For some say that the Holy Spirit is given first, and afterward the execution of the power of loosing, because loosing or remission does not take place except in the charity of the Church; whence they say that it is not necessary that the priest have charity, but it suffices that he at least be in the Church.
Others respond that there are two ways of loosing, namely by merit and by office and by office alone. For one to loose by merit, it is necessary that he have the Holy Spirit: but for one to loose by office, it is not required. That the Lord first gives the Holy Spirit is so that one may worthily carry out the office, or to signify that without the grace of the Holy Spirit remission of sins is not given. But it is not required that this grace be in the priest, but in the Sacraments.
It can also be said in another way, that the Holy Spirit is said to be given when his gifts are given. There are therefore certain gifts that are from the Holy Spirit and with the Holy Spirit and never without him, such as charity. And there are others that are from the Holy Spirit and never with the Holy Spirit, such as servile fear. And there are others that are both from the Holy Spirit and can be with the Holy Spirit and without him, and such are characters . And because the power of confecting and binding and loosing are of this kind, they remain both in the just and in the unjust; and this was brought about by divine dispensation, so that the sin of the prelate would not prejudice the subject.
54. Question VI. Likewise there is a question about the statement that Thomas was not with the disciples when Jesus came: because in the last chapter of Luke it is said of the two disciples going to Emmaus that they returned to Jerusalem and found the eleven gathered together: and while they were narrating what they had seen, it says that Jesus stood in the midst of them: therefore if there were not eleven except with Thomas, it seems that Thomas was there at that time.
To this Augustine responds in the third book of On the Harmony of the Evangelists: "It must be understood," he says, "that Thomas had departed from there before the Lord appeared while they were speaking"; whence it is true that those disciples had found Thomas, but while they continued in conversation, Thomas went out, and the Lord entered.
Concerning the second manifestation, two things are noted.
55. And after eight days. Here the second manifestation of the Lord is treated, made for the purpose of removing the unbelief of Thomas: and two things are noted in this part — first, the manifestation: second, the edification of faith consequent upon the manifestation, at the words: Thomas answered.
In this manifestation several things are intimated to us, namely the congregation of the disciples, the appearance of the Lord, his address, and his offering of himself to be touched, that is, the perfect showing of himself to Thomas.
(Verse 26). The congregation of the disciples is touched upon when it says: After eight days, that is, after the resurrection and the first appearance: again his disciples were within, in the same house, at rest from tumult; and Thomas with them; and thus, because they were together and were within, they were disposed to see the Lord, according to that passage in Matthew 18: "Where two or three are gathered in my name, there I am in their midst."
56. Jesus came, the doors being shut, and stood in the midst. Here the second point is touched upon, namely the appearance of the Lord: whence coming he stood in the midst, so that there would be no one who did not see him.
And he said to them: Peace be to you. Here the third point is noted, namely the address of the Lord. This manner of speaking manifested him, because he had been accustomed to greet thus, wishing peace, and he had taught his disciples to greet in this way: Matthew 10: "Into whatever house you enter, first say: Peace be to this house."
57. (Verse 27). Then he says to Thomas. Here the fourth point is noted, namely his offering of himself to be touched. For since Thomas had said: "Unless I put my finger into the place of the nails," etc., therefore the Lord says to him: Put your finger here and see my hands. Because he had also said: "Unless I put my hand into his side"; therefore the Lord says to him: And bring your hand and put it into my side. And because he had also said: Unless I do this, "I will not believe"; therefore the Lord says: And be not unbelieving, but faithful: since in all things I have satisfied your will. Whence Gregory says: "It was brought about by divine dispensation that the chosen disciple was then absent when the Lord appeared to the others; but coming afterward he would hear, hearing he would doubt, doubting he would touch, touching he would believe." Habakkuk 2: "But he who is unbelieving, his soul shall not be right in himself; but my just one shall live by faith."
58. Thomas answered. Here is noted the building up of faith proceeding from the Lord's manifestation. Now our faith is established in a threefold manner from the divine manifestation: either through presence, that is, through sight; or through absence, that is, through hearing; or through the testimony of Scripture. In the first manner, therefore, faith was built up in Thomas, who believed; in the second manner, in the others, who had believed those who reported; in the third manner, in those who were going to believe through the Scriptures.
First, therefore, is noted the faith of Thomas believing through sight; second, is commended the faith of others believing through hearing; third, the faith of those who were going to believe through the testimony of Scripture.
59. (Vers. 28.). The faith of Thomas is therefore touched upon, which is indicated in his right confession: whence he says: Thomas responded and said, after so great a showing: My Lord, as to his humanity, and my God, as to his Divinity: for he is God because he created; he is Lord because he purchased us as servants; First Peter 1: "You were redeemed not with corruptible gold or silver, but with the precious blood, as of an immaculate and undefiled lamb, Christ Jesus."
60. (Vers. 29.). Jesus says to him. Here the faith of those who were built up through hearing is commended, and is preferred to the faith of Thomas, which came through presence and sight: and therefore he says: Because you have seen me, Thomas, you have believed: blessed are those who have not seen and have believed: because such faith was of greater freedom and had more of its own. Chrysostom: "When someone says: now I would wish to be in those times and to see Christ working wonders: let him consider that blessed are those who have not seen and have believed"; First Peter 1: "Whom though you have not seen, you love: in whom also now, not seeing, you believe."
61. (Vers. 30.). Many other signs indeed. Here the faith of those believing through Scripture of such manifestations is touched upon: therefore he says that manifestations of this kind were written down to establish the faith of those who could not see them. And therefore not all things were written, but those which suffice for our faith: and so he says: Many other signs indeed Jesus did in the sight of his disciples, which are not written in this book: because it is not ours to narrate all things, but to build up faith: whence he adds:
62. (Vers. 31.). But these things are written, that you may believe: Romans 15: "Whatever things were written, were written for our instruction." That you may believe, I say, that Jesus is the Son of God, that is, humanity and Divinity in Christ; Luke 1: "You shall call his name Jesus. He shall be great and shall be called the Son of the Most High"; First John 5: "Who is it that overcomes the world, if not he who believes that Jesus is the Son of God?" And because there is no standing still in faith, therefore he orders this end to the ultimate end: And that believing you may have life, because, as is said in Hebrews 11, "without faith it is impossible to please God," but those who believe possess life; First Peter 1: "Believing, you shall rejoice with joy unspeakable and glorified, obtaining the end of your faith, the salvation of your souls." In his name, that is, in the faith of his name; Acts 4: "There is no other name under heaven given to men, by which we must be saved"; First John last: "These things I write to you, that you may know that you have eternal life, you who believe in the name of the Son of God."
Questions.
63. Question I. But it is asked here concerning what he says: Jesus came, the doors being shut.
For if He came for this purpose, that He might be recognized through the touch of Thomas, it seems that in the very manner of His coming He would weaken the faith which He was establishing: because, just as a spirit cannot be touched, so neither can that which can be touched enter through closed doors; and therefore the whole thing could seem illusory.
Some respond that Christ had to show not only that He had a body in which He suffered, but also a divine body, that is, one united to the Divinity. And to show that it was divine, He came through closed doors. Whence Augustine: "Closed doors did not stand in the way of the mass of the body where the Divinity was. For He was able to enter without them being opened, He at whose birth the virginity of His Mother remained inviolate."
But others respond that by this He did not show that He had a divine body, but a glorified one: because this was not proper to Him alone, but to all glorified bodies. And Augustine's words are to be understood through the argument from the lesser, and thus Gregory expounds it: "What wonder if, through closed doors, He entered after His resurrection, He who, coming before, went forth without the womb of the Virgin being opened?" And thus he argues through the argument from the lesser.
Therefore, to the argument it must be replied that He had to prove that it was the same body in such a way that He also showed it to be glorified.
64. Question II. Likewise, it is asked concerning what He says: Put your finger here and place your hand in my side.