When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost.

“(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 admitted1 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.”

“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 said this , He breathed on them , and said unto them , Receive ye the Holy Ghost. Why did He breathe on them? (1.) To signify the nature of the Holy Spirit, as proceeding both from Him and the Father. For as a man by breathing on another imparts to him his breath, so the Father and the Son by breathing produce the Holy Spirit, and communicate to Him their Spirit and Godhead. So S. Augustine (in loc.)y Cyril, Bede, and others. This breathing was not the Holy Spirit Himself, but a sign of Him : so that it means, Receive by this breathing, as by a sign and instrumental cause, the gift of the Holy Spirit. (2.) To signify that the Holy Spirit was consubstantial with Digitized by VjOOyIv BREATHING THE HOLY GHOST. 271 Himself and the Father. (3.) To show that it was He who first breathed into Adam the breath of life. As if He would say, I first gave Adam his natural life by breathing on him, so by breathing on you, do I give you that Holy Spirit which bestows on you supernatural and divine life. I who first created men, am now their re-creator and restorer. See S. Cyril (Lib. xii. 56), Leontius, Euthymius, and S. Athanasius (Quasi, lxiv. ad Antiochum). (4.) S. Cyril and S. Basil (de Spir. Sancto , cap . xvi.) and S. Ambrose (Serm. xx. in Ps. cxviii. [cxix.]) say that Christ, by these words, signified that He breathed into Adam not only breath but grace, and because he had lost grace by sin He restored it in this way to the Apostles, and through them to all men, being in fact the restorer of grace. He seems to say, Receive ye the Spirit which ye lost in Adam’s person by sin. Breathe Him forth on penitents in the sacrament of penance, remit through Him their sins and restore them to the life of the Spirit by grace. Hear S. Cyril : “ Man was at first made by the Word of God, and God breathed into him the breath of life, and strengthened him by the imparting of His Spirit. But since he fell by disobedience, God the Father refashioned him, and brought him to new life by His Son. And we may learn that as it was He who in the beginning created our nature, and sealed it by His Holy Spirit, so when He began the renewal of our nature, He gives the Spirit to the disciples by breathing on them, that just as we were created by Him at first, we may in like manner also be renewed by Him. Symbolically. This breathing represents sin as a black cloud. For as a cloud is dispersed by the wind, so is every cloud of sin driven away by the breath of the Spirit. See Is. xliv. And again, it represents the judiciary power of remitting sins, which is exercised by the breath of the voice which says, I absolve thee. Tropologically. It denotes that a Priest, in order to remit sin, should possess a mighty spirit, charity, and zeal, so as to breathe on penitents and lead them to true penitence, sorrow, and repentance, and thus dispose them for the remission of their sins. And so we see Confessors who are gifted with mighty resolution, wound with Digitized by v^iOOQLe 272 the spirit of their mouth many and great sinners, and convert them to holiness. Just as we read that S. Ambrose, when hearing the sins of those who confessed to him, was wont to weep, and thus by his own tears lead them to tears and contrition. Receive ye the Holy Ghost . The Apostles had already received the Holy Ghost in Baptism and Holy Communion. But they were about to receive His fulness, according to Christ's promise, at Pentecost, in order to the conversion of the Gentiles, when the Holy Spirit descending on them visibly in form of fiery tongues, filled them to the full with all His gifts, and especially with the power of preaching. But here He confers on them the Holy Ghost for another purpose, the remission of sin. “Receive ye the Holy Ghost,” that is, power to remit sins by the Holy Ghost. So Theophylact, Euthymius, and Rupertus. This signifies that He came as was prophesied by Isaiah (xxvii. 9), and that both Christ and the Father gave the Holy Ghost. And from hence it is clear that the Holy Ghost is given, not merely by grace making us acceptable (to God), but also by grace given freely, as is the power of remitting sins, which is given to priests even in mortal sin, when they are ordained. For the Holy Ghost is the primary author of grace who works in the sacrament, and by it remits sins, even though its minister be an ungodly man. Whence Cyril and Chrysostom thus expound the passage, Receive the Holy Ghost, that is, the power of remitting sin by the Holy Ghost, co-operating with you in that sacrament and remitting sins. And again, by the Holy Ghost you must understand with S. Augustine (in loc. and S. Ambrose (Serm. x. in Ps. cxviii. [cxix.]), the very grace and charity of the Holy Ghost. For this was infused into the Apostles more fully and abundantly, and is likewise by the power of the sacrament of order infused into priests at their ordination (unless they put an obstacle and choose to continue in their sins, and refuse to be contrite for their past sins), so that they may duly and without sin administer the sacrament of penitence, and absolve sinners. For a priest who absolves others ought to be free from sin ; if not, he is guilty of sin, and yet truly absolves sinners. From these words it is clear that the ed by Google THE TRIBUNAL OF PENANCE. 273 Holy Ghost has the primary and highest power of forgiving sins, and that He communicated this power to the Apostles, and accordingly that He Himself is truly God. (So S. Basil, Lib . v. contra Eunomium ; S. Ambrose, Lib. iii. ch. 19, de Spir. Sancto , and S. Chrysostom, Horn. vi. on 2 Cor.) The same power is indeed common to the whole Holy Trinity, but specially belongs to the Holy Ghost, as do Goodness and Love, and all the work of sanctification, just as Power specially belongs to the Father, and to the Son Wisdom, and all its works. 2. Observe that the Holy Ghost and His power of remitting sins are here given them, not only for their own sakes, as about to be judges of sinners in the tribunal of penitence, but also for the sake of penitent sinners themselves. And consequently the same power is given even to wicked priests when they are ordained, as the power of judging in a secular court can be given to a wicked judge. But yet if they dispose themselves by penitence to the right reception of the Sacrament of Ordination, they will receive therein the Holy Ghost even to their own sanctification, to make them the more fit to sanctify others (penitents, for instance), as was here done to the Apostles. 3. S. Cyril (and Maldonatus after him) remarks that the Holy Ghost was here conferred on S. Thomas, even though absent, and with it the consequent power of remitting sins, just as the spirit of prophecy was given by Moses to Eldad and Medad who were absent But the contrary opinion seems more true. For Thomas was then unbelieving and incapable of receiving the Holy Spirit, and accordingly the Holy Ghost was given him on the eighth day when Christ appeared to him, and converted him by showing him His wounds. So Toletus, Ribera, and others. Lastly, notice this act of Christ as an example for ecclesiastical ceremonies. Christ, by the ceremony of breathing on them, gave the Apostles the Holy Ghost and the power of remitting sins. Therefore ecclesiastical ceremonies are not useless, frivolous, and superstitious, but seemly, efficacious, and sacred”

“He breathed on them - Intimating, by this, that they were to be made new men, in order to be properly qualified for the work to which he had called them; for in this breathing he evidently alluded to the first creation of man, when God breathed into him the breath of lives, and he became a living soul: the breath or Spirit of God (רוח אלהים ruach Elohim) being the grand principle and cause of his spiritual and Divine life. Receive ye the Holy Ghost - From this act of our Lord, the influences of the Holy Spirit on the souls of men have been termed his inspiration; from in, into, and spiro, I breathe. Every word of Christ which is received in the heart by faith comes accompanied by this Divine breathing; and, without this, there is neither light nor life. Just as Adam was before God breathed the quickening spirit into him, so is every human soul till it receives this inspiration. Nothing is seen, known, discerned, or felt of God, but through this. To every private Christian this is essentially requisite; and no man ever did or ever can preach the Gospel of God, so as to convince and convert sinners, without it. "There are many (says pious Quesnel) who extol the dignity of the apostolic mission, and compare that of bishops and pastors with that of Christ; but with what shame and fear ought they to be filled, if they do but compare the life and deportment of Christ with the lives and conversation of those who glory in being made partakers of his mission. They may depend on it that, if sent at all, they are only sent on the same conditions, and for the same end, namely - to preach the truth, and to establish the kingdom of God, by opposing the corruption of the world; and by acting and suffering to the end, for the advancement of the glory of God. That person is no other than a monster in the Church who, by his sacred office, should be a dispenser of the Spirit, and who, by the corruption of his own heart, and by a disorderly, worldly, voluptuous, and scandalous life, is, at the same time, a member and instrument of the devil."”

“Receive ye the Holy Ghost. It was said, (John vii. 39.) that the Spirit was not yet given, because Jesus was not glorified. The sense must needs be, that the holy Spirit was not given in that solemn manner, nor with so large an effusion of spiritual gifts and graces, till the day of Pentecost, after Christ’s ascension: but the just, at all times, from the beginning of the world, were sanctified by the grace of the Holy Ghost, as no doubt the apostles were, before this time. Now at this present, he gave them the power of forgiving sins. (Witham) — Some say, that our Saviour did not then confer the Holy Ghost on his disciples, but only prepared them for the receiving of the Holy Ghost. But surely we may understand, that even then they received some portion of spiritual grace, the power, not indeed of raising the dead, and working other miracles, but of forgiving sins. (St. Chrysostom, hom. lxxxv. in Joan.) — St. Cyril of Alexandria, speaking of the remission of sins, promised in this text, asks, “How then, or why, did Christ impart to his disciples a power, which belongs to the divinity alone? It seemed good to him, that they, who had within themselves his divine Spirit, should likewise possess the power of forgiving sins, and of retaining such as they judged expedient; that Holy Spirit, according to his good pleasure, forgiving and retaining, through the ministry of men.” (In Joan. lib. xii. chap. 1.)”