He also conferred power, when he bestowed the Holy Spirit; whence he also says:
43. (Vers. 22.). When he had said this, he breathed on them. Augustine: "By breathing he signified that the Holy Spirit is not of the Father alone, but also his own." And he said to them: Receive the Holy Spirit, that is, the gift of the Holy Spirit, not for all things, but for remitting sins: and in this he conferred the power of the keys: therefore he says:
44. (Vers. 23.). Whose sins you shall forgive, they are forgiven them, that is, those whom you shall loose are loosed: and whose sins you shall retain, they are retained, that is, those whom you shall bind are bound: Matthew 16: "Whatever you shall bind upon earth shall be bound also in heaven: and whatever you shall loose upon earth shall be loosed also in heaven."
45. But Thomas, one of the twelve. Here the third is set forth, namely the incidental occasion of the third manifestation, which is described here with respect to three things, namely the absence of Thomas, the report of the disciples and his own obstinacy.
46. (Vers. 24.). His absence is touched upon, when he says: But Thomas, one of the twelve, that is, one of those specially chosen; above, chapter 6: "Have I not chosen you twelve"? Luke 6: "He chose twelve, whom he also named Apostles." Who is called Didymus, because he was doubtful, was not with them when Jesus came: and so he did not see the Lord coming, because he had withdrawn from the congregation.
47. (Vers. 25.). The other disciples therefore said to him. Here the second is touched upon, namely the report of the disciples. For they report what they had seen: We have seen the Lord. They reported this so that, hearing the testimony of those who had seen, he might believe the resurrection: but what is written above in chapter 3 was verified: "What we have seen we testify, and you do not accept our testimony."
48. Whence follows the third, namely Thomas's hardening. But he said to them: Unless I shall see in his hands, etc. His hardness is shown in this, that he does not believe through hearing, unless he himself should see, in his hands namely, the mark of the nails. His hardness is also shown in this, that he not only refused to believe through hearing, but not even through sight, unless touch were present: therefore he says: And I shall put my finger into the place of the nails and I shall put my hand into his side, which namely was pierced by a lance; I will not believe. In this he was hard: whence Chrysostom says: "Just as to believe simply, and as it happens, is a mark of easiness, so to scrutinize all around and to investigate much is a mark of a most dull mind." But this hardness was permitted by divine dispensation in the Apostle in order to remove ours; whence Gregory says: "Mary Magdalene, who believed more quickly, benefited me less than Thomas, who doubted for a long time. For he, while he touched the wounds of the flesh in the Master, healed in us the wounds of unbelief."
Questions.
49. Question I. But here the question is raised concerning the power conferred upon the disciples. For it is said: Whose sins you shall forgive, they are forgiven them, etc.
On the contrary: 1. Isaiah forty-three: I am he who blots out your iniquities for my own sake: therefore it belongs to God alone to forgive sins.
2. Likewise, Matthew nine: But that you may know that the Son of man has power on earth to forgive sins, he said to the paralytic: Arise, etc.: therefore it belongs to the same power to forgive sins and to cure the incurable. But that belongs to infinite power and to Christ-man and God alone: therefore also to forgive sins. It is therefore asked how it belongs differently to God, to Christ-man, and to the priest.
3. Likewise, concerning what is added: Whose sins you shall retain, they are retained: therefore it seems that priests can close to us the entrance of the kingdom.
I respond: It must be said that in sin two things are considered, namely guilt and the debt of punishment; to forgive guilt belongs to God alone effectively, because it belongs to him alone to give grace, which blots out guilt: meritoriously it belongs to Christ-man: but dispositively it belongs to the priest, because he does that which, once done, God forgives, namely by conferring the Sacraments. — But there is another remission with respect to punishment, and over this the priest has power, once the remission of guilt has been made, as does Christ-man; but the power of Christ-man is one of excellence and universal, while the power of the priest is ministerial and participative. And these powers are ordered, because the priest has no effect in remitting punishment except through the passion of Christ, nor again is the passion of Christ conferred upon anyone except him whose guilt God forgives.
3. To the objection that our salvation is in the hand of the priest: it must be said that this power is to be understood as operative when the key does not err. But the key errs either when it looses one whom God has not vivified, or when it binds less than one ought to be bound. Whence Gregory says: "The disciples loose the living one whom the Master had raised from the dead. For if the disciples were to loose a dead man, they would reveal a stench rather than power."
50. Question II. Likewise, there is a question concerning what he says: Receive the Holy Spirit.
For it seems that he ought not yet to have given them the Holy Spirit, because it is said above in the sixteenth chapter: If I do not go away, the Paraclete will not come to you: therefore if he had not yet ascended, he ought not yet to have given the Holy Spirit.
I respond: It must be said that the Holy Spirit is said to be received or given, not by reason of essence, but of effect. Therefore the disciples had the Holy Spirit before the passion, but for the working of their own salvation, which is through grace; they had him after the passion before the ascension for the remission of sins: they had him after the ascension for the proclamation of our faith: and therefore they were then confirmed, and the Holy Spirit descended in tongues of fire.
51. Question III. Likewise, the question is asked: to whom is it said in the plural, Receive the Holy Spirit? — It seems that it is said to many.
On the contrary: Matthew 16: I will give to you the keys of the kingdom of heaven, the Lord said to Peter: therefore it seems that the power of remitting sins was specially in Peter, but here it seems that it was in all.
And it must be said that the power of remitting or the power of loosing was given to all the Apostles: nevertheless the fullness of power was given more specially to Peter and his successors, as to the prince and head of all the Apostles. Because, therefore, he was the head, it is said in Matthew: To you I will give: but because the others were partakers of his power, therefore it is said: Receive, etc.
52. Question IV. Likewise, since the Lord said only to the eleven: Receive the Holy Spirit; whose sins you shall remit, etc.: it seems that not all priests have this power, but only those who hold the place of the Apostles, such as bishops, not simple priests.
Likewise, Gregory seems to say this, that "those who obtain the office of governance receive the authority of loosing and binding."
To this it must be said that there are two ways of binding and loosing : either in the penitential forum, or in the judicial forum. The first way belongs to presbyters by reason of their order; the second way belongs to bishops and other superiors by reason of their dignity. Whence Hugh of Saint Victor says: "One is the binding by which the ministers of the Church bind those who truly repent with the obligation of enjoined satisfaction, and another is that by which those who sin intolerably are bound with the chain of anathema."
53. Question V. Likewise the heretics object from the fact that it is first said: Receive the Holy Spirit: and afterward: Whose sins you shall remit etc., that no priest has the power of binding and loosing unless he has the Holy Spirit dwelling within him: therefore wicked priests do not absolve, nor even the Supreme Pontiff, if he is wicked. And if this is so, then our salvation is in peril.
To this there are multiple responses.