet touchable. But, as Augustine says: They will shine like the sun in the kingdom of their Father, in the body of Christ, when He rose, it is to be believed that it was hidden from the eyes of the disciples rather than lacking; which was a weak sight, when He was to be attended to by His own in such a way that He could be known.' He offered Himself to the Lord so that they might have something to eat, so that He might better establish the truth of the Resurrection. But they offered Him a piece of broiled fish, of which perhaps... They had eaten the rest of it, along with the honeycomb. Two things were fittingly offered to Him: the first was the roasted fish, which by its nature... ... Such was His passion; but the honeycomb, by the nature of divine sweetness, is expressed in both His natures: in His humanity. These two things offered to the Lord signify that we, too, ought to be joined to Him—both the roasted fish and the honeycomb. For He, like a fish, lies hidden in the waters of the human race. And to be caught in the snare of our death—this fish was roasted in the Passion, and was sweeter than honey in the Resurrection. Therefore, those who hold the faith of His Passion and Resurrection offer Him the fish and the honeycomb. Or, to understand it through the fish, it represents our active life and our human frailty; through the honeycomb, it represents the sweetness of the Lord's words. . He ate in their presence to show that He truly had a body, not because He was eating out of any physical need. - Regarding the second point, with Thomas absent. He deigned not only to be touched by the disciples but even to eat with them—not, indeed, as if He needed food after the Resurrection, nor as if to signify that we would need food in the resurrection we await, but to confirm the nature of His resurrected body in that way, so they wouldn't think it wasn't a body but a spirit, appearing to them not solidly but only in their imagination. In a literal sense, he confirmed them in his Resurrection through three things: first, through sight, saying, "Look at my hands and my feet, for it is I myself"; second, through touch, saying, "Touch and see, for a spirit doesn't have flesh and bones"; third, through taste, when he asked, "Do you have anything here to eat?" Mystically, however, those who meditate on the glory of his Resurrection see that Christ has risen; they touch and handle him who are joined to him by love; those who have patience refined in the fire of tribulation for the name of Christ offer him roasted fish; but those who show works of mercy to his members offer him honeycomb. And when he had eaten before them, he gave them the leftovers of the food, clearly as a greater proof that he had truly eaten what remained, and to signify that he showed his Passion to them as something to be imitated—which is bitter in the pain of the body, but most sweet in... glory. reward. He therefore takes those into his own body for eternal rest who, while here, feel tribulations for God and don't turn away from the love of intense sweetness; those who are roasted here like fish by the afflictions of truth will be satisfied there like a honeycomb with the true sweetness of eternal beatitude. Then he confirms them regarding the Resurrection through hearing, saying: These are the words, that is, the reality of the words; for a word is sometimes the voice we utter, and sometimes the reality we signify through the voice, with which I spoke to you, namely above, when he said to them: "Behold, we are going up to Jerusalem," etc., when I was still with you, that is, in mortal flesh before the urgency of the Passion; for it is necessary that everything be fulfilled through the exhibition of reality.
Opening the Scriptures and the Mission
Jesus opens the minds of the disciples to understand the Scriptures and commissions them to preach repentance and forgiveness.
These are the things written about me in the Law of Moses, the Prophets, and the Psalms. The Old Testament is contained within these three. By speaking in a way that was both sensible and rational, and by reminding them of what he had told them before his death, he showed that he possessed a body animated by a sensitive and intellectual soul, and that he was the same as he had been before. Then, after what was said, he opened their minds and hearts through inner grace—for their understanding had been closed—so that they might grasp the Scriptures and, through them, recognize his Resurrection. Just as he proved the truth of his Resurrection regarding his humanity through what came before, so he proves it regarding his divinity through this; for to illuminate the minds of the ignorant with an understanding of sacred Scripture, and to do so suddenly, is the very work of his divinity. Just as he declared himself true God and man before his Passion, so he did again after his Resurrection. And he said to them, instructing them through his teaching: "For..." As if to say: "You ought to believe well, for it is written just as it happened, and it happened just as it is written." Hence it is added: "And so it was necessary for Christ to suffer," specifically on the wood of the cross, "and to rise from the dead on the third day." For as Bede says, Christ would have lost the fruit of his Passion. If there were no truth to the Resurrection, he would not have shown that those who were raised would reign; for as the Apostle says: "Christ died for our sins and rose for our justification." He opened the Scriptures to them; for the Lamb who was slain is judged worthy to receive the scroll, and through the Spirit of his divinity, to open its seven seals. . 1. Concerning the same. Of his incarnation, preaching, and work, and of his Passion, Resurrection, and Ascension. From this it's clear that the holy Scriptures can't be sufficiently understood unless he opens them—the one who holds the key of David, who opens and no one shuts. — F. And why he willed to die and rise again for us, as it is said, is made manifest when it is added: 'And that repentance and forgiveness of sins should be preached in his name'—repentance on the part of man, and forgiveness of sins on the part of God, whose right alone it is to forgive sins to men—'among all nations,' not in one nation of the Jews alone, or in one part of the earth, because God is no respecter of persons. Therefore, the unity of the Church is commended by his body, because... As Theophilus says, it no longer pleased God that the human race should be divided into Jews and Gentiles. Therefore, the preaching of Christ, his forerunner, and the Apostles began with repentance; and so that no one might despair of forgiveness because of the magnitude of their sins, it was added: 'beginning from Jerusalem.' For Jerusalem is in the middle of the habitable world, and so it was fitting that the preaching of the Gospel should begin there and be spread by Christ's disciples throughout the world. Hence Theophilus says that he commanded the message to begin at Jerusalem and end with the Gentiles, so that he might unite all as one. No one, therefore, should despair of obtaining God's forgiveness because of the magnitude of their sins, when they know that it was granted to the very people of Jerusalem—those who, with bloody hands and lying voices, shed the very blood by which humanity was redeemed. Hence, according to Bede, they begin at Jerusalem, no. They are the only ones to whom the oracles of God were entrusted, along with the adoption of children and the glory; yet even the Gentiles, entangled in errors, are provoked by this sign of divine mercy to hope, even though they were the ones who crucified him. Even if some, like Chrysostom, might say that they went to show themselves off at first, they reveal the Resurrection. Where it broke out, for where the crucifiers are seen to believe, the Resurrection is most evident. And your heart, which was once filled with this work, is now glad; the disciples, therefore, were completely joyful once they recognized him, and those who were sad and terrified are now rejoicing in his presence. For who could see such a spectacle of mercy without great joy? He showed his hands pierced by nails, by which he accomplished our redemption.
The Holy Spirit and the Power of the Keys
Jesus breathes the Holy Spirit upon the disciples and grants them the authority to forgive or retain sins.
In the middle of the earth; the feet, by which he walked while preaching, Thomas being absent. He was sown; he caused the sacraments of redemption to flow from his side, in all of which the marks of his wounds are preserved to heal the hearts of those who doubt. For this reason, the disciples rejoiced in such signs of mercy when they saw the Lord, because this sight could not be without the greatest joy and gladness. And so their double sorrow was removed, namely from... the death of Christ and from the fear of the Jews: for they were troubled by the death of Christ himself and by the impending persecution of the Jews; yet he could protect them by his presence and assure them of his Resurrection. He said to them again, 'Peace be with you'; he gave them peace because of the two commandments of charity, namely of God and of neighbor: for they keep a twofold peace who possess this twofold love. Or perhaps he repeats it because he himself is our peace, who has made both one; he also repeats the peace so that he might show that through his blood, things in heaven and things on earth have been reconciled. It is as if he were saying, 'I leave peace with you,' that is, the remnants of peace, namely of the heart in the present; 'my peace I give to you,' namely of eternity in the future—I give, that is, I will give; to you, I also repeat this peace, so that I may show you reconciled to God, man to the angels, and man to man, so that man may love God, and man may love man for the sake of God. And according to Chrysostom, he also demonstrates at the same time the efficacy of the cross, through which he dissolved all sorrows and bestowed all good things; and this is peace. The mission of the Apostles and the breathing of the Holy Spirit. Then he adds: "As the Father has sent me to teach the truth of the faith in Judea, so I also send you"—that is, I will send you—"to proclaim this truth throughout the whole world." I appoint you as my representatives; I entrust my office to you in my place. I send you to teach, to preach, to baptize, and to glorify my name and the Father's. He shows himself to be the Mediator when he says, "He sent me, and I send you." God the Father sent his Son when he ordained that he be incarnate; the Son sent the Apostles when he directed them to preach that same Incarnation throughout the entire world. And just as the Father, loving the Son, sent him into the world to endure hardships and the Passion for the salvation of the faithful, so too the Son, loving the Apostles, sent them to endure evils and sufferings for his name, not for the world's joy. Hence Gregory says: "Therefore it is said: 'As the Father has sent me, so I send you,' which means: I send you into the midst of the scandals of persecutors with the same love with which the Father loves me, whom he caused to come to endure sufferings." And because the execution of this office cannot be fittingly performed without the grace of the Holy Spirit, therefore, when he had said these things, he breathed on them and said: "Receive the Holy Spirit." By breathing, he gave the Spirit, so that he might show himself to be the one who had breathed the breath of life into the face of the first man, or certainly to show that the Holy Spirit proceeds from him just as he proceeds from the Father, and that he is not only the Father's, but also his own; for breath proceeds from the one breathing. Yet it is not to be understood that this breath of Christ was the Holy Spirit himself, but rather a sign of him. Hence Augustine says: "That bodily breath was not the substance of the Holy Spirit, but a demonstration through a fitting sign that the Holy Spirit proceeds not only from the Father, but also from the Son." Hence ecclesiastical custom has established that in the face of those who are to be regenerated through the grace of the Holy Spirit, the priest... ...breathes upon them. Because the forgiveness of sins is granted through the Holy Spirit—as both its fruit and effect—it is rightly said to the disciples after that same Spirit was given: "Whose sins you forgive, they are forgiven them; and whose sins you retain, they are retained." Here, He gave them the power of binding and loosing sins, whether they are to be understood as being forgiven or retained in judgment. When the judgment of the Church aligns with the divine judgment, as Augustine says: "To show more clearly that the Lord acts by the Holy Spirit." He immediately added that it is granted to His faithful that sins are forgiven, not by the merits of men: if you forgive anyone's sins, they are forgiven him—that is, the Spirit forgives, not you. But the Spirit is God, and God forgives, not you. God, therefore, dwelling in His holy temple, in His holy faithful, in His Church, forgives sins through them because they are living temples. So says Augustine. Although, therefore, God alone principally forgives sins, yet the ministers of the Church work ministerially toward this through the power of the keys; sins are forgiven to those established in the unity and charity of the Church, but not to others. Hence the same Augustine: The charity of the Church, which is poured into our hearts through the Holy Spirit, forgives the sins of its members; but it holds the sins of those who are not members, says Augustine. The power of consecrating the Body of Christ was therefore given to the disciples at the Supper, when the Lord said: "Do this in remembrance of Me." However, the power of the keys over the mystical Body of Christ, which was promised to Peter—and in Peter to the others—was conferred upon them expressly after the Resurrection, on that very day of the Passover. And note here that the Lord ordained the Apostles as bishops. Hence Augustine: "No one doubts that the Lord ordained the Apostles as bishops when He said to them: 'Receive the Holy Spirit; whose sins you forgive, they are forgiven.' All these things are full of joy and gladness, and this is truly a great Passover."
Mystical Reflection and Prayer
The chapter concludes with a mystical summary of the Lord's appearance and a prayer for the reader to experience this grace.
Oh, what a small house this is, and how glorious it is to dwell within it! In this, the Lord's appearance is received spiritually and mystically, which the faithful soul experiences in this apparition. This is called the day of the Sabbath; for by the Sabbath, rest is signified, in which they rested from all work, according to their strength, and from all outward guarding, which is represented by the closed doors; for the doors are the senses of the body and the powers of the soul. The third thing is the gathering of the powers into the heart, which is noted by the disciples being together in the evening; that is why it is said that it was evening. By 'evening' we understand the completion of a good work; for the Lord doesn't appear at the beginning of a good work, but in the evening. After the sun of divine grace has finished its course in the completion of the work, the Lord then shows himself to the human heart. Jesus, however, coming in, works five things there. He stands in the midst of the disciples—that is, of the powers, which is the soul that He inhabits, and the essence of the soul, which... Thomas being absent. It is the source of all powers, which it perfects and makes fruitful through grace, bestowing upon them a divine existence. Second, he announces peace to the disciples: notice to whom he speaks peace—to his disciples. You, too, must be a disciple capable of the discipline of Christ, and you will hear it. Third, he shows them his hands and his side, thereby bestowing upon them both divine works, which are signified by the hands, and affections, which are signified by the side where the heart lies hidden. Fourth, he makes the disciples rejoice by stirring up within them an interior joy, for the disciples rejoiced when they saw the Lord; fifth, he breathes upon them, giving them the Spirit of life for a new life, so that they may live both for themselves and for others unto salvation. But the Lord only stayed with the disciples for a short time because it was very late; yet they perhaps compelled him to stay a little longer, begging him not to leave so quickly. This didn't displease the Lord, for he wants to be held, as has been said above. Finally, he blessed them and departed. When he had vanished from them, Thomas returned, having gone out before the Lord’s arrival. The others told him with a joyful spirit, announcing the good news: 'We have seen the Lord'—for that is how they had addressed him before the Passion. He said he wouldn't believe unless he saw and even touched the scars of his wounds, so that if his sight were deceived, his touch at least would report the truth. He wanted to be certain through a double sense: namely, sight and touch. For these are the two senses that can be least deceived. He had seen such great tortures of death that he couldn't accept the arguments for the Resurrection and life unless he perceived them not only by sight, but also by touch. Hence Chrysostom says: 'Being more coarse than the others, he sought faith through the most coarse sense, namely touch; and he didn't even believe his eyes.' The disciples, however, remained hungry and thirsty for their Lord, from whom they had been accustomed to receive such abundance, and they often called him back with sighs and longings. You've seen how often you've had Easter today, for all the aforementioned appearances occurred on the day of the Resurrection, of which only five are written in the Gospel; the priest represents these five in the Mass by turning to the people five times, and as if for an appearance, he presents his face to them. However, the third version is done in silence, which signifies the third of these appearances made to Peter, because it is unknown where or when this appearance took place; through this, he also represents them by the fact that he says 'The Lord be with you' five times. But perhaps you have heard it, yet not felt it, because perhaps you did not have compassion during the Passion. I believe that if you knew how to have compassion during the Passion, and if you kept your mind united—not scattered toward worldly things, or superfluous matters, or curiosities—you would feel Easter every time. This could happen to you every Sunday if you prepared yourself in the Passion of the Lord with an undivided mind on Friday and Saturday; for, according to the Apostle, 'As you are partners in the sufferings, so you will also be in the consolation.' Then, truly, the Lord Jesus returned to the holy Fathers, who were not standing idly before Him, but were vigilantly and joyfully persisting in praises. For all the holy Fathers and Angels were standing before the Lord in songs and praises, reverently, eagerly, and devoutly, and as if they were glorious, they were jubilating continuously. Look upon them, therefore, and you too with joy, and congratulate them, and learn to venerate and praise God, and to give thanks to Him, and to recognize His benefits; and with your whole heart strive toward that glory, where you may never cease, where always in the presence, in the praises of God, you may persevere in the God of your own, with such noble... PRAYER: O gentle Son of God the Father, who appeared to the disciples gathered as one while the doors were closed, I pray that You block the gates of my senses, both interior and exterior, against the dangers of temptation with the holy fear of Your reverence. Mortify in them all evil with the bond of Your delicate charity, and illuminate them with the light of divine religious life, so that I may deserve to be consoled by Your joyful vision. May I find peace of heart in the present and in eternity, with You granting it, where I may deserve to praise You without end alongside the Angels and all Your Saints and elect. Amen.
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Svrgentes autem eadem kora praedicti duo discipuli regressi suni ipsa die m Jerusalem, ad alios discipulos propter metum Judaeorum inclnsos. Unde Theophilus : « Ardelbat ergo cor eorum igne vcrlroTum Domira, qulbus intendebant, et adeo laetati sunt, ut millam moratn passi, mtyx reversi sint in Jerusalem. » Vide iiic discipuloTum diligentiam , et fidei fervorem , ad revelandum Resurrectionem : quia tarda, scflicet vespertina hora, aut mensa, «eu fatigatione itineris non detenti, et remoto Judaeorum timore, ad annuntiandum Apostolis Resurrectionem Dominicam , et qmjd de ea in Tta compererant, cucurreruntirapigri. Nec rairuni si eadem die et hora surpcKerunt ; erat enim dies boni nuntii , et ideo timere poterant, si difFerrent usque raane illud, quod tim^bant illi qui dicebant : Hofc dies bani mmiii est ; si tacuerimtts etnoluerimus nuntiare usque mane, sceleris arguemttr. Pradicatio enim non est drfFerenda , et ea que sunt ad salutem communem, non sunt tacenda, sed revelanda. £k quo exemplo praelati moti , ad diligentiam praedicationis debent acoendi. Et invenetnmt in monte Sion, subtus coBnacuIum, congre-g€tt&s tt incluBOS, propter metum , THOMA ABSENTE. 7o5 Judaeorum, €t propter DomiQicae Resurrectionis gaudium , qui prius dispersi fuerant propter metum Judaeorum , et propter passionis metum, undecim, ei eos qui cum illis erant de septuaginta duobus discipulis, loquentes mutuo, et di^ centes ipsis duobus.
Quod surrexit Dominus vere, et apparuit Simoni. Et ipsi duo ad majorem certitudinem faciendam de Resurrectione, e converso narrabant ilUs quas gesia erant in via, et apparitionem factam eis , et quomodo cognovertmt eum in fractione panis, 2 Januis clausis, Apostolis afPARUIT DoMiNUS. — Scd quidam ex eis nec istis duobus, nec aliis credebant ; ex quibus u-nus Thomas crat. Considera modo quanta ibi laetitia fuerit, dum isti et illi vicissim sua gaudia nuntiarent. Et dum haec ioquerentur ad invicem , exivit Thomas inde. Quo egresso, dum adhuc alii colloquerentur de his quae audierant et viderant, et sero jam esset, die illa praedicta, scilicet, wia sabbatoi^um, id cst prima post sabbatum, quae est Dominica, hoc est eadem die Resurrectionis Dominicae; etfores^ id est ostia, quae fores dicuntur, quia de domo ducunt foras, essent clausce, propier meium Judasorum , quod etiam divina revelatione est factum , trt scilicet Jesus intrans ad discipulos , fanuis clausis, manifestaret eis virtutem suse potestatis , et gloriosi sui corporis; venit Dominus Jesus ad suos discipulos a desiderio corum vocatus, indutus albissimis vestimentis gloriosae Resurrectionis suae et novitatis , et intrans ad eos, januis clausis, stetit in medio eorum, ut videretur ab omnibus, quia congircgati erant in nomine cjus. Sccundum Bedam. ideo sero spparuit, q-uia tunc maxime timidi erant ; et, secundum Theophilum, f^aestolsbatur ut omnes convenirent, ostiis vero clausis, ut se oorpus gloriosum, cui aliud non resistit, habere ostenderet.
Ipse etiam ad congregates venit, et Spiritus ad congregatos descendit, quia Christus et Spiritus Sanctus non nisi in caritate congregatis adsunt. Stetit in medio, ut omnes eum certitudinaliter agno-r scerent, et omnes consolationem suae praesentiae reciperent. Et nota» quod sicut dicit Sallusiius, medius locus est dignitatis, et debetur honorabilioribus; propter quod Christus stetit in medio discipulorum : sicut soi inter sidera, ut eos illuminaret; sicut fios inter iilia , ut eos decoraret; sicut princeps inter mili^s, ut eos roboraret ; sicut ma» gister inter discipulos, ut eos informaret ; sicut pater inter iilios, ut eos concordaret; sicut cor inter membra, ut ea vivificaret, et sicut communis amicus, ut omnibus eis se communicaret. Unde quando sumus plures aliquem diligentes, si supervenerit , statuimus eum in medio , ut singuli possimus ejus frui praesentia. Est autem ibi altare In loco ubi Dominus dicitur tunc stetisse. Considerandum est hic ,, quod de se coiioquenttbus, Domiinus in medio stetisse didtur, crt intelligamus, quia eum nobiscum habitantem habebimu&^quotiesin unum congregamur , ea quae ad ejus laudem et nostram salutem pertinent, agimus , iuxta quod ait : Ubifuerint duo vel tres congregati in Homine mteo , ibi sum in media eorum, 3 Jesum suscipere volentx Qua. TUOR SECESSARIA. — Quando autem Jesus Salvator ad discipulos venit, ipsi erant in limorci, sero £actum erat, in unum erant congregati, et fores erant dausae.
Is quibus quatuor insinuantur nobis valde necessaria , ut Salvatorem quem exspectamus suscipere met, itiinor, qui ge miindat, secunillud Ecclesiastici ; Timor Dotnini expelit peccatum, nam qui sine timore esl , non poterit justij! Cari ; sccunduni est , conteinplus vanic gloriie , quod sigmlicatur in hoc, quod lero factum erat, ad eurn mundana; gloria: occubuit, et qui verc eam contemnil; tertium est, gregati, non enim visitat Salvatar homines discordes, unde Apostolus : Pacem habete, et Deus pacis erit vobiscum; quartum est. stabilitas, qua aliquis in doi cvagnndo, unde fores dendx sunt, el sic Salvator est cispectandus. Per isloa vero discipulOB , in unum , foribus cUusia , coDgregatos, signilicantur religiosi cum foribus quinque sensuum clausi, quibus Dominus sxpe apparet, eosque sua visitalionc eonsolatur et l»ii(icat.
Et dicit eis : Pax vobis : non pax temporis. quia exponendi erant multis tribulationibus, sed pax temporia, et pai Kternitatis : prima in prEesenti , secunda in futuro. De utraquc dicitur in Joanne : Pacem, scilicet pectoria, relinquo vobis, in preeaenti ; paeem meam, scilicet Eternilatis, quas est spedaliter pax mea, do vobis, jd est cllo dabo. Dicit ergo : Pax vobis, sciJicct reconciliationis , quam ad Di:um factam nuntiavit, ac carilatis et unilatis, quam eis servandam prxcepit, itemque a:ternilatis et immortalitatis, quam eis futuram promittit. Pacem 1 propier pacem \ uade pontifex, pnecipuus sponsus EcclesiEC, in persona Christi, sicut specialis vicarius ejus, didt : Pax vobis, cum in missa ptimo se vertil ad populum, quia hiEC fuit pri-^ ma vox Christi ad discipuloa Resurreclionein; inafar vero rum sacerdotum dicit postea : Domiiius vobiscum, ut se unum c^ nobis ostcndai. Cum autem Eccleiil primitiva quoiidle et generaliter post tanium diubus Oominicis, p vero tantum in tribua solemnitadi bus communicarct Corpori ct Si guini Domini; nunc Ecclesia ] osculum pacis, quo dcsignalur u tas Ecclesiastica , communicat missa Bplritualiier. etsi non aac mentaliter. Et pulchre resurgens t mortuis Dominus, primo paceq disclpulis commendavii, ut illoa u monsiraret, qui pacem ct concoc' diam corde et corpore aervant, ^ quo patei:, quod illi sunt paciflc qui vere sunl Chrisli discipuli.
Se cundum Chrysostomum, disdpalS dixit : Pax vobis, quia prKlitut inexpugnebile ad Judxos habebani Mulieribus autem gaudium t geli/at, quia in trisiitiisgenus iUtii crat. Alternatim igilurviris quideo pmpter prEclium pacem, mulieri bua propter ttlstiiiam evan( gaudium. Et ae diaciptili alium , vel phantasma putareit subjuniit : Kgo sum, scilicet i persona propria, non res phantasll "■' ■ diabolica, nolitt tt> 5 GOR vcl dubi Resui KE PEBKISSl FOEBUNri - Quid vero cx ipsia, conturbali, pree si pore et admiratione, el conterr pra; timore seu quodam natui horrore, quo vivi solcnt morll horrere, existimabant quem in Paasione emiaerat, carnem videre; nondum enim debant, vcl tertiadie \ potuiase de sepulchro resur^ere vel reauscilatam, clausis januis, eos posse intrare. Divina aui providentia permissi sunt dubiU , THOMA ABSENTE. 707 ad majorem certificationem fidet de Dominica Resurrectione. Et dixit eis : Quid, id est qua de causa, turbati estis, et cogitationes ascendunt, quasi ab intimo tanquam falsae et phantasticae, non desuper de coelo descendentcs tanquam verae et bonae, in corda vestra^ infirma et dubitantia 'i Et quia ad illud corpus quod videri poterat fides intuentium dubitabat, ut veritatem carnis probaret, exhibuil eis manus, ct pedes, et latus ad vivendum et palpandum, declarans quod ipse qui crucifixus , mortuus et lanceatus fuit, in illo eodem corpote surrexit. Videte, inquit, manus meas etpedes, quia ego ipse sum. Quasi diceret • Per hujusmodi cicatrices potestis percipere, quia ego sum qui passus fui et resurrexi.
Per cicatriccs enim remanentes , ostendit quod erat idem corpus numero. Resurrectio enim vera, est ejusdem in numero iterata surrectio. Palpate et videte, quia spiritus carnem et ossa non habet, sicut me videtis habere, Quasi diceret : Per hoc potestis etiam cognoscere me habere corpus verum, non phantasticum. Ad dubitanlium enim corda sananda, vulnerum servata sunt vestigia, et ideo vulnerum cicatrices ostendit, ut dubietatis et infidelitatis eorum vulnus sanaret. Ostendit ergo manus, ut incitaret ad pugnandum. Quasi dicerbt : Videte manus, quibus pro vobis fideliter pugnavi, has vobis ideo ostendo, ut et vos pugnetis , quia sine pugna victores non eritis. Viriliter ergo agite, quia vincenti dabo sedere mecum in throno meo,. , Ostendit etiam latus, ut provocaret ad amandum, quasi diceret : Videte latus apertum, cor vulneratum, ut videatis quantum dilexerim vos, ut et vos me diligatis.
Ostendit et pedes, ut stabilirct ad perseverandum, ut ab inceptione bonse vitae non desistamus. Unde perseverantia vel stabilitas est, quando homo nec minis, nec amore, nec timore, nec commodo, nec incommodo, a bona vita vel a praeceptis, vel a voto quod vovit, retrahitur.
Sunt autem quinque principales diaboli impugnantes nos, contra quos debemus esse fortes. Primus est amor culpae et injusiarum rerum, vel amor carnis, vel amor honoris, qui in quorumdam cordibus est ita fortis, quod pro eo coelestem gloriam deserunt. Secundus, est timor diffidentiae, qui etiam multos impugnat, quasi Dominus nolit eos juvare, quod possint in bono perseverare, vel quod non possint sustinere duram pcenitentiam, cum tamen deberent sustinere duriorem gehennae poenam. Tertius, est dolor delectationis carnis vel mundi, dimittendae, vel jam dimissae. O miser, quid facisr Morbum eligis pro sanitate, mortem pro vita, tristitiam pro laetitia, poenam sempiternam pro gloria. Quartus, est pudor operationis bonae, quando quis cogitat quod homines derident eum si humiii veste incedit, si jejunat, orat, peregrinatur, et similia facit. Quintus, est spes veniae, quando quis dicit : Deus est misericors, jios de facili non damnat,. et Christiani sumus : horum spes confunditur, quia spes est certa exspectatio futurae beatitudinis, ex meritis proveniens; sed isti qui carent meritis, non proprie sperant, sed praesumunt.
Hoc autem quod se palpabilem praebuit , factum est miraculose, quia corpus Domini incorruptibile et immortale, a corruptibilibus et mortalibus naturaliter palpari est impossibile. Miro ergo et ineffabili modo, secundum SECUNDyE PARTtS CAPi Gregorium, corpuB suura palpabilt prtcbuil, ul reformaret nos ad li•iem, cx incorrupribile demonstravit, ut invitaret ad pnemiuin; sirc et palpabiie eihibuil, et incorruptibile, ut ostenderet sc ejusdem esie nature cujui fuem ante Pas^onem, id eat carnem habere. et alterius gloria; , id est eamdem carnem incorruptibilem csse. Et quia in Domini Resurrectiane, nostra generalis rcsurrectio est prcefigurata, ostendit per hoc nostra corpora ppst resurrectioneni ita esse ineorruptibilia et subtilia per efiectum spiriiualis potentia: , ui possinl esw polpabilia a consimilibus corporibus per veriiatem natura:. Ciro enim noso^ absquc corruptione vel fragilitate mortis, in verilate substaniiie est rcsurreciura. Unde Beda : • Parum fuit ocuiis se videnrium prxberc , si non prxberct etiam manibus contreclandum ; qui dum palpanda discipulis ossa carnemque prs:roonstrat, aperie stamm yera ReEurrectionifi, quoe ct ia se facta et in nobis est futura significat. n Unde ei Gregorius : « Non enim in illa resurrecrionis gloria] corpus noslrum crit impalpabile, et ventis aereque sabiilius , nt Euthicius diiii', sed subtile quidem, pcr effectura spiritualis poteniisc, palpabtlca Sed, u L, per it Augustiiias : a Clarili fulgebuni sdcut sol in regtio Patris eorum , in Chrisii corpore, cum resurrexit ab oculis discipulonim potius abscondita fuisae, quam dcfuissc crcdenda est; que infirmus aspecius, quando ille ■ suis ita deberet attendi, ut posset cognosci. n 8 Obuit» DomNO manducanJura haberent, i comestiQnem melius Resurrecti»-nem astrueret, At illi obtuierimt pai-tein piscis assi, cujus forte ji.
aliam partem comederant, et fi vum meUis. Fuerunt auiein ei ' duo competcnter oblata : ipse e crat piscis assus, per naturK h. a. Tai nie passioncm; sed favui mel^ per natuTffi divinoe dulcedirf— *^'" favo quippe inellis utraque sua: personte cxprimitur : iu humanile. Hxc autcm du Domino oblata , significant ~ ~ qua° et nos debemus Donuq scilio mellis meDtis dem tionemjvel, io cibo suo Domiol pisci asso conjungi voluit fiivui mcllis. quia ipse ut piscis latat diguBIus est in aquis humani g) neris. ^et tundi mundi fiucribin ac capi laquco noslra mortis, ( qui piscis assus fuit in Passioi favus meilia ct melle dulcior : exstiut in Resurrecrione. Pi ergo assum et favum raellis ei runt, qui fidem Passionis et R recrionis ejua tenenl.
Vel, Be dim Theophilum, per piscem a: significat vitam aciivam, consu tem noatrara faumidilatem iaborutt gulficat per favum mellis, j dulcedinem cloquiorum D. . __ manducavil coraro eis , per quod' ostendit se habere corpus v' ducavic quidem, non quod cibt) carnali uia comedeiB . - . < Ad ii ^m , THOMA ABSENTE. 709 tatem, non solum tangi a discipulis, sed etiam convesci cum illis dignatur; non quidem quasi post R^esurrectionem cibo indigens, nec quasi nos in Resurrectione, quam exspectamus, cibus egere significans, sed ut eo modo naturam corporis resurgcntis astrueret, ne illud non corpus sed spiritum arbitrarentur, et sibi non solide sed imaginabiliter apparere.
Sccundum sensum ergo litteralem certificavit eos de sua Resurrectione per tria : primo, per visum, dicens : Videte manus et pedes, quia ego ipse sum ; secundo, per tactum, dicens : Palpate et videte, quia spiritus camem et ossa non habet; tertio, per gustum, cum dixit : Habetis hic aliquid quod manducetur? Mystice vero , Christum resurrexisse vident, qui Resurrectionis ejus gloriam meditantur; ipsum taogunt et palpant, qui sibi caritate copulantur ; piscem assum offerunt , qui patientiam igne tribulationis decoctam habent pro nomine Christi; sed illi offerunt favum, qui membris cjus exhibent opera pietatis. Et cum manducasset coram eis, su~ mens ciborum reliquias dedit eis,sci' licet ad majorem probationem quod vere residuum manduca66et,et ad insinuandum, quia suam Passioaem eis imitandam esse ostendit, quee amara est in dolore corporis, sed dulcisftima in. gloria. remunerationis. Illos ergo in suo corpore ad xternam requiem suscipit, qui cum hic tribulationes pro Deo sentiunt, ab amore intemse dulcedinis non recedunt ; qui hic pro v^ritate quasi piscis afflictionibus assantur, iiiuc quasi fisivo vera dulcediiie ttterns beatitudinis satiabuntur. Deinde cenlficat cos de Resurrectione per auditum, diccn? iHeec sunt verba, id est res vcrborum, verbum enim quandoque dicitur vox quam proferimus, quandoque res quam per vocem significamus, qua Ibcutus sum ad vos, scilicet supra, cum dixit eis : Ecce ascen^ dimus Jerosolymam, etc, cum adkuc essem vobiscum , scilicet in carne mortali ante Passionis instantiam; quoniamnecesse est impleri, per rerum exhibitionem , omnia.
qucp scripta suni in Lege Moysi^, et Propketis, et Psabnis de me. In his cnim tribus Vetus Testamentum comprehenditur. Per hoc quod loquebatur sensibiliter et etiam rationabilitcr , reduccns ^ memoriam quae eis dixerat ante mortem suam , ostendit se habere corpus snimatum< aaima sensitiva et intcilectiva, et eadcm qua prius.
TunC pOSt praedicta aperuit iilis, per gratiam intemam, sensum, et' intellectum, qui scilicet prius erat clausus, ut intelligerent Scripturas, et ei illis cognoscercnt Resurrectionem suam . Sicut pcr praecedentia probavit vcritatem suae Resurrectionis quantum ad humanitatem ; sic per istud illam probat quantum ad deitatem, quia illurtiinare mentes ignorantium intellectu sacrae Scripturae, et subito , est ipsius» deitatis proprium. Sicut ante Passionem dcclaravit se verum Deum et hominem, ita etiam post Resurrectionem suam. Et dixit eis, instruendo per doctrinam : Quoniixm . sic scriptum est* Quasi diceret : Bene debetis credere, quoniam sic scriptum est sicut cvcnit, et sic contigit sicut scriptum est. Unde subditur : Et sic oportebat Ckristum paii, sciiicct per lignum crucis, et resurgere a mortme, tertia die. Ut enim dicit Beda, perdidissct Christus fructum Passionis. si non esset vcritas Resurrectioois, oportehai aotem non 1 Resurrecti aecum regnitturos oslendcret, quia aicut ait Apostolua : Morluus est Chriilus pro peccatis iiostris, el reiurrcxit propti:r juEtiticalionem nostram.
Aperuit illis Scriptwas ; ipnc enim Agnus qui occisu» est, iudicalus est esse dignus accipere iiirum, et per SpirJtum deitatia aperire aeptem signacula ejus, hi ripta ! . 1 de s. [ncarnationis, tis, prECdicalionii et operationis ipsiua, ic Passionis, Resurreclionia, et Ascensionis e)us. Ex hoc patel, quod sacne Scriptura; non possutit sufhcienter intetJigi, nisi ille aperiai, qui habet clavem David, qui aperit et nemo claudit. ■ - F. t cur pro nobis, ut dicium eat,, mort et rBsurgere voluit, manifesiatur, cum subdiiur : Et prcedicari in nomiae ejus panilenliam, scilicel ex parte bominis; et remissionem peccatorum, acilicet ex parte Dei, cujus solius esl peccata remitlere homioibus, in omnes gentes, non in una lantum gente Juiiajorum , vel in una parie terrarum, quia non est personarum acceplor Deus. CommeRdata igitur sui corporis ctum esc, uniiatem Ecdesix-, quia.
ut dicit Theophilus, non placebaC ampliua bipariitum esse humanum genus in Juds;os et Genliles. A ptenitentia crgo, aicut et Christi, aic el pra:cursoris ct ApoBIolovum incccpit pra^icalio , et ne aliquis propier magnitudinem peccatorum desperarel de venia, subiunctum est, ineipienlibus ab Jerosolytna. Jerusalem enin: est in medio teme habitabilis, ei ideo convenienler ab illa incepJt preedicatio Evangelii, et per Cliristi diseipulo» Ircumquaque per orbcm dispersoa Unde dicit The»^ philus, quod ideo ul oranes unum uniret , mandavil incipi aermonem ab Jerusalem , et Genles terminari. Nullua ergo p raagniludine peccatorum suon remisaionem sc posse consequi dei sperel, quanJo ipsis Jeroaolyraiti cognoscil indultum, qui cruenti manibus, el mendacibus vocibu»^ ipsum aanguinem, per quen humanum redcmptum esl, eSiide-runl. Unde secundum Bedam, j cipiunl ab Jerosolyma, non. soli _^^ quia credita sunt iilis eloquia Det^ et eorum adopiio liliorum et ' ^^ ria, verum eliam ul Gentes \ erroribus implicata; hoc indicio divina: pietatis ad speilti provocentur, quod i ' cifixerunt. vei ei Chrysoslomut t icerent aliqui, quodj iverunt se ostentatui primo ■ptitl, pandunt ReEurr&>' i Deic ^ Unde, in qua prorupit Ubi enim crucifiiores credere < denlur, Resurrectio plurimum d Z DtSCIPULORUH ( 3J et gau^' :or vestrum, hoc nunc opere' ilur impletum, unde aequiGavisi smil ergo discipuli omino, id esl agnito ; et qut -ant Lristes, et aic expavef^ cti, nunc lietantur coram eo coiual«li. Quis enim sine magno gaudio viderec tantura pielalis spectacti* lum ; Ostendil manus clavis perft ratas, quibus operalua est iMlutein.
in medio terra:; pedes, quibus pTt^ dicando di , THOMA ABSENTE. 71 1 satus fuit; latus, txquo sacramenta redemptionis profluere fecit , in quibus omnibus ad dubitantium corda sananda, vulnerum sunt servata vestigia, et ideo in talibus signis pietatis gavisi sunt discipuli, viso Domino, quia iste visus non potuit esse sine maxima laetitia, et gaudio. Et sic duplex eorum tristitia est amota, scilicet de. morte Christi, et de metu Judaeorum : erant enim conturbati de ipsius Christi mortc, ct de Judaeorum persecutione eis imminente ; poteratque eos per suam praesentiam custodire , et de sua Resurrectione' certificare. Dixit ergo eis iterum : Pax pobis ; gtmimt pacem, propter duo praecepta caritatis, scilicet Dei et proximi : geminam enim pacem servant, qui hanc geminam dilectionem habent. Sive ideo repetit, quia ipse est pax nostra qui fecit utraque unum; iterat etiam pacem, ut monstret per suum sanguinem esse pacificata quae in coelis, et quae in terra sunt. Quasi diceret : Pacem relinquo vobis, id esi reliquias pacis scilicet pectoris in praesenti ; pacem meam do vobis, scilicet aeternitatis in futuro, do, id est dabo ; vobis, etiam hanc pacem itero, ul ostendam vos Deo reconciliatos, hominem Angelis, homi- ' nem homini, ut homo Deum diligat , et homo hominem propter Deum. Et secundum Chrysostomum , simul quoque demonstrat crucis efficaciam, per quam soivit omnia tristia, et contulit omnia bona ; et haec est pax.
i3 Missio Apostolorum et SpiRiTus Sancti insufflatio. — Deinde subjungit : Sicut misit me Pater, ad veritatem fidei docendam in Judaea, et ego mitto, id est mittam, vos, ad hanc veritatem publicandam per totum mundum. Meos vicarios vos constituo, mea vice vobis mando, meum officium vobis commendo; ad docendum, ad praedicandum, ad baptizandum, ad meum et Patris nomen glorificandum , vos mitto, Medium et mediatorem se ostendit, cum ait, ille me et ego vos : misit Deus Pater Filium suum, quando eum incarnari constituit ; misit Filius Apostolos, quando eos ad praedicandum Incarnationem eamdem per orbem universum direxit; et sicut Pater amans Filium , misit eum in mundum ad pressuras et Passionem tolerandas pro salute fidelium, ita et Filius amans Apostolos, misit eos ad mala et passiones tolerandas pro suo nomine, non ad mundi gaudium. Unde Gregorius : a Itaque dicitur : Sicut misit me Pater, et ego mitto vos, id est ea caritate vos diligo, cum inter scandala persecutorum mitto, qua me Pater diligit quem venire ad tolerandas passiones fecit. Et quia exsecutio hujus officii non potest convenienter fieri sine gratia Spiritus Sancti, ideo cum hasc dixisset, insufflavit in eos et dixit : Accipite Spiritum Sanctum, Insufflando Spiritum dedit : ut seipsum esse ostenderet qui in facie primi hominis spiracuium spiraverat; vel certe ut ostenderet Spiritum Sanctum a se procedere, sicut procedit a Patre, et non Patris solius, sed et suum esse, flatus enim* procedit a flante; non tamen est inteiligendum, quod hujusmodi flatus Christi fuerit Spiritus Sanctus , sed signum ejus. Unde Augustinus : u Flatus iiie corporeus, substantia Spiritus Sancti non fuit, sed demonstratio per congruam significationem, non tantum a Patre, sed etiam a Filio procedere Spiritum Sanctum : » haec Augustinus. Unde consuetudo ecclesiastica obtinuit, ut in eorum facie, qui per gratiam Spiritus Sancti regenerandi sunt, a saccrdoti- . bus insufHetur.
Et quia per Spiritum Sanclum rcmissio peccatorum Iribuitur, quie eiit fructuE ct e&ctus Spiiitus bancti, rccte post eumdem Spiritum datum discipuUs didtur: Quorum rtmUeritis peceata remiUunUir eis, tl quortim rttintieritit, retenta sunt, Ubi dedit eit potestalem liganJi cl solvendi, miL peccata, i ;, eos quoiserint vel itnda judilamen intelligendum eEl. quando judicium Ecdesi^ divino )udicia conformatur, Unde Augustinia : u Ut evidenlius oatcnderet DominuB a bpiiitu Sancto. quemdonaTit tidctibus suis dimitti peccata, non merilis hominum, continuo subjecit ; si cui dimisetiiis peceaia, dimittuntur ei, hoc est, Spiritus dimiltit, non vos ; SpirituB aulem Deus est, Deus auiem dimittit, non vos; DeuE ergo habitans in templo sancto suo, in sanclis fidelibus, in Ecclesia sua per eos dimittit peccata, quia viv« templa Kunt : n bxc Auguslintts, Licct ergo solus DeuE principaliler peccala rcroitt«t, tamen minislii Ecdesis per vinutem clavium ad hoc miniElraliter operantur ; dimittuniur autera peccata in EcclesiK unitate ct caritaie constitutis, sed non aliis. Unde idem AugustiHUS . - K Ecclesise caritas, qua: per Spiritum Sanctum di£fundiCur in cordibus nostris , participum suorum, peccaia dimittit ; eoruni autem qui noo sunt partidpes tenet : » hmc Augustinus. Potestas ergo conticicndi Corpua Christi data fuil discipulis in cccna, quando Dominus disit : «oe /acite it, meam cornmemoraUonem ; ted clavium potestas super corpuB ChriBti myslieura quas promissa fuit Petro, et in Petro ceteris, post icenim expresse sliis, bxc eis in ipsa die Pascba: collala fuit. Ec nota hic Dominum Apostolos ordinasse Ept scupos. Unde Auguslinus : u Nemoi Cunc dubilat Dominum Apostolol Episcopos ordinassc, cum ii " dixit eis : Aecipite Spiritt ctum, guorum remiltunlur eij ritis, retenta si •t quor do omnia isca sunt pleoa jucuiidilate et la:titia', et hic ounc eswx magnum Pascha.
O qualis domtmcula in qua sunt ista, et quam glOit riosum habitare in ea ! i3 TitiA nmiajE Ckbistuk susct-" aoc &CIO apparilionis Domini trii ipiritualiter et mysiice accipiuntmi quK in anima tideli apparitionenii iSt e Bb o . quod noiatur pct diem sabbalorum ; pcr sabbUniri enim requies significatur, quo Jit* dcei ab omni opere vacabant, Se^ cundum eat virium, ab omnispecM exlranea custoditio, quod i ' ' ~ per fores clausas; tores enii mi sunt sensus corporis et viret animK. Tertium esC, virium nium ad inCima recollecCio, □otacur per discipulor sero , propcer quod didtur, seia esset. Per aeto inceiligitur pe»feecio boni operis, non enira in inK Cio boni operis Dominus appoEC^ sed sero, postquam sol divinie gratite cursum suum in perCectione operis pcregit, lunc Deua homiiu se ostcndit. Jesus autem veaiens ia operalur ibi quinque. Prit in medio discipulorum , videlicet virium, id est tD nimee quam inbabitat, et ^entiam anims, qua; moQUOMODO . THOMA ABSENTE.
713 dium est omnium potentiarum pcr gratiam perficit et fecundat, conferendo sibi esse divinum. Secundo, annuntiat discipulis pacem : ecce quibus loquitur pacem, quia discipulis; esto et tu discipulus disciplinae Christi capax , et audies. Tertio, ostendit ei manus et latus, conferendo scilicet eis et divinas operationes, quac per manus ; et afFectiones, quae pcr latus, ubi cor latet , designantyr. Quarto , facit gaudere discipulos, excitando videlicet in eis gaudium internum, quia gavisi sunt discipuli, viso Domino, Quinto, insufflat dando eis Spiritum vivificationis ad novam vitam, ut vivant tam sibi quam aliis ad salutem.
Sed Dominus cum discipulis tunc parum stetit, quia multum sero fuit , tamen forte etiam ipsi coegerunt eum aliquantulum plus stare, rogantes ne sic cito recederet ; nec hoc Doraino displicebat, teneri enim vult, prout supra dictum est. Tandem benedicensdiscessit ab eis. Cumque ab eis evanuisset, rediit Thomas, qui ante Domini adventum exiverat; dixeruntque animo laeto alii ad eum, nuntiantes ei bonum nuntium : Vi^ dimus Dominum , sic enim ante Passionem appellaverunt eum. Qui dixit se non crediturum, nisi videret, et etiam tangeret cicatrices vulnerum, ut si visus deciperetur, saltem tactus nuntiaret veritatem. Volebat certificari duplici sensu^ scilicet visu et tactu. Isti enim duo sensus sunt, qui minus dedpi possunt. Tanta quippe viderat mortis supplicia, quod Resurrectionis et vitae non poterat accipere argumeata, nisi non solum visu, sed etiam tactu pcrciperet ea. Unde Ckrysostomus : u Aliis cnim grossior existens, eam qu^ est per sensum grossiesimum^ scilicet tactum, quserebat fidem ; et neque oculis credebat.
» Remanserunt autem discipuli famelici, sitibundi dc Domino suo, de quo tantam copiam habere consueverant, et eum saepe suspiriis et desideriis revocabant.
Vidisti quoties hodie Pascha habuisti, nam omnes preedictae apparitiones in die Resurrectionis fuerunt, de quibus tantum quinque in Evangelio scriptae sunt, ct has quinque rcpraescntat sacerdos in missa quinquies se vertens ad populum, et quasi pro apparitionc repraesentans eis vultum ; sed tertia versio est cum silentio, quae significat tertiam ex his apparitionem factam Petro, quia nescitur ubi vel quando facta fuerit haec apparitio; per hoc etiam eas repraesentat , quod quinquies Dominus vobiscum dicit. Sed forte audisti, non tamen sensisti, quia nec forte in Pa^sionc compassionem habuisti, credo enim quod si in Passione compati scires, et mentem unitam, et non sparsam ad secularia, aut supcrflua, vel curiosa haberes, in qualibet vice sentires Pascha, et hoc tibi contingere posset qualibet dic Dominica , si mente integra feria sexta et sabbato te in Passione Domini praeparares ; quia, secundum Apostolum : Sicut socii Passionum estis, sic eritis et consola^ tionis, Tunc vero Dominus Jesus rediit ad sanctos Patres, qui co« ram eo non otiose, sed vigilanter laudibus insistebant jucundantes. Stabant enim in canticis et laudibus omnes sancti Patres et Angeli coram Domino reverenter, alacriter, et devote ac tanquam gioriosi jubilant continue. Conspice igitur eos et tu cum laetitia, et eis congratu<lare, ac disce Deum venerari et laudare, et sibi gratias agere, et sua beneficia recognoscere ; ac toto cojiatu ad illam gloriam tendere aop cesses , ubi semper In conspe- | titudine, in laudibus Dei persevectu Dei tui, cum tam nobili mul- | res. ORATIO O Alme Fili Dei Patris, qui, foribus clausis, apparuisti discipulis in unum congregatis , obstrue, quaeso, claustra sensuum meorum interiorum et exteriorum, contra pericula tentationu m san(;to timore reverentiae tuae; mortifica in eis omnia mala cum vinculo tuae caritatis delicatae, et iilumina eos cum lumine religionis divinae, ut merear tua laeta visione consolari ; pacemque pectoris in praesenti, et aeternitatis in futuro, te donante, valeam invenire, ubi cum Angeiis ac omnibus Sanctis et electis tuis, te iaudare merear sine fine. Amen.
Scripture echoes
- ↩2Cor.13.11 — Finally, brothers and sisters, rejoice. Be restored, be encouraged, think the same thing, live in peace; and the God of love and peace will be with you.
The Life of Christ (Vita Christi) companion
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