2526. Conditio autem loci describitur per clausuram, dubia et timida; quia fores essent clausae: ad litteram propter tarditatem, quia nox erat, et propter metum Iudaeorum. Sed ex parte Christi, clausurae causa fuit ut manifestaret eis virtutem suae potestatis intrando ad eos ianuis clausis. 2526. The place is described as having the doors shut. The literal reason for this being that it was late, during the night, and also for fear of the Jews. From Christ’s point of view the doors were shut so he could show them his power by entering through closed doors. 2527. Sciendum est autem circa hoc, quod secundum quosdam intrare ianuis clausis est de proprietate corporis gloriosi, quod dicunt per quamdam conditionem sibi inhaerentem posse esse cum alio corpore simul in eodem loco, inquantum est gloriosum: et hoc factum esse et fieri posse sine miraculo. 2527. Regarding this point, some say that to enter through closed doors is a property of the glorified body. They say that due to some inherent property in a glorified body, it can be simultaneously present in the same place as another body. Thus, this is accomplished without a miracle. Sed hoc non potest stare: quia quod corpus humanum non glorificatum, non possit simul cum alio corpore esse, inest sibi ex natura. Oportet ergo quod si corpus glorificatum dicatur habere in se proprietatem aliquam inhaerentem, quod possit simul cum alio corpore esse in eodem loco, quod excludatur ab eo illa proprietas qua nunc impeditur ne simul cum alio possit esse. Haec autem proprietas nullo modo est separabilis vel destructibilis a corpore, cum non sit mathematica corpulentia ut ipsi dicunt, sed ipsae dimensiones corporis quanti, quibus proprie accidit situs. Unde Philosophus arguit contra ponentes ideas et materias. Et quod dato etiam quod vacuum esset totum spatium super terram, adhuc corpus sensibile non posset esse simul cum illis, propter dimensiones quantitatis. Per nullam autem proprietatem corporis gloriosi possent removeri dimensiones a corpore, natura corporis remanente. Et ideo dicendum est, quod hoc miraculose Christus fecit virtute suae divinitatis; et quandocumque in sanctis simile contingeret, miraculosum esset, et per novum miraculum fit. Et hoc expresse dicunt Augustinus et Gregorius. Dicit enim Augustinus: quaeris quomodo per ostia clausa intrare potuit? Si comprehendis modum, non est miraculum. Ubi deficit ratio, ibi est fidei aedificatio: et subdit: ille quippe non eis apertis intrare potuit, quo nascente virginitas matris inviolata permansit. Sicut ergo ortus eius ex virgine matre virtute suae divinitatis miraculosus fuit, sic introitus iste. But this position cannot stand, for the fact that a non-glorified human body cannot be simultaneously in the same place as another body is due to its very nature. Consequently, if the glorified body has an inherent ability to be in a place occupied at the same time by another body, it must be because it lacks the property which now prevents this in the case of a non-glorified body. But this latter property cannot be separated or destroyed from a body, since it is not a mathematical bulk, as they say, but the very dimensions of the quantified body through which it has a local position. Thus the Philosopher, when he argues against those who posit ideas and matter, asserts that even on the assumption that the entire region above the earth is a vacuum, no sense-perceptible body could exist there in the same place as another body because of their quantitative dimensions. Now no property of a glorified body can remove the dimensions from a body and have it still remain a body. Thus we should say that Christ did this miraculously, by the power of his divinity, and that whenever something similar happens with the saints, it is miraculous and requires a new miracle. Augustine and Gregory teach this explicitly. Augustine says: do you want to know how Christ could enter through closed doors? If you understood how, it would not be a miracle. Where reason falls, faith instructs. And he adds: he was able to enter with the doors shut, who was born without his mother’s virginity being taken away. So, just as Christ’s leaving the womb of his virgin mother was a miracle of his divine power, so was his entering through closed doors. 2528. Mystice autem per hoc datur intelligi quod Christus nobis apparet quando fores, idest sensus exteriores, sunt clausi in oratione, Matth. VI, 6: tu autem cum oraveris, intra in cubiculum, et in fine mundi, quando quae paratae erunt, intrabunt ad nuptias, et postea claudetur ianua, ut habetur Matth. XXV, 10. 2528. In the mystical interpretation we can understand that Christ appears to us when our doors, that is, our external senses, are closed in prayer: but when you pray, go into your room and shut the door (Matt 6:6). It is also a reminder that at the end of the world those who are prepared will be admitted to the marriage feast, and then the door will be shut (Matt 25:10). 2529. Dispositio discipulorum describitur imitanda, quia congregati erant: quod quidem non vacat a mysterio. Christus enim ad congregatos venit, Spiritus Sanctus ad congregatos descendit: quia Christus et Spiritus Sanctus non nisi in caritate congregatis adsunt. Matth. XVIII, 20: ubicumque fuerint duo vel tres congregati in nomine meo, ibi sum in medio eorum. 2529. We should imitate the conduct of the apostles, for they are described as gathered together. This too is not without its mystery: for Christ came when they were united together, and the Holy Spirit descended on them when they were united together, because Christ and the Holy Spirit are present only to those who are united in charity: for where two or three are gathered in my name, there am I in the midst of them (Matt 18:20). 2530. Hic ponitur ipsa apparitio Christi quantum ad tria. 2530. Now three things are mentioned about the appearance of Christ: Primo quantum ad Christi praesentiam quam exhibuit; the way he showed himself; secundo quantum ad salutationem quam eis protulit; the greeting he gave them; tertio quantum ad sui certam manifestationem, quam eis ostendit. and the way he gave them definite evidence of his real presence. 2531. Praesentiam autem suam exhibuit eis Christus absque omni dubio, quia venit, et stetit in medio discipulorum. Venit quidem personaliter ipse idem, sicut eis promiserat supra XIV, 28: vado, et venio ad vos. Sed stetit in medio, ut omnes certitudinaliter agnoscerent. Unde arguuntur Iudaei qui eum non cognoverunt. Supra I, 26: medium autem vestrum stetit quem vos nescitis. Item stetit in medio discipulorum, ut ostendat conformitatem humanae naturae quam habet ad eos. Eccli. l, 13: circa illum corona fratrum, quasi plantatio cedri in monte Libano. Item stetit in medio, per condescensionem, quia inter eos conversatus est sicut unus ex eis. Eccli. XXXII, 1: rectorem te posuerunt? Noli extolli, esto in illis quasi unus ex ipsis; Lc. XXII, 27: ego autem in medio vestrum sum sicut qui ministrat. Item ad designandum quod nos debemus esse in medio virtutis. Is. XXX, 21: haec est via: ambulate in ea, neque declinetis ad dexteram neque ad sinistram. Qui enim excedit in plus, divertit ad dexteram; qui autem deficit in minus, vadit ad sinistram. 2531. Christ showed that he was present with them beyond any doubt because Jesus came and stood in their midst. Jesus came, personally, as he had promised: I go away, and I come unto you (John 14:28). And he stood in their midst, so that each one could recognize him with certainty. Thus the Jews who did not know him are blamed: but there is one who stands in your midst, whom you do not know (John 1:26). Again, Jesus stood among them, the disciples, to show that he was human like them: with a garland of brethren around him, he was like a young cedar on Lebanon (Sir 50:12). Again, he stood in their midst, lowering himself, for he lived among them as one of them: if they make you master of the feast, do not exalt yourself; be among them as one of them (Sir 32:1); I am among you as one who serves (Luke 22:27). Also, he wanted to show that we ought to stand among the virtues: this is the way, walk in it; do not turn aside to the right or to the left (Isa 30:21). One who goes beyond the middle road of virtue goes to the right; one who falls short of the middle road goes to the left. 2532. Salutationis autem verba eis protulit, dicens pax vobis. Sed haec fuit necessaria: erat enim eorum pax multipliciter perturbata, et quantum ad Deum, contra quem quidam peccaverunt negando, quidam fugiendo Matth. XXVI, 31: omnes vos scandalum patiemini in me in ista nocte, scriptum est enim: percutiam pastorem, et dispergentur oves gregis. Et contra hoc proposuit eis pacem reconciliationis ad Deum; Rom. V, 10: reconciliati sumus Deo per mortem Filii eius: hanc enim per passionem fecit. 2532. He greets them with the words, peace be with you. It was necessary to say this because their peace was disturbed in many ways. Their peace with God was troubled; they had sinned against him, some by denying him, others by running away: you will all fall away because of me this night; for it is written, ‘I will strike the shepherd, and the sheep of the flock will be scattered’ (Matt 26:31). To cure this Jesus offers them the peace of reconciliation with God: we were reconciled to God by the death of his Son (Rom 5:10), which he accomplished by his suffering. Item quantum ad seipsos: quia tristes erant, et in fide dubii; et hanc etiam pacem factam proposuit. Ps. CXVIII, 165: pax multa diligentibus legem tuam. Their peace with themselves was disturbed because they were depressed and hesitant in their faith. And he offers his peace to cure this: great peace have those who love your law (Ps 119:165). Item quantum ad exteriores: quia a Iudaeis persecutiones patiebantur; et contra hoc dicit eis pax vobis, contra Iudaeorum scilicet persecutiones. Supra XIV, 27: pacem meam do vobis, pacem relinquo vobis. Their peace with others was disturbed because they were being persecuted by the Jews. And to this he says, peace be with you, to counter the persecution of the Jews: peace I leave with you; my peace I give unto you (John 14:27). 2533. Certam autem sui manifestationem ostendit eis per manus et latus, unde sequitur haec cum dixisset, ostendit eis manus et latus, quia in eis specialiter remanserunt signa passionis suae. Lc. ult., 39: videte manus meas et pedes meos, quia ego ipse sum. Sic et in gloria se ostendet; supra c. XIV, 23: si quis diligit me, sermonem meum servabit, et infra: manifestabo ei meipsum. 2533. Jesus gives them sure proof that it is really himself by showing them his hands and side. When he had said this, he showed them his hands and his side, because in them the marks of his passion remained in a special way: see my hands and my feet, that it is I myself (Luke 24:39). And when in glory he will show himself in the same way: if anyone love me, he will keep my word (John 14:23), and I will manifest myself to him (John 14:21). 2534. Hic ponitur apparitionis effectus, qui est gaudium in cordibus discipulorum de visione Domini, quam promiserat eis supra c. XVI, 22: iterum autem videbo vos, et gaudebit cor vestrum. Sed hoc gaudium impletur in patria, scilicet bonis, ex aperta visione Dei. Is. ult., 14: videbitis, et gaudebit cor vestrum, et ossa vestra quasi herba germinabunt. 2534. Now the effect of his appearance is mentioned: this was the joy in the hearts of the disciples when they saw the Lord, as he had promised: I will see you again, and your heart will rejoice (John 16:22). This joy will be complete for the good in their native land, when they have the clear vision of God: you will see and your heart will rejoice; and your bones will flourish like the grass (Isa 66:14). 2535. Iniungit apostolis officium, et 2535. Now he charges the apostles with their ministry: primo praemittit pacis vinculum; first, he grants them the bond of peace; secundo iniungit officium, ibi sicut misit me Pater . second, he charges them, as the Father has sent me. 2536. Dixit ergo eis iterum, pax vobis. Hoc dixit eis contra perturbationem duplicem: nam contra perturbationem praesentem a Iudaeis, dixit eis primo pax vobis; sed contra conturbationem factam a gentibus, dixit eis iterum, pax vobis. Supra XVI, 33: in mundo pressuram habebitis, in me autem pacem. Nam ad gentes mittendi erant. 2536. He said therefore to them again: peace be with you. He said this to counter a twofold anxiety. The first time he said, peace be with you, was to combat the anxiety caused by the Jews; but when he said the second time, peace be with you, this was to deal with the anxiety to come from the gentiles: in me you may have peace. In the world you will have distress (John 16:33). He said this because they were about to be sent to the gentiles. 2537. Et ideo statim subditur iniunctio officii: sicut misit me Pater, et ego mitto vos: in quo ostendit se mediatorem inter Deum et homines. I Tim. II, 5: mediator Dei et hominum homo Christus Iesus etc. Hoc erat ad consolationem discipulorum, qui cognoscentes auctoritatem Christi, sciebant eum mittere ipsos auctoritate divina. Item considerantes dignitatem propriam, scilicet quod habebant officium proprium apostolorum: apostolus enim idem est quod missus. 2537. Accordingly, Jesus immediately enjoins them, as the Father has sent me, I also send you. This shows that he is the intermediary between us and God: there is one mediator between God and men, the man Christ Jesus (1 Tim 2:5). This was a source of strength for the disciples: for they recognized the authority of Christ, and knew that he was sending them by divine authority. They were also strengthened because they recognized their own dignity, the dignity of being apostles; for an apostle is one who is sent. Dicit ergo sicut misit me Pater, et ego mitto vos, idest, sicut Pater diligens me misit in mundum ad passionem tolerandam pro salute fidelium, supra III, 17: non enim misit Deus Filium suum in mundum ut iudicet mundum, sed ut salvetur mundus per ipsum, ita ego diligens vos, mitto vos ad tribulationes sustinendas pro nomine meo. Matth. c. X, 16: ecce ego mitto vos sicut oves in medio luporum. As the Father has sent me, I also send you: that is, as the Father, who loves me, sent me into the world to suffer for the salvation of the faithful, for God did not send his Son into the world to judge the world, but that the world might be saved through him (John 3:17), so I, who love you, send you to undergo suffering for my name, I send you out as sheep in the midst of wolves (Matt 10:16). 2538. Secundo datur eis idoneitas officii per dationem Spiritus Sancti. II Cor. III, v. 6: qui et idoneos nos fecit ministros Novi Testamenti non littera, sed Spiritu. 2538. Jesus makes them adequate for their task by giving them the Holy Spirit, God, who has qualified us to be ministers of a New Covenant, not in a written code but in the Spirit (2 Cor 3:6). Unde sequitur haec cum dixisset, insufflavit etc. Et circa hanc dationem primo praemittit dationis signum, quod est insufflatio; unde dicit insufflavit. Simile habetur Gen. II, v. 7: inspiravit in faciem eius spiraculum vitae, quod primus homo depravavit, scilicet vitae naturalis: sed hoc Christus reparavit, dando Spiritum Sanctum. Whence follows, when he had said this, he breathed on them. In this giving of the Spirit, he first grants them a sign of this gift, which is, that he breathed on them. We see something like this in Genesis, when God breathed into his nostrils the breath of life (Gen 2:7), namely natural life, which the first man corrupted, but Christ repaired this by giving the Holy Spirit. Non est intelligendum quod huiusmodi flatus Christi fuerit Spiritus Sanctus, sed signum eius. Unde Augustinum dicit IV de Trinitate: flatus ille corporeus substantia Spiritus Sancti non fuit, sed demonstratio per congruam significationem non tantum a Patre sed etiam a Filio procedere Spiritum Sanctum. We should not suppose that this breath of Christ was the Holy Spirit; it was a sign of the Spirit. So Augustine says, in On the Trinity: this bodily breath was not the substance of the Holy Spirit, but a fitting sign that the Holy Spirit proceeds not just from the Father but also from the Son. 2539. Notandum autem, quod super Christum Spiritus Sanctus missus est primo quidem in columbae specie in baptismo, supra III, et in specie nubis in transfiguratione; Matth. XVII, 5. Cuius ratio est, quia gratia Christi, quae datur per Spiritum Sanctum, derivanda erat ad nos per propagationem gratiae in sacramentis: et sic descendit in specie columbae in baptismo, quae est animal fecundum; et per doctrinam, et sic descendit in nube lucida. Unde et ibi ostenditur doctor; unde dicit: ipsum audite. Super apostolos autem primo descendit in flatu, ad designandam propagationem gratiae in sacramentis, cuius ipsi ministri erant; unde dicit quorum remiseritis peccata, remittuntur eis. Matth. ult., 19: euntes ergo baptizate eos in nomine Patris et Filii et Spiritus Sancti. 2539. Note that the Holy Spirit was sent over Christ, first, in the appearance of a dove, at his baptism (John 1:32), and then in the appearance of a cloud, at his transfiguration (Matt 17:5). The reason for this is that the grace of Christ, which is given by the Holy Spirit, was to be distributed to us by being proliferated through the sacraments. Consequently, at Christ’s baptism the Holy Spirit descended in the form of a dove, which is an animal known for its fecundity; through teaching, the Spirit descended in a luminous cloud. That Christ is seen to be a teacher, listen to him (Matt 17:5). The Spirit descended over the apostles the first time through a breath to indicate the proliferation of grace through the sacraments, whose ministers they were. Thus Christ said, whose sins you will forgive, they are forgiven them: go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt 28:19). Secundo vero in igneis linguis ad significandam propagationem gratiae per doctrinam. Unde dicit Act. II, 4, quod postquam repleti sunt Spiritu Sancto, statim coeperunt loqui. The second time the Spirit descended on them in tongues of fire to indicate the proliferation of grace through teaching; and so we read in Acts that right after they were filled with the Holy Spirit they began to speak (Acts 2:4). 2540. Secundo ponit dationis verba, dicens accipite Spiritum Sanctum. 2540. We see the words used when the Spirit was given, receive the Holy Spirit. Sed numquid hic acceperunt Spiritum Sanctum? Videtur quod non: quia cum nondum ascendisset in altum, non debuit dona dare hominibus. Et quidem, secundum Chrysostomum, quidam dicunt, quod Christus non dedit eis hic Spiritum Sanctum; sed praeparavit eos ad dationem futuram in Pentecoste. Et moventur ad hoc, quia Daniel. X, 8 dicitur, quod non potuit sustinere visionem angeli: unde isti nisi praeparati non potuissent sustinere Spiritus Sancti adventum. Sed tamen ipse Chrysostomus dicit: Spiritus Sanctus datus fuit discipulis non communiter ad omnia: sed ad aliquem effectum, scilicet ad dimittendum peccata, sicut Matth. X, 8, ad faciendum miracula. Augustinus autem et Gregorius dicunt, quod Spiritus Sanctus habet duo praecepta dilectionis, scilicet Dei et proximi: et ideo primo datus fuit in terra ad designandum praeceptum dilectionis proximi; secundo de caelo ad designandum praeceptum dilectionis Dei. But did they receive the Holy Spirit then? It seems not, for since Christ had not yet ascended, it was not fitting that he give gifts to us. Indeed, according to Chrysostom, there were some who said that Christ did not give them the Holy Spirit at that time, but prepared them for the future giving of the Spirit at Pentecost. They were brought to this opinion because Daniel could not endure his sight of an angel (Dan 10:8), and so these disciples could not have endured the coming of the Holy Spirit unless they had been prepared. But Chrysostom himself says that the Holy Spirit was given to the disciples, not for all tasks in general, but for a specific task, that is, to forgive sin. Augustine and Gregory say that the Holy Spirit has two precepts of love: love of God and of neighbor. Therefore, the Holy Spirit was given the first time on earth to indicate the precept of the love of neighbor; and the Spirit was given the second time from heaven to indicate the precept of the love of God. 2541. Tertio ponitur dationis fructus quorum remiseritis peccata, remittuntur eis: quod conveniens effectus est Spiritus Sancti, scilicet remissio peccatorum: nam ipse caritas est, et per eum nobis datur caritas. Rom. c. V, 5: caritas Dei diffusa est in cordibus nostris per Spiritum Sanctum, qui datus est nobis. Remissio autem peccatorum non fit nisi per caritatem. Quia: universa delicta operis caritas; I Petr. IV, 8: caritas operit multitudinem peccatorum. 2541. Third, we see the fruit of the gift, whose sins you will forgive, they are forgiven them. This forgiving of sins is a fitting effect of the Holy Spirit. This is so because the Holy Spirit is charity, and through him, charity is given to us: God’s love has been poured into our hearts through the Holy Spirit which has been given to us (Rom 5:5). Now it is only through love that sins are forgiven, for love covers all offenses (Prov 10:12); love covers a multitude of sins (1 Pet 4:8). 2542. Hic ergo primo quaeritur de hoc quod dicit quorum remiseritis peccata, cum solus Deus peccata remittat. Ad hoc aliqui dicunt, quod solus Deus remittit culpam; sed sacerdos absolvit tantum a reatu poenae, et denuntiat eum absolutum a macula culpae. 2542. We can ask here why we read, whose sins you will forgive, they are forgiven them, for only God forgives sins? Some say that only God forgives the sin, while the priest absolves only from the debt of punishment, and pronounces the person free from the stain of sin. Sed hoc non est verum: nam sacramentum poenitentiae cum sit sacramentum novae legis, confert gratiam, sicut et in baptismo confertur. Sed in baptismo sacerdos baptizat instrumentaliter, et tamen confert gratiam: ergo similiter in sacramento poenitentiae sacramentaliter et ministerialiter absolvit a poena et culpa, inquantum dat sacramentum in quo peccata dimittuntur. This is not true: for the sacrament of penance, since it is a sacrament of the new law, gives grace, as does baptism. Now in the sacrament of baptism, the priest baptizes as an instrument, and yet he confers grace. It is similar in the sacrament of penance, the priest absolves from the sin and the punishment as a minister and sacramentally, insofar as he administers the sacrament in which sins are forgiven. Quod autem dicitur, quod solus Deus peccata dimittit, verum est auctoritate. Sic etiam solus Deus baptizat; sed sacerdos ministerio, ut dictum est. The statement that God alone forgives sins authoritatively is true. So also, only God baptizes, but the priest is the minister, as was said. 2543. Item quaeritur de hoc quod dicit accipite Spiritum Sanctum: quorum remiseritis peccata, remittuntur eis. Videtur ergo quod qui non habet Spiritum Sanctum, non possit peccata dimittere. 2543. Another question arises from the statements, receive the Holy Spirit. Whose sins you will forgive, they are forgiven them. It seems from this that one who does not have the Holy Spirit cannot forgive sins. Ad quod dicendum, quod si remissio peccatorum esset proprium opus sacerdotis, idest quod ex sua virtute hoc faceret, non utique posset sanctificare nisi sanctus. Remissio autem peccatorum est proprium opus Dei, qui propria virtute et auctoritate peccata dimittit, sacerdotis autem non nisi est sicut instrumenti. Sicut ergo Dominus per servum et ministrum suum, sive sit bonus sive malus, potest facere voluntatem suam ad exequendum aliqua: ita et Dominus per ministros, etiam si mali sint, potest sacramenta conferre, in quibus datur gratia. We should say about this that if the forgiveness of sins was the personal work of the priest, that is, that he did this by his own power, he could not sanctify anyone unless he himself were holy. But the forgiveness of sins is the personal work of God, who forgives sins by his own power and authority. The priest is only the instrument. Therefore, just as a master, through his servant and minister, whether good or bad, can accomplish what he wills, so our Lord, through his ministers, even if they are evil, can confer the sacraments, in which grace is given. 2544. Item quaeritur de hoc quod dicitur quorum remiseritis peccata, remittuntur eis. 2544. Again, there is a question about, whose sins you will forgive, they are forgiven them. Ad quod dicendum est quod, sicut dictum est, sacerdos in sacramentis agit sicut minister Dei. I Cor. IV, 1: sic nos existimet homo ut ministros Christi et dispensatores mysteriorum Dei. Eodem ergo modo quo Deus remittit et retinet peccata, simul et sacerdos. Remittit autem Deus peccata largiendo gratiam; sed dicitur retinere non largiendo eam propter impedimentum ex parte recipientis: sic et minister remittit peccata, inquantum impendit sacramentum Ecclesiae; et retinet inquantum aliquos indignos ostendit sacramentorum receptione. We should say, as we already did, that in the sacraments the priest acts as a minister: this is how one should regard us, as servants of Christ and stewards of the mysteries of God (1 Cor 4:1). Thus, in the same way that God forgives and retains sins, so also does the priest. Now God forgives sins by giving grace, and he is said to retain by not giving grace because of some obstacle in the one who is to receive it. So also the minister forgives sins, insofar as he dispenses a sacrament of the Church, and he retains insofar as he accounts someone unworthy to receive the sacrament.