APPEARS SUDDENLY TO THE ASSEMBLED DISCIPLES. 773

CHAPTER LXXX.

THE

MESSIAH'S

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FIRST APPEARANCE TO THE ASSEMBLED APOSTLES ON THE EVENING OF HIS RESURRECTION,-HE BREATHES UPON THEM, AND SAYS, RECEIVE YE THE HOLY GHOST. -HIS SECOND APPEARANCE TO THE APOSTLES ON THE FIRST DAY OF THE FOLLOWING WEEK--HIS WORDS TO DOUBTING THOMAS,

Mark, xvi. 14. Luke, xxiv. 35-43. John, xx. 19-29.

THE place where the two disciples, on their return from Emmaus to Jerusalem, found the Apostles and others assembled, is supposed to have been the same "large Upper Room," in which they had partaken of the Last Supper on the Eve of the Crucifixion. It probably belonged to some disciple, and afforded them a refuge in this time of confusion.1 Sitting in that "guest chamber" they would call to mind all that had passed when they last met there, the Institution of the Holy Eucharist, and Christ's last memorable Discourse before they went out to Gethsemane, His promises of another Comforter, and His earnest prayer to His Heavenly Father on their behalf. There, too, He had washed their feet, leaving them an imperishable example and command of humility.

1 See Acts, i. 13, 14. "Discipuli, quamvis fugâ, cùm caperetur Dominus, dilapsi essent, Petrus Eum etiam negasset, denique metu Judæorum consternerentur, et necdum de resurrectione Domini certi essent, nihilo tamen minùs in unum coierunt. Adhuc pristino fidei consortio cohærebant, animis nondùm disjunctis, tametsi morte Domini et metu Judæorum admodum perculsis. Nutabant quidem in fide Domini, sicut patuit in duobus proficiscentibus in Emaus interea tamen animis erant adhuc conjunctis, ideoque et corpore congregari gaudebant." Musculus, in Matt., p. 650.

Now, on this day of Resurrection, "being the first day of the week," the two disciples from Emmaus came and told them "what things were done in the way, and how He was known of them in breaking of bread." According to St. John, it was "at Evening," St. Mark says, "as they sat at meat,"1-therefore at supper. How many feelings of sorrow, and selfreproach would oppress them, as they sat at table, and discoursed of the dreadful events which had left them bereaved of all their hopes. How many sacred recollections would crowd upon them, as they communed together of their dear Master, Who had loved them with such surpassing Love,— so gentle and good, and merciful, bearing all their contradictions with untiring patience, so wise, so holy, so wonderful in His miracles! How bitter their repentance for having forsaken Him, and left Him in the hands of His enemies! Then His dreadful sufferings,-scourged, and mocked, and spitted on; and those agonies of the Cross! And in regard to His Resurrection, how earnestly would they enquire of one another what each had seen or heard, and what he thought of all the circumstances,-trying to glean something to rest their hopes upon, yet fearing to believe "idle tales." Perhaps they discussed His promise, confirmed by the angels at the Sepulchre, that He would meet them in Galilee, and in what part they might hope to find Him. Should they go straight to the Mount of the Sermon, or to Tabor? to the Sea of Tiberias? to Capernaum, or Cana? or to what other familiar place?

1 See Jansenius Gandavensis,, cap. cxlvii. pp. 1107, 1108: and cap. cxlix. pp. 1124, 1125, for a clear explanation of this arrangement of incidents, combining the accounts of St. John and St. Luke.

"Recumbentibus.' S. Gregorius in Evangelium putat hanc ultimam fuisse apparitionem, quando ascendit [Christus] in cœlum, quod et S. August., lib. iii. de Consensu cap. 25, probabile putat. Movet eos vox, 'novissimè;' sed longè verius est Marcum candem apparitionem narrare, quam Lucas, xxiv. 36, et Joan. xx. 19, et seqq. ita ut hæc fuerit apparitio non absolutè novissima, sed novissima primi sabbati, ut est vers. 9, ad quem respicit, hoc est diei resurrectionis. Nam in hac primò apparuerat Mariæ Magdalenæ soli, secundò eidem cum cæteris mulieribus, tertiò Simoni, quartò duobus illis discipulis euntibus in Emaus, quintò undecim discumbentibus, de quâ hîc agitur." Jansenius Yprensis, Marc. xvii. 14. See also Dionysius Carth., in Matt., Art. xlv. fol. 100, to the effect that there were these five appearances of the Lord on the day of Resurrection, as mentioned by Jansenius, which is the opinion of almost all Commentators.

APPEARS SUDDENLY TO THE ASSEMBLED DISCIPLES. 775

Now "the doors were shut where the disciples were assembled for fear of the Jews;"-close fastened in this time of persecution, that no one might break in upon them. "And as they thus spake, Jesus Himself stood in the midst of them, and saith unto them, 'Peace be unto you.'" O amazing sight! No sound of footstep, no movement of doors, gave notice of

1 "Non solâ formâ, et figurâ propriâ corporis, sed etiam sermone, ac salutatione ipsâ, suam resurrectionem, Seque eundem esse demonstrat quia sic solitus erat salutare, et talem injunxerat discipulis suis salutationem (Matt. x. 12. Luke, x. 5). Intrantes domum salutate eam.' Pax huic domui: et Ipse discedens pacem commendavit, Pacem meam do vobis, pacem relinquo vobis.'" John, xiv. 27. Toletus, in Joan., p. 346.

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Pax vobis:' ex hinc noster quiescat animus, fidei non amplius reluctetur, sibi se subdat, deponat argumenta debellandi, naturalibus rationibus non intendat, scuta consuctudinis non opponat. Totum est divinum quod agitur. Protinus Ego Ipse sum,' Qui vobiscum conversatus, Qui vos de maligno vocavi, Quem audistis prædicantem, Quem vidistis, supra naturam, usum, et artem, miracula facientem, Qui in medio vestri fui sicut qui ministrat, Qui pavi alimento cœlesti, Qui usque ad pedes vestros humiliter inclinavi, Quem captum vidistis, · Quem malefidi dereliquistis in manibus peccatorum. Igitur nolite timere, idem sum qui fui, pœnalitate omni depositâ, majestatis gloriâ totâ susceptâ. Nolite timere in corde vestro de mca resurrectione nutantes. Nolite timere amplius de Judæis, non est abbreviata manus mea, quæ vos liberare non possit, qui potenter ipsis invitis resurrexi ab inferis. Non Me tenuit dæmonum turba larvalis, non magni monumenti custodes, non theca petrina, non lapis ad monumenti ostium advolutus." Simon de Cassia, Gesta Salvatoris, lib. xiv. p. 462.

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“'Pax vobis;' quo constat quàm magnum bonum sit pax vera, spiritualis et interna. Ego sum verè Magister et Dominus vester, paulo antè crucifixus, et nunc verè resuscitatus, qui secundum Deitatem sum æternaliter et perfectè. Qui dixi ad Mosen, Ego sum Qui sum.' Nolite timere inordinato timore, quasi velim vos fallere aut nocere. Copturbati vero præ admiratione, et conterriti, sicut naturale est fragilitati humanæ defunctorum apparitionem horrere, et insolitas expavescere visiones, sed et propter periculum, existimabant se spiritum videre, videlicet animam Christi, aut alium spiritum fortè fallacem in corpore assumpto. Sed mirum quòd hoc putabant, cum jam paulo antè dixissent, quòd 'surrexit Dominus verè;' quod audierunt à sanctis mulieribus et à Petro, à duobus quoque discipulis." Dionysius Carth., in Luc., Art. 1. fol. 272.

"Pax vobis:' non pax temporis, quia exponendi erant multis tribulationibus: sed pax pectoris, et pax æternitatis; prima in præsenti, secunda in futuro. De utrâque dicitur in Joanne, Pacem, scilicet pectoris, relinquo vobis in præsenti : Pacem meam, scilicet æternitatis (quæ est specialitèr pax mea) do vobis, id est, citò dabo: dicit ergo, 'pax vobis,' scilicet reconciliationis, quam ad Deum factam nunciavit: ac charitatis et unitatis, quam eis servandam præcepit : itemque æternitatis et immortalitatis quam eis futuram promittit.” “Pulchrè resurgens à mortuis Dominus primo pacem discipulis commendavit; ut illos ad Sui visionem perventuros esse demonstraret, qui pacem et concordiam corde et corpore servant. Ex quo patet, quòd illi sunt pacifici, qui verè sunt Christi discipuli." Ludolphi, Vita Christi, p. 704.

the sudden and miraculous entrance: simply He stood in the midst.1 "They were terrified and affrighted, and supposed that they had seen a spirit." And He "upbraided them with their unbelief and hardness of heart, because they believed not them which had seen Him after He was risen." But He had spoken the word, "Peace be unto you:" He was touched with a sense of their infirmities; He knew all their thoughts of sorrowful shame, and love; therefore in His own gentle and endearing tone, He said unto them "Why are ye troubled? and why do thoughts arise in your hearts? Behold My hands and My feet, that it is I Myself; handle Me, and see; for a spirit hath not flesh and bones, as ye see Me have.'s

1 "Clausis ergo foribus, repentè Dominus omnipotentiâ suâ, naturâ rerum superatâ, ingressus ad discipulos est. Nullus igitur quærat quomodo clausis januis corpus Domini penetravit, quum intelligat non de homine nudo, ut modò nos sumus, sed de Omnipotente Filio Dei hæc ab Evangelista conscribi. Nam quum Deus verus sit, rerum naturæ non subjacet, quod in cæteris quoque miraculis patuit. Omnem enim mentem ac rationem excedunt, quæ fecit. Qua ́enim ratione dices Ipsum super maria, quasi per aridam ambulasse, quum aquarum natura corporibus nostris naturalitèr non substernatur? Aut quomodo mille alia signa verbo solùm effecit? Cum illis igitur hoc etiam numera, nec (ut quidam ex imperitiâ dicunt) credas non surrexisse cum corpore suo Dominum, sed nudum corpore omninò apparuisse. Quod si hanc operationem Christi percipere nequeas, cur potiùs ingenii humani imbecillitatem non accusas? Cur non servas silentio datam tibi a Creatore mensuram? Sed, probis cogitationibus exclusis, sublime resurrectionis mysterium, in quo tota nostra spes sita est, parvipendis atque calumniaris?" Cyril. Alexand., in Joan., lib. xii. cap. 53.

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'Ingressus est foribus clausis, quo suam potentiam et resurrectionis gloriam declararet, atque insinuaret quomodo è clauso prodire potuerit sepulchro. Nec visus est advenire, sed subitò substitit inter eos, ad eum modum eis præsens factus, quomodo apparere solent angeli, qui dum volunt sunt conspicui, rursum subito dum libet evanescunt; quare hac ratione declaratum est Ipsum ad spiritualem et divinam revixisse vitam. Ne tamen propterea spiritus aut spectrum esse putaretur, variis modis se eundem esse, Qui prius, declaravit.” Jansenius Gand., cap. cxlvii. p. 1108.

2 "Neque enim quod quidam dicunt, in phantasmate passus est, quia nec in phantasmate super mare ambulavit, quod discipuli in Evangelio opinati esse produntur: sed excusantur, quia nondum erat Spiritus datus, nondum enim Jesus fuerat honorificatus. Nobis jam crucifixus est Christus, et resurrexit : nobis jam Spiritus datus est, qui assertor est veritatis. Et discipuli quidem aliquando erraverunt, ne nos postea errare possimus. Ergo illorum error nobis proficit." Ambrose, Serm. De Incar., cap. vi. Op. vol. ii. p. 182.

3 "Propria hujus loci quæstio, quomodo Christus, cùm glorificato surrexerit corpore, cicatrices gestaverit, quæ vitium quoddam corporis sunt, quasque nemo nostrum etiamsi in hac habuerit vitâ, in alterâ glorificatus habiturus est ? Retinuisse eas Christum magno consilio credendum est, et quia illustris victoriæ insignia erant, et solent victores duces ostentare potius quàm occultare cica

And when He had thus spoken, He showed them His hands and His feet." St. John says, "He showed them His hands

trices: et quia testes volebat esse resurrectionis suæ : et quia oportebat, ut cùm ad judicandum venerit, eas ostenderet, ut viderent Ejus hostes 'in quem transfixerunt.' 'Clavi enim manus fixerant, (inquit hoc loco Divus Augustinus) lancea latus Ejus aperuerat, ubi ad dubitantium corda sananda, vulnerum sunt servata vestigia.' EtNumquid non poterat Dominus sine cicatricibus resurgere? sed in discipulorum corde vulnera noverat, propterque sananda, cicatrices in corpore suo servaverat:' idem et Leo, Ad sananda infidelium cordium vulnera, ut non dubiâ fide, sed constantissimâ scientiâ teneretur, eam naturam in Dei Patris concessuram throno, quæ jacuerat in sepulchro.' Sententiam eandem Græcè Cyrillus dicit, et Eusebius Emesenus, Chrysostomus, Theophylactus et Euthymius." Maldonatus, Joan. xx. 20.

"Hæc livoris signa sempiterna, margarita victoris, et splendida nostræ, quam attulit, pacis ornamenta vel testimonia sunt. Nam poterat quidem virtute, qua resurrexit, et de verè mortuo corpore vivum in veritate reddidit, clavorum et lanceæ penitus extirpare vel explanare vestigia: sed servanda erant et oculis Paternis decentia Filium Dei charitatis et obedientiæ signa, veneranda nostræ causæ patrocinia, nostrique amoris æterna incitamenta." Rupertus, in Joan., lib xiv. Op. vol. ii. p. 461.

"Ex hoc loco colligere est, non solas cicatrices vulnerum, sed et aperturas remansisse in carne Christi, qui illas in redivivo corpore servare voluit dispensationis gratiâ, ut monstraret suis discipulis non aliud corpus pro alio, sed hoc quod crucifixum viderunt, verè resurrexisse." Lamy, Com. in Harm., lib. xliii. p. 625.

"Redemptor noster resurrectionem, quam in Se ostendit, nobis promisit; et eam in nobis quandoque est facturus; quia sui capitis gloriam membra sequuntur. Sed ecce resurrectionem audio, effectum tamen ejusdem resurrectionis exquiro. Credo namque, quia resurrecturus sim, sed volo, ut audiam, qualis. Sciendum quippe mihi est, utrum in quodam alio subtili fortasse, vel aëreo, an in eo quo morior, corpore resurgam. Sed si aëreo corpore surrexero, jam ego non ero, qui resurgo. Nam quomodo est vera resurrectio, si vera esse non poterit caro? Aperta ergo ratio suggerit, quia si vera caro non fuerit, procul resurrectio vera non erit. Hæc enim resurrectio dici non potest, ubi non resurgit quod cecidit. Credendum est igitur, quia nequaquam sicut Eutychius Constantinopolitanæ urbis episcopus scripsit, Corpus nostrum in illa resurrectionis gloria erit impalpabile, ventis aëreque subtilius. In illa enim resurrectionis gloriâ erit corpus nostrum subtile quidem per effectum spiritalis potentiæ, sed palpabile per veritatem naturæ. Unde etiam Redemptor noster dubitantibus de sua resurrectione discipulis ostendit manus et latus, palpanda ossa, carnemque præbuit, dicens, 'Palpate; et videte, quia spiritus carnem et ossa non habet, sicut Me videtis habere."" Greg. Mag., in Nov. Test., p. 93.

"Conturbati apostoli existimabant se spiritum videre;' et ideo Dominus, ut speciem nobis resurrectionis ostenderet, Palpate, inquit, et videte, quia spiritus carnem et ossa non habet, sicut Me videtis habere.' Non ergo per incorpoream naturam, sed per resurrectionis corporeæ qualitatem, impervia usu clausa penetravit. Nam quod tangitur, corpus est: quod palpatur, corpus est in corpore autem resurgemus. Seminatur enim corpus animale, surgit corpus spirituale.'"