And when he had said this, he shewed them his hands and his side. The disciples therefore were glad, when they saw the Lord.

“Having set forth the appearances of Christ made to the women, in this part the Evangelist deals with the appearances made to the apostles: first, the appearance in which he appeared to all of them together in Jerusalem, Thomas being absent; second, the one which took place with Thomas present, where it says "and after eight days," etc.; third, the one which was made to certain of them specially beside the sea, where in chapter 21 he later "manifested himself," etc. Concerning the first, two things are set down: first, the Lord's appearance; second, the disciples' doubt, where it says "But Thomas," etc. Concerning the first, three things are set down: first, the Lord's appearance; second, the enjoining of an office, where it says "He said to them, Peace be with you," etc.; third, the conferring of a spiritual gift, where it says "When he had said this, he breathed on them," etc. Concerning the first he does three things: first, he sets down the circumstances of the appearance; second, the substance of the appearance, where it says "Jesus came," etc.; third, the consequence of the appearance, where it says "the disciples were glad when they saw the Lord." He describes, then, the Lord's appearance to the disciples by four circumstances: first, from the description of the hour, since "when it was evening"; second, from the designation of the day, since "on that day"; third, from the condition of the place, since "when the doors were shut"; fourth, from the disposition of the disciples, since "they were gathered together for fear of the Jews." The hour of the appearance, then, was evening; of this there is a twofold literal reason. One, because he wished to appear to all at once; and therefore he waited until evening, so that those who had been scattered during the day might come together at evening, for at night they were together. The other reason is that the Lord appeared to them in order to comfort them. He therefore chose that hour in which, being more stupefied, they had greater need of comfort: and this is the evening. Psalm 45:2: "A helper in the tribulations that have found us exceedingly." There is also a mystical reason, namely that the Lord will appear to the faithful at the end of the world, when at midnight the cry will be made: "Behold, the bridegroom comes," about to render them their reward; Matthew 20:8: "When evening was come, the lord of the vineyard said to his steward: Call the laborers, and pay them their reward." The day of the appearance was the very day of the resurrection, since "on that day, the first of the sabbaths," that is, the Lord's day, of which it was said above (in this chapter), "now on the first day of the week." Why it is called "the first of the sabbaths" has already been said. It can be gathered from the Gospels that the Lord appeared five times on that day: twice to women, namely once to Mary Magdalene alone, of whom mention was made immediately above, and again together with the other women as they were returning; and then they came up and took hold of his feet. Third, he appeared to two disciples on that same day as they were going to Emmaus, Luke 24:13. Fourth, to Simon Peter; but when, and how, and where, is not expressed, except only that he appeared. Luke 24:34: "The Lord has truly risen, and has appeared to Simon." Fifth, he appeared to all of them gathered together at evening, as is related here. And therefore it is sung: "This is the day which the Lord has made: let us be glad and rejoice in it": Psalm 118:24. By this it is given to be understood that on the day of the common resurrection he will appear manifestly to all — to women, to sinners, to wayfarers, to apostles, and to apostolic men — for "every eye shall see him, and they also that pierced him": Apocalypse 1:7. The condition of the place, however, is described by its being shut up, a condition of doubt and fear, since "the doors were shut": literally, on account of the lateness of the hour, because it was night, and on account of fear of the Jews. But on Christ's part, the reason for the closed doors was that he might manifest to them the power of his might by entering to them while the doors were shut. It must be known concerning this, that according to some, to enter with the doors shut belongs to a property of a glorified body, which they say, by reason of a certain condition inherent in it, can be together with another body at once in the same place, insofar as it is glorified; and that this both took place and can take place without a miracle. But this cannot stand, because the fact that a non-glorified human body cannot be together with another body at once belongs to it from its nature. It is necessary, then, if a glorified body is said to have in itself some inherent property by which it can be together with another body in the same place, that there be excluded from it that property by which it is now prevented from being together with another. But this property is in no way separable or destructible from the body, since it is not, as they themselves say, a mathematical corporeality, but the very dimensions of the quantified body, to which position properly belongs as an accident. Whence the Philosopher argues against those who posit Ideas and separated matters. And that even granted that the whole space above the earth were void, a sensible body still could not be together with them, on account of the dimensions of quantity. But by no property of a glorified body could the dimensions be removed from the body, the nature of the body remaining. And therefore it must be said that Christ did this miraculously by the power of his divinity; and whenever something similar should occur in the saints, it would be miraculous, and comes about through a new miracle. And this Augustine and Gregory expressly say. For Augustine says: "You ask how he could enter through closed doors? If you comprehend the manner, it is not a miracle. Where reason fails, there is the edification of faith"; and he adds: "For he was indeed able to enter without their being opened, he at whose birth the virginity of his mother remained inviolate." Just as his birth from a virgin mother was miraculous by the power of his divinity, so was this entrance. Mystically, moreover, it is given to be understood by this that Christ appears to us when the doors — that is, the exterior senses — are shut in prayer, Matthew 6:6: "But when you pray, enter into your chamber"; and at the end of the world, when those who are ready will enter into the wedding feast, and afterward the door will be shut, as is related in Matthew 25:10. The disposition of the disciples is described as one to be imitated, since "they were gathered together"; which indeed is not without mystery. For Christ comes to those who are gathered together, the Holy Spirit descends upon those who are gathered together; because Christ and the Holy Spirit are present only to those gathered together in charity. Matthew 18:20: "Wherever two or three shall be gathered together in my name, there am I in the midst of them." Here the very appearance of Christ is set down as to three things: first, as to the presence of Christ which he displayed; second, as to the greeting which he offered them; third, as to the sure manifestation of himself, which he showed them. Now Christ displayed his presence to them without any doubt, for he "came and stood in the midst of the disciples." He came indeed personally, the very same one, just as he had promised them above, 14:28: "I go, and I come to you." But he "stood in the midst," so that all might recognize him with certainty. Whence the Jews are reproved, who did not recognize him. Above, 1:26: "But there has stood in your midst one whom you do not know." Again, he "stood in the midst" of the disciples, to show the conformity of the human nature which he has to them. Ecclesiasticus 50:13: "Round about him a crown of brethren, like a planting of cedar on Mount Lebanon." Again, he "stood in the midst" by condescension, since he conversed among them as one of them. Ecclesiasticus 32:1: "Have they made you ruler? Be not lifted up: be among them as one of themselves"; Luke 22:27: "But I am in the midst of you as he that serves." Again, to designate that we ought to be in the middle of virtue. Isaiah 30:21: "This is the way, walk in it, and turn not aside to the right hand nor to the left." For he who exceeds in excess turns aside to the right; but he who falls short by defect goes to the left. Now he uttered to them the words of greeting, saying "Peace be with you." But this was necessary, for their peace had been disturbed in many ways: both with regard to God, against whom some of them had sinned by denying him, some by fleeing — Matthew 26:31: "All you shall be scandalized in me this night; for it is written: I will strike the shepherd, and the sheep of the flock shall be scattered." And against this he set before them the peace of reconciliation with God; Romans 5:10: "We have been reconciled to God through the death of his Son"; for this he accomplished through his Passion. Again, with regard to themselves: for they were sorrowful, and doubtful in faith; and this peace too, now accomplished, he set before them. Psalm 118:165: "Much peace have they that love your law." Again, with regard to those outside: for they were suffering persecutions from the Jews; and against this he says to them "Peace be with you," namely against the persecutions of the Jews. Above, 14:27: "My peace I give to you, my peace I leave with you." Now he showed them the sure manifestation of himself through his hands and his side; whence it follows, "When he had said this, he showed them his hands and his side," because in these especially the signs of his Passion remained. Luke 24:39: "See my hands and my feet, that it is I myself." So too will he show himself in glory; above, chapter 14:23: "If anyone loves me, he will keep my word," and further on: "I will manifest myself to him." Here is set down the effect of the appearance, which is joy in the hearts of the disciples at the sight of the Lord — a joy which he had promised them above, chapter 16:22: "But I will see you again, and your heart shall rejoice." But this joy will be fulfilled in the homeland — that is, for the good — from the open vision of God. Isaiah 66:14: "You shall see, and your heart shall rejoice, and your bones shall flourish like an herb." He enjoins upon the apostles their office, and first he prefaces it with the bond of peace; second, he enjoins the office, where it says "As the Father has sent me." He said to them, therefore, again, "Peace be with you." He said this to them against a twofold disturbance: for against the present disturbance from the Jews, he first said to them "Peace be with you"; but against the disturbance to be caused by the Gentiles, he said to them again, "Peace be with you." Above, 16:33: "In the world you shall have distress, but in me, peace." For they were to be sent to the Gentiles. And therefore the enjoining of the office is immediately added: "As the Father has sent me, I also send you," in which he shows himself the mediator between God and men. 1 Timothy 2:5: "The mediator of God and men, the man Christ Jesus," etc. This was for the consolation of the disciples, who, recognizing the authority of Christ, knew that he sent them by divine authority. Again, considering their own dignity, namely that they had the proper office of apostles: for "apostle" is the same as "one sent." He says, then, "As the Father has sent me, I also send you" — that is, as the Father, loving me, sent me into the world to endure the Passion for the salvation of the faithful (above, 3:17: "For God did not send his Son into the world to judge the world, but that the world might be saved through him"), so I, loving you, send you to sustain tribulations for my name's sake. Matthew 10:16: "Behold, I send you as sheep in the midst of wolves." Second, fitness for the office is given to them through the gift of the Holy Spirit. 2 Corinthians 3:6: "Who also has made us fit ministers of the new testament, not in the letter but in the spirit." Whence it follows, "When he had said this, he breathed on them," etc. And concerning this gift, he first prefaces the sign of the gift, which is the breathing upon them; whence he says "he breathed on them." Something similar is found in Genesis 2:7: "He breathed into his face the breath of life" — which the first man corrupted, namely the breath of natural life; but this Christ restored, by giving the Holy Spirit. It is not to be understood that this breath of Christ was the Holy Spirit himself, but a sign of him. Whence Augustine says in Book IV of On the Trinity: "That bodily breath was not the substance of the Holy Spirit, but a demonstration, through a fitting signification, that the Holy Spirit proceeds not only from the Father but also from the Son." It must be noted, however, that upon Christ the Holy Spirit was sent, first, in the form of a dove at the Baptism (above, chapter 3), and in the form of a cloud at the Transfiguration; Matthew 17:5. The reason for this is that the grace of Christ, which is given through the Holy Spirit, had to be derived to us through the propagation of grace in the sacraments; and thus he descended in the form of a dove at the Baptism, which is a fecund animal; and through teaching, and thus he descended in a shining cloud. Whence there too the teacher is pointed out; whence it says, "Hear him." But upon the apostles he first descended in a breath, to designate the propagation of grace in the sacraments, of which they themselves were ministers; whence he says, "Whose sins you shall forgive, they are forgiven them." Matthew 28:19: "Going therefore, baptize them in the name of the Father, and of the Son, and of the Holy Spirit." Second, however, in fiery tongues, to signify the propagation of grace through teaching. Whence Acts 2:4 says that after they were filled with the Holy Spirit, they immediately began to speak. Second, he sets down the words of the giving, saying, "Receive the Holy Spirit." But did they indeed receive the Holy Spirit here? It seems not, because since he had not yet ascended on high, he ought not to have given gifts to men. And indeed, according to Chrysostom, some say that Christ did not here give them the Holy Spirit, but prepared them for the future giving at Pentecost. And they are moved to this because it is said in Daniel 10:8 that he could not sustain the vision of the angel; whence these men, unless prepared, could not have sustained the coming of the Holy Spirit. But nevertheless Chrysostom himself says: the Holy Spirit was given to the disciples not generally for all things, but for a certain effect, namely for the forgiving of sins, as also, per Matthew 10:8, for the working of miracles. But Augustine and Gregory say that the Holy Spirit has two precepts of love, namely of God and of neighbor; and therefore he was first given on earth, to designate the precept of love of neighbor; second, from heaven, to designate the precept of love of God. Third, the fruit of the giving is set down: "Whose sins you shall forgive, they are forgiven them" — which is a fitting effect of the Holy Spirit, namely the remission of sins; for he himself is charity, and through him charity is given to us. Romans 5:5: "The charity of God is poured forth in our hearts through the Holy Spirit, who has been given to us." But the remission of sins does not take place except through charity. For "charity covers all offenses"; 1 Peter 4:8: "Charity covers a multitude of sins." Here, then, a question is first raised concerning what he says, "Whose sins you shall forgive," since God alone forgives sins. To this some say that God alone forgives the guilt, but the priest absolves only from the liability to punishment, and declares him absolved from the stain of guilt. But this is not true; for the sacrament of penance, since it is a sacrament of the new law, confers grace, just as it is conferred in Baptism. But in Baptism the priest baptizes instrumentally, and yet grace is conferred: therefore likewise in the sacrament of penance he absolves sacramentally and ministerially from punishment and guilt, insofar as he administers the sacrament in which sins are forgiven. But as for what is said, that God alone forgives sins, this is true with respect to authority. Thus also God alone baptizes; but the priest baptizes ministerially, as has been said. Again, a question is raised concerning what he says, "Receive the Holy Spirit: whose sins you shall forgive, they are forgiven them." It seems, then, that whoever does not have the Holy Spirit cannot forgive sins. To this it must be said that if the remission of sins were the proper work of the priest — that is, if he did this by his own power — then indeed none but a holy man could sanctify. But the remission of sins is the proper work of God, who forgives sins by his own power and authority; whereas it belongs to the priest only as to an instrument. Just as, therefore, a master can, through his servant and minister, whether he be good or bad, accomplish his will in the carrying out of certain things, so too the Lord, through ministers, even if they be evil, can confer the sacraments, in which grace is given. Again, a question is raised concerning what is said, "Whose sins you shall forgive, they are forgiven them." To this it must be said that, as has been said, the priest acts in the sacraments as the minister of God. 1 Corinthians 4:1: "Let a man so account of us, as of the ministers of Christ, and the dispensers of the mysteries of God." In the same manner, then, in which God forgives and retains sins, so too does the priest. Now God forgives sins by bestowing grace; but he is said to retain them by not bestowing it, on account of an impediment on the part of the recipient. So too the minister forgives sins insofar as he bestows the sacrament of the Church; and he retains them insofar as he shows some to be unworthy of the reception of the sacraments.”

“And when He had so said , He s)iowed them His hands and His side . It is clear from this verse (and still more clearly from ver. 27) that Christ after His Resurrection retained not only the scars, but even the very holes, of His wounds, and that really and not in appearance. So S. Augustine teaches in answer to Porphyrius (Epist. xlix. [a/, cii.] ad Deogratias). He did not fill them up with His glorified flesh, but left them open, in order that they might be incontrovertible proofs of the truth of His Body, and of Its Resurrection. So S. Cyril and Leontius. S. Augustine says (in loc.)9 “ The nails had wounded His hands, the spear had pierced His side, and the marks of the wounds were left, to heal the hearts of the doubtful” 2. This was a sign of His victory over sin, he world, the flesh, and the devil. So S. Augustine and S. Ambrose in Luke (cap. ult.) 3. To inspire us with greater confidence, inasmuch as Christ, by displaying these wounds to the Father, intercedes for us. See S. Anselm on Heb. ix. and [Pseudo]-Cyprian, de Baptismo Christi . 4. To enkindle our love, and to lead us in return willingly to bear even death itself for His sake. So S. Ambrose (ui supra), and S. Gregory in Cant iii. 5. That Christ might in the day of judgment convict Jews and reprobates of impiety and ingratitude, in neglecting such great grace. So S. Augustine. All theologians teach us (as well as S. Cyril, xii. 58) that Christ carried these wounds into heaven, and will retain them for ever. See Zech. xiii. 6, John xix. 37. It was miraculously so ordered by God that these wounds interfered not with the actions and motions of His Body. (See Suarez, iii. part9 Qucest. xliv., Disput. xlvii. art 4, sect. 2.) S. Augustine accordingly thinks (de Civ . xxii. 20) that it will be thus with the wounds of the martyrs. He thus writes, “ Are we so inspired with love for the martyrs as to wish to behold in their bodies the scars of the wounds which they suffered for Christ? And it may be we shall see them. For this will not be a deformity, but an honour ; and even though some of their limbs have been cut off, yet will they not appear without them at the resurrection. For it was said to them, * Not a hair of your head shall perish.' ” He adds, and “ these proofs of their virtue must not be counted as defects.” Digitized by v^iOOQLe THE APOSTLES CHRIST^ VICARS. 269 S. Cyril (ut supra) seems to deny this ; but he is not speaking of martyrs, but of those who have some natural defect, as those who are blind, deaf, &c. These will rise again with all their faculties. Then were the disciples glad when they saw the Lord and recognised Him by His wounds. S. Augustine (de Civ , xxii. 19) says, “The brightness with which the righteous will shine as the sun, seems to have rather been veiled in Christ’s person than wanting. For man’s feeble sight could not have endured it, when steadily looking at Him, in order to recognise Him.” They were glad, not only because they saw that Christ was risen, but also because they hoped that all His gracious promises would now be made good”

“And when he had so said,.... The above salutation, in the most kind, tender, and affectionate manner: and to put them out of all pain, and that they might know certainly who he was, he showed them his hands and his side; his hands, which had been pierced with the nails, the marks of which were then to be seen; and which they all knew must be the case, since he was crucified; and his side, which was pierced with a spear, and which left a wide open wound, and which John, who was among them, was an eyewitness of. These he showed, partly to convince them that he was not a spirit, or an apparition, which at first sight they took him to be, from his sudden appearance among them, the doors being locked and barred; and partly to assure them of the truth of his resurrection, and in the same body, as well as to lead them into a view of his great love his suffering the death of the cross for them; and also to observe to them from whence that peace and happiness sprung he had just now saluted them with. It is needless to inquire, whether these marks in his hands, feet, and side, still continue; he was raised with them, that he might show them, for the reasons above given; and should they be thought to continue till all the effects of his death are wrought, since he appears in the midst of the throne and elders, a lamb, as it had been slain, and till his second coming, when they that pierced his hands and feet, and side, shall look and mourn, it is not very unreasonable: then were the disciples glad when they saw the Lord; for by these marks in his hands and feet, and side, they were fully convinced, and entirely satisfied, that it was he; and that he was risen from the dead; and who now appeared to them, than which a more delightful sight could not be enjoyed by them; whereby was fulfilled, what he had foretold and promised, Joh 16:22. So a spiritual sight of Christ is always rejoicing to a disciple of his; that is, one that has learned of Christ, and learned Christ, who has believed in him, and is enabled to deny sinful, righteous, civil, worldly, and natural self, for Christ; and is made willing to take up the cross, bear it, and follow after him: a sight of Christ as God and man, of his personal beauties and excellencies, of his fulness and suitableness, as a Saviour and Redeemer, and so as to have sensible communion with him, is exceeding delightful to such an one; especially when under a sense of sin, when accused or tempted by Satan, or when Christ has been long absent, or when under affliction, and on a death bed; for Christ is a believer's all; he stands in all relations to him; and such a soul never sees Christ aright, but it receives something from him, his leaning on his breast; and who being so near his person, and allowed to use a liberty with him, everyone did not take, at the motion of Peter, asked our Lord at supper, who the person was he meant that should betray him; all this is said as descriptive of the disciple here spoken of, which leaves it without any doubt, that it was the Apostle John; and who, from Joh 21:2 appears to be one of this company, and is further confirmed at Joh 21:24.”