Summa Theologica Part IV (Tertia Pars) Part 94

Whether Christ Should Have Appeared to the Disciples "in Another Shape"?

Objection 1: It would seem that Christ ought not to have appeared to the disciples "in another shape." For a thing cannot appear in very truth other than it is. But there was only one shape in Christ.

Therefore if He appeared under another, it was not a true but a false apparition. Now this is not at all fitting, because as Augustine says (QQ. lx.x.xiii, qu. 14): "If He deceives He is not the Truth; yet Christ is the Truth." Consequently, it seems that Christ ought not to have appeared to the disciples "in another shape."

Obj. 2: Further, nothing can appear in another shape than the one it has, except the beholder's eyes be captivated by some illusions. But since such illusions are brought about by magical arts, they are unbecoming in Christ, according to what is written (2 Cor. 6:15): "What concord hath Christ with Belial?" Therefore it seems that Christ ought not to have appeared in another shape.

Obj. 3: Further, just as our faith receives its surety from Scripture, so were the disciples a.s.sured of their faith in the Resurrection by Christ appearing to them. But, as Augustine says in an Epistle to Jerome (xxviii), if but one untruth be admitted into the Sacred Scripture, the whole authority of the Scriptures is weakened. Consequently, if Christ appeared to the disciples, in but one apparition, otherwise than He was, then whatever they saw in Christ after the Resurrection will be of less import, which is not fitting. Therefore He ought not to have appeared in another shape.

_On the contrary,_ It is written (Mk. 16:12): "After that He appeared in another shape to two of them walking, as they were going into the country."

_I answer that,_ As stated above (AA. 1, 2), Christ's Resurrection was to be manifested to men in the same way as Divine things are revealed. But Divine things are revealed to men in various ways, according as they are variously disposed. For, those who have minds well disposed, perceive Divine things rightly, whereas those not so disposed perceive them with a certain confusion of doubt or error: "for, the sensual men perceiveth not those things that are of the Spirit of G.o.d," as is said in 1 Cor. 2:14. Consequently, after His Resurrection Christ appeared in His own shape to some who were well disposed to belief, while He appeared in another shape to them who seemed to be already growing tepid in their faith: hence these said (Luke 24:21): "We hoped that it was He that should have redeemed Israel." Hence Gregory says (Hom. xxiii in Evang.), that "He showed Himself to them in body such as He was in their minds: for, because He was as yet a stranger to faith in their hearts, He made pretense of going on farther," that is, as if He were a stranger.

Reply Obj. 1: As Augustine says (De Qq. Evang. ii), "not everything of which we make pretense is a falsehood; but when what we pretend has no meaning then is it a falsehood. But when our pretense has some signification, it is not a lie, but a figure of the truth; otherwise everything said figuratively by wise and holy men, or even by our Lord Himself, would be set down as a falsehood, because it is not customary to take such expressions in the literal sense. And deeds, like words, are feigned without falsehood, in order to denote something else." And so it happened here, as has been said.

Reply Obj. 2: As Augustine says (De Consens. Evang. iii): "Our Lord could change His flesh so that His shape really was other than they were accustomed to behold; for, before His Pa.s.sion He was transfigured on the mountain, so that His face shone like the sun.

But it did not happen thus now." For not without reason do we "understand this hindrance in their eyes to have been of Satan's doing, lest Jesus might be recognized." Hence Luke says (24:16) that "their eyes were held, that they should not know Him."

Reply Obj. 3: Such an argument would prove, if they had not been brought back from the sight of a strange shape to that of Christ's true countenance. For, as Augustine says (De Consens. Evang. iii): "The permission was granted by Christ," namely, that their eyes should be held fast in the aforesaid way, "until the Sacrament of the bread; that when they had shared in the unity of His body, the enemy's hindrance may be understood to have been taken away, so that Christ might be recognized." Hence he goes on to say that "'their eyes were opened, and they knew Him'; not that they were hitherto walking with their eyes shut; but there was something in them whereby they were not permitted to recognize what they saw. This could be caused by the darkness or by some kind of humor."

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FIFTH ARTICLE [III, Q. 55, Art. 5]

Whether Christ Should Have Demonstrated the Truth of His Resurrection by Proofs?

Objection 1: It would seem that Christ should not have demonstrated the truth of His Resurrection by proofs. For Ambrose says (De Fide, ad Gratian. i): "Let there be no proofs where faith is required." But faith is required regarding the Resurrection. Therefore proofs are out of place there.

Obj. 2: Further, Gregory says (Hom. xxvi): "Faith has no merit where human reason supplies the test." But it was no part of Christ's office to void the merit of faith. Consequently, it was not for Him to confirm the Resurrection by proofs.

Obj. 3: Further, Christ came into the world in order that men might attain beat.i.tude through Him, according to John 10:10: "I am come that they may have life, and may have it more abundantly." But supplying proofs seems to be a hindrance in the way of man's beat.i.tude; because our Lord Himself said (John 20:29): "Blessed are they that have not seen, and have believed." Consequently, it seems that Christ ought not to manifest His Resurrection by any proofs.

_On the contrary,_ It is related in Acts 1:3, that Christ appeared to His disciples "for forty days by many proofs, speaking of the Kingdom of G.o.d."

_I answer that,_ The word "proof" is susceptible of a twofold meaning: sometimes it is employed to designate any sort "of reason in confirmation of what is a matter of doubt" [*Tully, _Topic._ ii]: and sometimes it means a sensible sign employed to manifest the truth; thus also Aristotle occasionally uses the term in his works [*Cf.

Prior. a.n.a.l. ii; Rhetor. i]. Taking "proof" in the first sense, Christ did not demonstrate His Resurrection to the disciples by proofs, because such argumentative proof would have to be grounded on some principles: and if these were not known to the disciples, nothing would thereby be demonstrated to them, because nothing can be known from the unknown. And if such principles were known to them, they would not go beyond human reason, and consequently would not be efficacious for establishing faith in the Resurrection, which is beyond human reason, since principles must be a.s.sumed which are of the same order, according to 1 Poster. But it was from the authority of the Sacred Scriptures that He proved to them the truth of His Resurrection, which authority is the basis of faith, when He said: "All things must needs be fulfilled which are written in the Law, and in the prophets, and in the Psalms, concerning Me": as is set forth Luke 24:44.

But if the term "proof" be taken in the second sense, then Christ is said to have demonstrated His Resurrection by proofs, inasmuch as by most evident signs He showed that He was truly risen. Hence where our version has "by many proofs," the Greek text, instead of proof has _tekmerion_, i.e. "an evident sign affording positive proof" [*Cf.

Prior. a.n.a.l. ii]. Now Christ showed these signs of the Resurrection to His disciples, for two reasons. First, because their hearts were not disposed so as to accept readily the faith in the Resurrection.

Hence He says Himself (Luke 24:25): "O foolish and slow of heart to believe": and (Mk. 16:14): "He upbraided them with their incredulity and hardness of heart." Secondly, that their testimony might be rendered more efficacious through the signs shown them, according to 1 John 1:1, 3: "That which we have seen, and have heard, and our hands have handled ... we declare."

Reply Obj. 1: Ambrose is speaking there of proofs drawn from human reason, which are useless for demonstrating things of faith, as was shown above.

Reply Obj. 2: The merit of faith arises from this, that at G.o.d's bidding man believes what he does not see. Accordingly, only that reason debars merit of faith which enables one to see by knowledge what is proposed for belief: and this is demonstrative argument. But Christ did not make use of any such argument for demonstrating His Resurrection.

Reply Obj. 3: As stated already (ad 2), the merit of beat.i.tude, which comes of faith, is not entirely excluded except a man refuse to believe [whatever he does not see]. But for a man to believe from visible signs the things he does not see, does not entirely deprive him of faith nor of the merit of faith: just as Thomas, to whom it was said (John 20:29): "'Because thou hast seen Me, Thomas, thou hast believed,' saw one thing and believed another" [*Gregory, Hom. xxvi]: the wounds were what he saw, G.o.d was the object of His belief. But his is the more perfect faith who does not require such helps for belief. Hence, to put to shame the faith of some men, our Lord said (John 4:48): "Unless you see signs and wonders, you believe not."

From this one can learn how they who are so ready to believe G.o.d, even without beholding signs, are blessed in comparison with them who do not believe except they see the like.

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SIXTH ARTICLE [III, Q. 55, Art. 6]

Whether the Proofs Which Christ Made Use of Manifested Sufficiently the Truth of His Resurrection?

Objection 1: It would seem that the proofs which Christ made use of did not sufficiently manifest the truth of His Resurrection. For after the Resurrection Christ showed nothing to His disciples which angels appearing to men did not or could not show; because angels have frequently shown themselves to men under human aspect, have spoken and lived with them, and eaten with them, just as if they were truly men, as is evident from Genesis 18, of the angels whom Abraham entertained, and in the Book of Tobias, of the angel who "conducted"

him "and brought" him back. Nevertheless, angels have not true bodies naturally united to them; which is required for a resurrection.

Consequently, the signs which Christ showed His disciples were not sufficient for manifesting His Resurrection.

Obj. 2: Further, Christ rose again gloriously, that is, having a human nature with glory. But some of the things which Christ showed to His disciples seem contrary to human nature, as for instance, that "He vanished out of their sight," and entered in among them "when the doors were shut": and some other things seem contrary to glory, as for instance, that He ate and drank, and bore the scars of His wounds. Consequently, it seems that those proofs were neither sufficient nor fitting for establishing faith in the Resurrection.

Obj. 3: Further, after the Resurrection Christ's body was such that it ought not to be touched by mortal man; hence He said to Magdalen (John 20:17): "Do not touch Me; for I am not yet ascended to My Father." Consequently, it was not fitting for manifesting the truth of His Resurrection, that He should permit Himself to be handled by His disciples.

Obj. 4: Further, clarity seems to be the princ.i.p.al of the qualities of a glorified body: yet He gave no sign thereof in His Resurrection.

Therefore it seems that those proofs were insufficient for showing the quality of Christ's Resurrection.

Obj. 5: [*This objection is wanting in the older codices, and in the text of the Leonine edition, which, however, gives it in a note as taken from one of the more recent codices of the Vatican.]

Further, the angels introduced as witnesses for the Resurrection seem insufficient from the want of agreement on the part of the Evangelists. Because in Matthew's account the angel is described as sitting upon the stone rolled back, while Mark states that he was seen after the women had entered the tomb; and again, whereas these mention one angel, John says that there were two sitting, and Luke says that there were two standing. Consequently, the arguments for the Resurrection do not seem to agree.

_On the contrary,_ Christ, who is the Wisdom of G.o.d, "ordereth all things sweetly" and in a fitting manner, according to Wis. 8:1.

_I answer that,_ Christ manifested His Resurrection in two ways: namely, by testimony; and by proof or sign: and each manifestation was sufficient in its own cla.s.s. For in order to manifest His Resurrection He made use of a double testimony, neither of which can be reb.u.t.ted. The first of these was the angels' testimony, who announced the Resurrection to the women, as is seen in all the Evangelists: the other was the testimony of the Scriptures, which He set before them to show the truth of the Resurrection, as is narrated in the last chapter of Luke.

Again, the proofs were sufficient for showing that the Resurrection was both true and glorious. That it was a true Resurrection He shows first on the part of the body; and this He shows in three respects; first of all, that it was a true and solid body, and not phantastic or rarefied, like the air. And He establishes this by offering His body to be handled; hence He says in the last chapter of Luke (39): "Handle and see; for a spirit hath not flesh and bones, as you see Me to have." Secondly, He shows that it was a human body, by presenting His true features for them to behold. Thirdly, He shows that it was identically the same body which He had before, by showing them the scars of the wounds; hence, as we read in the last chapter of Luke (39) he said to them: "See My hands and feet, that it is I Myself."

Secondly, He showed them the truth of His Resurrection on the part of His soul reunited with His body: and He showed this by the works of the threefold life. First of all, in the operations of the nutritive life, by eating and drinking with His disciples, as we read in the last chapter of Luke. Secondly, in the works of the sensitive life, by replying to His disciples' questions, and by greeting them when they were in His presence, showing thereby that He both saw and heard; thirdly, in the works of the intellective life by their conversing with Him, and discoursing on the Scriptures. And, in order that nothing might be wanting to make the manifestation complete, He also showed that He had the Divine Nature, by working the miracle of the draught of fishes, and further by ascending into heaven while they were beholding Him: because, according to John 3:13: "No man hath ascended into heaven, but He that descended from heaven, the Son of Man who is in heaven."

He also showed His disciples the glory of His Resurrection by entering in among them when the doors were closed: as Gregory says (Hom. xxvi in Evang.): "Our Lord allowed them to handle His flesh which He had brought through closed doors, to show that His body was of the same nature but of different glory." It likewise was part of the property of glory that "He vanished suddenly from their eyes," as related in the last chapter of Luke; because thereby it was shown that it lay in His power to be seen or not seen; and this belongs to a glorified body, as stated above (Q. 54, A. 1, ad 2, A. 2, ad 1).

Reply Obj. 1: Each separate argument would not suffice of itself for showing perfectly Christ's Resurrection, yet all taken collectively establish it completely, especially owing to the testimonies of the Scriptures, the sayings of the angels, and even Christ's own a.s.sertion supported by miracles. As to the angels who appeared, they did not say they were men, as Christ a.s.serted that He was truly a man. Moreover, the manner of eating was different in Christ and the angels: for since the bodies a.s.sumed by the angels were neither living nor animated, there was no true eating, although the food was really masticated and pa.s.sed into the interior of the a.s.sumed body: hence the angels said to Tobias (12:18, 19): "When I was with you ... I seemed indeed to eat and drink with you; but I use an invisible meat." But since Christ's body was truly animated, His eating was genuine. For, as Augustine observes (De Civ. Dei xiii), "it is not the power but the need of eating that shall be taken away from the bodies of them who rise again." Hence Bede says on Luke 24:41: "Christ ate because He could, not because He needed."

Reply Obj. 2: As was observed above, some proofs were employed by Christ to prove the truth of His human nature, and others to show forth His glory in rising again. But the condition of human nature, as considered in itself, namely, as to its present state, is opposite to the condition of glory, as is said in 1 Cor. 15:43: "It is sown in weakness, it shall rise in power." Consequently, the proofs brought forward for showing the condition of glory, seem to be in opposition to nature, not absolutely, but according to the present state, and conversely. Hence Gregory says (Hom. xxvi in Evang.): "The Lord manifested two wonders, which are mutually contrary according to human reason, when after the Resurrection He showed His body as incorruptible and at the same time palpable."

Reply Obj. 3: As Augustine says (Tract. cxxi super Joan.), "these words of our Lord, 'Do not touch Me, for I am not yet ascended to My Father,'" show "that in that woman there is a figure of the Church of the Gentiles, which did not believe in Christ until He was ascended to the Father. Or Jesus would have men to believe in Him, i.e. to touch Him spiritually, as being Himself one with the Father. For to that man's innermost perceptions He is, in some sort, ascended unto the Father, who has become so far proficient in Him, as to recognize in Him the equal with the Father ... whereas she as yet believed in Him but carnally, since she wept for Him as for a man." But when one reads elsewhere of Mary having touched Him, when with the other women, she "'came up and took hold of His feet,' that matters little," as Severia.n.u.s says [*Chrysologus, Serm. lxxvi], "for, the first act relates to figure, the other to s.e.x; the former is of Divine grace, the latter of human nature." Or as Chrysostom says (Hom. lx.x.xvi in Joan.): "This woman wanted to converse with Christ just as before the Pa.s.sion, and out of joy was thinking of nothing great, although Christ's flesh had become much n.o.bler by rising again." And therefore He said: "I have not yet ascended to My Father"; as if to say: "Do not suppose I am leading an earthly life; for if you see Me upon earth, it is because I have not yet ascended to My Father, but I am going to ascend shortly." Hence He goes on to say: "I ascend to My Father, and to your Father."

Reply Obj. 4: As Augustine says _ad Orosium_ (Dial. lxv, Qq.): "Our Lord rose in clarified flesh; yet He did not wish to appear before the disciples in that condition of clarity, because their eyes could not gaze upon that brilliancy. For if before He died for us and rose again the disciples could not look upon Him when He was transfigured upon the mountain, how much less were they able to gaze upon Him when our Lord's flesh was glorified." It must also be borne in mind that after His Resurrection our Lord wished especially to show that He was the same as had died; which the manifestation of His brightness would have hindered considerably: because change of features shows more than anything else the difference in the person seen: and this is because sight specially judges of the common sensibles, among which is one and many, or the same and different. But before the Pa.s.sion, lest His disciples might despise its weakness, Christ meant to show them the glory of His majesty; and this the brightness of the body specially indicates. Consequently, before the Pa.s.sion He showed the disciples His glory by brightness, but after the Resurrection by other tokens.

Reply Obj. 5: As Augustine says (De Consens. Evang. iii): "We can understand one angel to have been seen by the women, according to both Matthew and Mark, if we take them as having entered the sepulchre, that is, into some sort of walled enclosure, and that there they saw an angel sitting upon the stone which was rolled back from the monument, as Matthew says; and that this is Mark's expression--'sitting on the right side'; afterwards when they scanned the spot where the Lord's body had lain, they beheld two angels, who were at first seated, as John says, and who afterwards rose so as to be seen standing, as Luke relates."

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QUESTION 56

OF THE CAUSALITY OF CHRIST'S RESURRECTION (In Two Articles)

We have now to consider the causality of Christ's Resurrection, concerning which there are two points of inquiry:

(1) Whether Christ's Resurrection is the cause of our resurrection?

(2) Whether it is the cause of our justification?

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FIRST ARTICLE [III, Q. 56, Art. 1]