Tertia Pars
115. Summa III, Q.53: The Resurrection of Christ – Why It Was Necessary, the Third Day, Christ as First to Rise, and Rising by His Own Power
Class of 2010-12-02
https://berquistcourse.com/course/theology/13-tertia-pars/115-summa-iii-q-53-the-resurrection-of-christ-why-it-was-necessary/

[0:02] Name of the Father and the Son, Holy Spirit. Amen. God our enlightenment. Guardian angels, strengthen the lights of our minds, Order and illumine our images, and arouse us to consider more correctly. Saint Thomas Aquinas, angelic doctor. Great. And help us to understand what you have written. The Father, and of the Son, and of the, Holy Spirit. Amen. If you look at the premium at the beginning of question twenty-seven, you'll see that we're now in the fourth part of this.

[0:36] Going back to the premium at the beginning of question twenty-seven. After the foresaid, in which about the union of God and man, and about those things which follow upon this union, has been treated, it remains to consider about those things which the Son of God incarnate, right, in the human nature united to Himself, either did or what suffered, huh? Which consideration will be what fourfold, right, huh?

[1:08] Now I was comparing this with the division in Matthew, which is threefold, right? Now first, when we consider about those things which pertain to his entry into the world, and that was the first thing in Matthew too, huh? Secondly, about those things which pertain to the proceeding or progress of his life in this world, and that corresponds to the second part of Matthew. Again, the third and the fourth here were just put under the third in Matthew, huh?

[1:39] Third, about the exit of him from this world. That's the thing surrounding his death, of course, that's we just finished. And now the last part, which is beginning here, fourth, about those things which pertain to his exaltation after this what life thing. So at the beginning of question fifty-three, he gives the division of the third, fourth part, rather. Even though when he gets down to talking about the resurrection third day, you go back to the perfection of the number three, right?

[2:14] That was this morning. Has a beginning, middle, and end. Consequently, we're not to consider about things which pertain to the exaltation of Christ. And first, about his resurrection, huh? And there he's going to take up four questions, if I remember rightly. Secondly, about his ascension, which is one question, that's appropriate articles. And then another question for the third one about his sitting at the right hand of the what Father.

[2:48] And then that's take up in one question too, and then fourth about his what judicial power, right? So about the first, there occurs a fourfold consideration, each one has a question. Which the first is about the resurrection of Christ. That's in question fifty-three. Secondly, about the quality of the one rising. That's the question fifty-four. And third, about the making known of his resurrection. And that's in the question fifty-five.

[3:30] And then fourth, about his what? Causality of the resurrection, I guess. And that's in the question fifty-six. Then fifty-seven, fifty-eight, fifty-nine will be the other three parts. Then sixty will begin the sacraments. As I mentioned before in the Summa Contra Gentiles, consideration of sacraments is attached and follows upon the consideration of the incarnation, everything that Christ did and suffered.

[4:04] So the first article, whether it was necessary for Christ to rise. That's strange that he should ask that question. To the first one proceeds thus: It seems that it was not necessary for Christ to rise, for Damascene says in the fourth book, resurrection is the second what? Rising up, you might say, right? Of that which was dissolved and has fallen, right? But Christ did not fall through sin, nor was his body dissolved, right?

[4:41] Therefore, not properly does it belong to him to what? Yeah. But there was a certain what? Separation of soul and body, right? To something to rise too.

[4:57] Whoever rises up is promoted, right, to something higher, because to rise up is to be moved upwards. But the body of Christ remained after death united to his divinity, and therefore it was not able to be what? Advanced to something higher. Therefore, it did not belong to it to what? Thomas says he's going to distinguish between what? Personal union, right, which couldn't be higher, and then the natural union of soul and body.

[5:33] Third, moreover, those things which are done about the humanity of Christ are ordered to our salvation. But there suffices for our salvation the passion of Christ, through which we are liberated from guilt and punishment, as is clear from the things said above. Therefore, it was not necessary that Christ rise from what? The dead.

[6:00] But against this is what is said in Luke chapter twenty four, verse forty six. Oportebat, it was necessary, I guess, for Christ to suffer and to rise from the dead. So he had to do both. Well, it's pretty definitive there.

[6:20] But Thomas likes to think things out. The answer should be said that it was necessary for Christ to rise for five reasons. Now, where have you heard that said before? The sermon on the resurrection. Did the priest get from the pulpit and say, "It was necessary for Christ to rise for five reasons"? huh That's last Easter. anyway. First, to the commendation of divine justice, right? That's interesting, huh?

[6:59] To whom it pertains to exalt those who, on account of themselves, what? On account of God, rather, humble themselves. Humble themselves. Right. Exact opposite of the meaning.

[7:15] I was reading the autobiography there of Saint Mark and Mary of the Coke, and it's kind of marvelous, you know, huh? Where he says, "Don't do what I tell you to do if your superiors, you know, command you to do something else." It's kind of amazing to see Christ saying that, right? You know, and and how important that obedience is. Humility is that she's always being given something to humble herself, right?

[7:41] She's always seeking to be humbled. To which it pertains to exalt those who, on account of God, humble themselves, huh? According to that of Luke one verse fifty two, he has cast down the powerful from their seat and has exalted the humble. Right. So in the Magnificat, Maria says, or Mary says, huh? Okay, my little humility.

[8:09] Because therefore Christ, on account of love, charity, and obedience of God, humbled himself all the way to the death of the cross. It was necessary that he be exalted by God all the way to the glorious what resurrection. So I was saying how some days you divide the articles of the faith about the humanity of Christ and to the Articles of Descent and the articles of ascent, right?

[8:35] But the idea of this principle that the one who humbles themselves for God should be exalted, right? So the resurrection corresponds to the death on the cross. Sometimes Thomas says, and the ascension to the descent.

[8:54] Whence, from his person, is said in Psalm one thirty eight, that you know that is you approve by sitting down. That is the humility and passion, and my what resurrection. That is the glorification and resurrection by sitting down, getting up. Right.

[9:21] Teacher comes in, sits down, gets up. Right. Now, let's see. Now, use the example in Matthew's Gospel as commentary. Christ said, "It's easier for him to lie down in death and get up again than it is for us to lie down to sleep and get up in the morning." Yeah. He has more power than we do Is more power. Some of us have more trouble getting up.

[9:46] Yeah. Second, for the instruction of our faith, right? Now, what does this mean? Because through his resurrection is confirmed our faith about the divinity of Christ. Because as is. Said in Second Corinthians chapter thirteen,

[10:05] that although he is crucified from what our infirmity, he lives from the power of God, and therefore 1 Corinthians fifteen is said, if Christ did not raise or rise up, empty is our teaching, right? Our preaching, empty is our what faith, huh?

[10:30] And Psalm twenty nine, what usefulness is there in my blood that is in the pouring out of my blood when I descend as it were through certain grades of evil and corruption is, if to say, because the gloss says, if I did not what rise up at once, right? My body would be corrupt, right? I would announce no one to no one would I what nothing would I gain, right?

[11:06] So apparently what he's saying here is that he rose up by the power of himself and his divinity, right? So it's necessary to confirm us in that. Third, to the lifting up of our hope, because when we see Christ rise up, who is the head, our head, we hope that we will also resurrect. Whence it is said 1 Corinthians fifteen, if Christ is preached that he rose from the dead, how is it that some of you are saying that there is no resurrection of the dead, huh?

[11:42] In Job chapter nineteen, he says, I know, to wit, through the certitude of faith, that my redeemer, that is Christ, lives, rising from the dead, and therefore in the newest day, right, the last day, it's kind of funny when you say that, but this is the day of the last day. I will rise from the earth, right? And then the word hope is in the last sentence there, right?

[12:08] Reposita est spes mea in sinu meo This. Hope is what deposited in my bosom. Four, to the informing of the faith of the of the life of the faithful, according to that of Romans six.

[12:31] In what way Christ rose from the dead through the glory of his Father, so also we must walk in the newness of what life.

[12:43] And below verse nine, Christ rising from the dead, no longer will die, right? So you ought to be what regard yourselves as dead to sin, living to God, right? So when you resurrect from your sins, she's trying to avoid sin.

[13:05] Just as Christ rising from death, right, will no longer die, right. So this is to inform us how we're to live. Consider charity. To that end, therefore,

[13:24] we have faith open, and this one would be related to charity, or is that? I suppose it is, if it's related to our life. But he's supposed to be kind of exemplar for us to follow. Okay. Just like when he talks about the what the ascension, you know, that we're supposed to keep our thoughts up there, not down in.

[13:54] And five to the completing of our salvation. Because just as an account of the. This he sustained evil things by dying that he might liberate us from bad things, right? So he was glorified by rising up that he might promote us to the good, according to that of Romans four. He was handed over an account of our sins, right? And he rose an account of what our justification.

[14:27] But Thomas will say, "He's implied objections too. I think that he what died to free us from evil. He might say, right, guilt and sins on, and he rose to bestow some goods upon us, right. "

[14:45] And it's kind of point that Thomas makes more often than not. Okay, the first objection was saying, "Well, Christ didn't what? " He says in his text, he didn't have a body that dissolved, right, and nor he fallen by sin. But Thomas will say, to the first, therefore, it should be said, although that Christ did not fall through sin, the objection says, nevertheless fell through what Death.

[15:22] death. Because in death you're not in as good a state as you were before, right? You fall down in your state of life. Because just as sin is a falling from justice, so death is a fall from what life. Hence, from the person of Christ can be understood what is said in Micah chapter seven. Do not rejoice, my enemy, on me or over me, because I have fallen, for I shall rise up.

[16:01] Likewise, although the body of Christ was not dissolved by incineration or being turned to ashes. Nevertheless, the separation of soul from the body was a certain what dissolution, right? Not in time, right? We should have another one of these. You want a cup of tea or something? No, no. I think you were filling the cough drops. New scientific evidence.

[16:44] The second objection was saying what? How could this be a rising up or getting better, right? Because he was remained joined to his divine person now. To the second, should be said that the divinity was what united to the flesh of Christ after death by the personal union, right? Still united to the divine person, but not by a union of nature, which is that of the soul being united to the body as a form to constitute a human nature, and therefore through this that the body was united again to the soul, it was what promoted, right, to a higher status of nature, not to a higher status of the person, right?

[17:32] So when the body was reunited to the soul, it didn't get a what higher person because there's no there's no human person there, right? And had to remain united to the divine person, as he said in the earlier articles questions.

[17:54] But there was a advancement in nature, right? On the third objection is ties up with what he'd said a little bit in the text. To the third, it should be said that the passion of Christ worked our salvation, properly speaking, as regards the removal of what evils, right? But resurrection, as regards the beginning and exemplar of good things, huh?

[18:40] So it's a good article two now. Whether it was suitable for Christ to rise the third day. To the second one proceeds thus: it seems it was not suitable for Christ to rise the third day. For members ought to be conformed to the head.

[19:04] That we who are members of Christ do not rise from the dead, from death on the third day, but our resurrection is deferred until the end of the world. Therefore, it seems that Christ, who is our head, ought not to what rise the third day, but he ought to defer his resurrection into the world. It's not fair. Yeah. That's the equality of this man, right? It's a democratic way of doing.

[19:32] Democratic objection. Moreover, Act Two, Peter in Acts Two, the Acts of the Apostles, Peter says it was impossible for Christ to be detained, right, from what by hell, by hell, yeah, and death. But so long as one is dead, he is detained or held back by death, right? Therefore, it seems that the resurrection of Christ ought not to be deferred all the way to the third day, but immediately the same day he ought to rise.

[20:09] Especially since the gloss induced above says there would be no usefulness in the pouring out of the blood of Christ unless he what rose right away. Notice these two errors, these two objections. They're what falls apart, right? One is saying he should have rose right away. This one here, and the one, you know, he should not have risen until the end of the world. So it's the custom of those erring to go to what extremes, Extremes, yeah.

[20:45] It's like a virtue there, huh? No. Virtue is in between two vices, one of which is an excess, the one defect, right? So courage is between cowardice and foolhardiness. Proper name for it in English. Foolhardiness. Yeah.

[21:12] Now the third objection is talking about well, wasn't the night he rose rather than the third day? Moreover, the day seems to begin from the rise of the sun, which by its presence causes the day. But before the rising of the sun, Christ rose. For it says, in the morning of the Sabbath, Mary Magdalene, when it was still what dark. Came to the monument,

[21:46] and then Christ had already rose, because it follows, and he saw the stone, she saw the stone rolled away from the monument. Therefore, Christ did not, in fact, rise the third day.

[22:06] But against all this is what is said in Matthew twenty. They handed him over to the Gentiles to be made fun of and to be flagellated and crucified. The third day he rose. It's pretty clear.

[22:27] Now he's going to expand upon something he said in the first article. I answered should be said that has been said, the resurrection of Christ was necessary for the instruction of our faith. So as you call in one of the five reasons in the first one, but he's going to expand upon that reason.

[22:51] But our faith is about the divinity and humanity of Christ, and one does not suffice without the other to believe, right? As is what clear from the four things foresaid.

[23:11] And therefore, in order to confirm the faith of our divinity, our faith of his divinity is necessary that he what Rise quickly. quickly and his resurrection be not deferred till the end of the world.

[23:29] Then I think he's like the rest of us, you know. But in order that he might confirm the faith of the truth of his humanity and the truth of his what death, it is necessary for there to be some delay between the death and the what resurrection. For if immediately after death he rose, it would seem that his death was not a true death, right? And consequently, neither a true what resurrection.

[24:03] But for the truth of the death of Christ, manifesting it, it suffices that his resurrection be deferred until the third day, because it does not happen that within this time, in a man who seems to be dead,

[24:25] when he lives, right, that there appear some what signs of life. Okay, so that's a basic thing, huh? But through this, that the third day he arose, he commends perfection of three, which is the number of everything, as having a beginning and middle and end, as Aristotle says in the first book on the universe. The De Caelo et Mundo. They showed also, according to a mystery, that Christ by his one death, which was light on account of justice, destroyed right

[25:15] our two deaths, right the death of our body and the death of our soul, the body which are dark on account of what sin. And therefore one, one integral whole day and two nights he remained in death, as Augustine says in the fourth book of the Trinity.

[25:40] And then two other things he says: for this, or through this, is also signified that through the resurrection of Christ the third time begins. For the first was before the law, the second under the law, and the third under what grace.

[25:58] There begins also in the resurrection of Christ the third status of the saints, a third state. of human. But the first was under the figures of the law, the second under the truth of faith, and the third in the eternity of glory, which Christ by rising began.

[26:26] So, the objections to there being three, which was rising from the death on the third day. Somebody wrote and asked, "Some Protestant preachers trying to figure out: well, Christ must have really died on Wednesday, so that he could be Thursday, Friday, Saturday in the tomb. So the scriptures are all mixed up and so forth, because that's the only way you can get three days." in the tomb I have to tell about figures of speech.

[26:59] It reminds me of the woman next door there. She's reading about the brothers of Christ. You know, and she thought, So we're trying to explain to her, you know, she's not a Catholic, but the brothers of Christ means.

[27:18] The first objection was: well, what about the conformity of the members to the head, right? To the first, therefore, it should be said that the head and the members are conformed to nature, but not in power. For more excellent is the power of the head than of the members. And therefore, to showing the excellence of the power of Christ, it was suitable that He rise the third day, but that the resurrection of the others be delayed until the end of the world.

[27:52] Right? Makes a nice safe distance between us and power. Now, what about this detention? What does exactly should be said that detention implies a certain force? But Christ, by no necessity of death, was held restricted, but He was free among the dead. Interesting expression.

[28:27] This refers reference to Psalm eighty-seven. Right, Dexter. Yeah. Dexter is here too. Yeah. And therefore, some time He remained in death, not as it were detained by death, but by His own will. Right. Insofar as he judged this to Be necessary for the instruction of our faith. So, keep in mind the very reason that Thomas killed for remaining there, right? Not that he was under any necessity of remaining dead for this period of time.

[29:03] But he is said at once to come about because it happened in a brief what time, right? So the man and the woman say, "We're going to get married right away." Does that mean right away? I mean, we have this way of speaking, you know. you have a daily life, huh? And they don't mean that there's no time at all, right? But it's a short time, right?

[29:31] Okay, I'm going right away. Then I'll be back Haven't gone yet. Haven't gone yet. Now, to the third, it should be said that Christ rose around the what? Dawn. Dawn. The day already beginning to what? Brighten a bit. To signifying that through his resurrection, he is leading us to the light of what glory.

[30:08] Just as he died towards evening, huh? At Vesper, that's the word Vespers huh? Already the day tending into darkness, huh? To showing that through his death he destroyed the darkness of guilt and punishment.

[30:34] Nevertheless, he is said to have risen on the third day, taking day for the natural day, right? Which contains the space of what twenty-four hours, huh? And just as Augustine says in the fourth book about the Trinity, for for night up until what dawn, dawn in which the resurrection of Christ is declared, pertains to the what third day that we might say from midnight, right?

[31:04] Because God, who said, "From the darkness, light will shine," right? That through the grace of the New Testament and the participation in the resurrection of Christ, we will hear, "You are sometime darkness, now ever light in the Lord." Sons of light, huh? It insinuates for us in a certain way that from night day takes its what beginning, huh? Just as the first day is an account of the future lapse of man from light into darkness, right, huh?

[31:42] So also in the contemplation of man, they are computed from darkness to light. Interesting idea there. And thus it is clear that even if in the middle of night he arose, it could be said that he rose the third day, right? I understand this about the natural day.

[32:06] Now, however, since in the dawn he rose, can be said that he rose the third day, even taking the artificial days. That they're interested to use the term artificial day. This is all more natural. It's supposed to be natural. Yeah. Which is caused in the presence of the sun, right?

[32:27] Because the sun began to enlighten the earth, right? Whence Mark says 16 that the woman came to the monument, the sun now risen now. Which is not contrary to what John said that were yet near darkness, as Augustine says in the book on the agreement of the Gospels. The day rising up, the rest, the remainder of darkness, was so much extended, right? The more the light arose, I suppose, the contrast of the two.

[33:04] But that Marcus says the soul rising, not should be taken in the way that the sun was now seen upon the earth, but that it was coming there in the parts approximate to this.

[33:21] Okay. So we got time here for another article. Shall we have another Whether Christ first rose, anybody else rise before Christ? There's a verse some of the things in the Old Testament, there. To the third one proceeds thus: it seems that Christ did not first rise. For in the Old Testament, through Elias and Elisha some are read to have been what raised up. According to that of Hebrew 11, the woman received from the resurrection they're dead.

[34:13] Likewise, Christ before his passion rose three, raised up, three dead. So Augustine refers to those to the three what stages of sin, right? Because the one is raised from the dead in their bedroom, right? That's when the sin is kind of inwardly, right? And then another is raised from the dead when he's brought outside the wall, because the sins are now gone out into the outward act.

[34:43] And then the one, what's his name? Lazarus is raised from the dead when he's habitual. Yeah, yeah, yeah, yeah. He's stuck in the habitual sin, you know. So there's hope for you, no matter which state of sin you're in, whether it's just 12 years, or whether it's proceeded out to the exterior act, or whether you're confirmed in your wickedness by repeated sins and your habitual sin, you know, and so on, and.

[35:09] Do you remember what word the pastor mentioned? Probably his team on John. Oh, yeah, yeah. Thomas talks about it too. Yeah, I see. Probably Calvin, yeah. Probably Augustine first, yeah.

[35:23] Oh, yeah, it is. Okay. But I mean, it goes back to that. To that. One of the reasons given there, you know, informing the life of the faithful, you know, but just as Christ rose from the dead to no longer die, right? So we should rise from our sins through confession, so on, and with intention of not sinning anymore, right? Unless we get resurrected from your sins, you got to go back and do them.

[35:51] And Carol, I was saying there, Carol, I was in the British capital, but she had always had this meditation about about the sinner. She said always revered the sinner as Christ in the tomb was able to rise. To that meditation.

[36:24] Moreover, Matthew twenty-seven, among other miracles which happened in the passion of Christ, it is narrated that the monuments are opened, and many bodies of the saints who slept, right, rose up, down, appeared in the city, right. Therefore, Christ was not the first of those rising.

[36:50] Moreover, just as Christ, whose resurrection is the cause of our resurrection, so through his grace he is the cause of our grace, according to that of John one, of his fullness we have all received. But others before in time had grace than Christ, just as all the fathers of the Old Testament. Therefore, also before,

[37:20] they also therefore arrived at the resurrection of the body before Christ. But against all this is what is said, one Corinthians fifteen twenty, Christ rose from the dead, the first fruits, you might say, of those sleeping. Because before in time and dignity he rose, it's interesting to see in time the same guy, the gloss, and I know the gloss is, but he's interlinear one, the gloss, so many texts there.

[37:57] I answer Thomas says that resurrection is a reparation, a repair from death to life. But in two ways, someone is what from death. In one way, only from death in act,

[38:20] that someone what begins to live in whatever way, after he was what dead, right? In another way, that someone is liberated not only from death but also from necessity, and what is more, from the very possibility of what dying, right? And his is a true and perfect what resurrection. Because so long as someone lives subject to the necessity of dying, in a way death dominates him, right?

[38:54] According to that of Romans eight ten, the body is dead in account to sin. That which also which is possible to be, in some way, is said to be that is potentially. And thus it is clear that that resurrection, by which one is freed not only from actual death, only from actual death, is a imperfect what resurrection. So apparently Lazarus rose to die again, right? Presumably that's true of that little girl and that young man.

[39:31] I guess the only son was it of the widow. Yeah, that's the same with the the two in the Old Testament early Christians. Yeah. Speaking therefore, the reser of a perfect resurrection, Christ is the first of those rising, huh? Because he, in rising, first arrived at a life penitus, entirely or completely immortal, right? According to that of Romans chapter six, Christ rising from the dead now no longer dies, right now.

[40:05] But the imper but by an imperfect resurrection, some others arose before Christ in time, right? To what showing, as it were, any certain sign his what resurrection is a kind of figures of him, right?

[40:24] And this is clearly response to the first what objection, because those who were who were raised up in the Old Testament and those who were who were raised up by by Christ in this way returned to life that they would nevertheless again die, right? I got to go through it twice. It's not fair.

[40:50] Now what about those who rose with Christ, right? Yeah. About this Thomas says there is a twofold opinion now. For some assert that they return to life as were not again to die, because greater would be for them the torment if they were again to what die than if they had not what risen. Yeah.

[41:18] And according to this, is under it should be understood as Erasmus says as Jerome says under Matthew that they did not what rise before our Lord. our Lord arose, right? Whence the evangelist says that going out from the monuments after resurrection, right? That means like in time, right?

[41:45] They came into the holy city and they appeared to what many, huh? But Augustine in the epistle to Evodium, remembering or reminding us of this opinion, says,

[42:03] "I know that to some it seems right that by the death of our Lord Christ, huh? Such resurrection was already what offered to the just of the kind that is promised to us in the end, right, where we would rise and not you know die again, right, huh?

[42:30] Which, if not again, right? The bodies slept. Slept. Yeah, they slept. It must be seen in what ways understood. Yeah, in what way to be understood? The same that Christ is the primogenitus of mortis, the first born from the dead. If so many preceded him in that resurrection, right, that perfect resurrection.

[42:59] Which, if it be answered that this was said by anticipation, that those monuments by that motion of the earth were opened, is understood with what? When Christ ended the cross, but the bodies did not what resurrect then, right? Yeah. But when he had before rose up, right. But still there. Remains to be moved in what way Peter, not about David, but about Christ, asserts that

[43:42] his foresaid flesh did not see corruption. To it, to this that before it, before them was the tomb of David. Yeah. And thus he did not what.

[44:01] Consumed the body of David. There was not right. It was not there anymore, yeah. Because although before he what rose in his recent death, nor did his flesh see what corruption. It would remain in the tomb. Yeah. But it's difficult to be seen that David was not in that resurrection of the just. Yeah. If to them eternal things were given, right? Mhm. Whom Christ from the seed is commended.

[44:40] Yeah, from the seed. And it's also endangers it or breaks the bond. Yeah, that that which is said about the what just of the old just in the epistle of the Hebrews, right? That not without us they what. Not in

[45:07] perfection, not in perfection without us. If already in that incorruption of resurrection they are constituted, which is promised to us to be perfected in the end. In the end, huh?

[45:23] Whatever Augustine saying those words. Thus, therefore, Augustine would seem to think, right, that they rose again to what die, right? To which also seems to retain what Jerome says upon Matthew, that just as Lazarus rose, so also many bodies of the saints rose, right? That they might what show the Lord rising. Although this in the sermon about the what Assumption is what left in some doubt, huh?

[46:04] But the reasons of Augustine seem to be much more efficacious, right? So, what is the reason of Augustine to say that they rose to die again? That seems to be. Yeah. I thought that was interesting about David because this is well after the resurrection, it's after Pentecost, and he says he's trying to prove the resurrection because David couldn't have been speaking about himself, not seeing corruption because his tomb is among us.

[46:38] Yeah. If he rose and disappeared, then they say, "Yeah, but he's not there anymore." Yeah. The paper today about Harvey Oswald, you know, there. I guess there was this

[47:02] theory, you know, that he was not buried, you know, that he's not in the grave. So a few years back, they dug up the thing, you know, and he he was there, and but then the the wooden casket had deteriorated, so they they put him in another one, right? Now they're going to auction off this this thing, and it's just going to get a hundred thousand dollars, you know.

[47:22] Crazy. How many people want to pay hundred thousand? I don't know. We'll see what what goes. Maybe maybe these are for satanic purposes or something.

[47:37] So they're looking for a job. So we're looking for a crappy old casket. Yeah, we could have put the darn thing if you had it anyway. If they gave it to you, I would want it, you'd want it. Put it in the garage, you know. Hey. Yeah, looking in the garage. It's like people, you know, you know, auctioning off, you know, Jackie Kennedy's, you know, mirror or something, you know, you know, they're going to pay huge sums for these things.

[48:05] I'm curious, you know. So who's who's auctioning it? That's true. Yeah, I don't know. This is a family, you know. I had to read the article too carefully. Is it the con man down the street Yeah, yeah, yeah. Relics from the Holy Land.

[48:24] Michael Jackson's other glove. His other nose. This he actually lost it before his show, and that's how it started. Yeah, something like that. Sitcom. They got the thing. The guy He's sitting by a garbage can, and he says, look here, I got you know Michael Jackson's other glove." It's a. I have a footnote here. It says this sermon about the assumption is not of Augustine, right? So it's a little bit complicated.

[49:08] Now the third objection. To the third, it should be said that just as those things which preceded the coming of Christ were preparatory for Christ, right? So also grace is a disposition for glory. And therefore, those things which pertain to glory, whether it regards the soul as the perfect enjoyment of God, or as regards the body as the glorious resurrection, first in time ought to be in Christ, just as in the author of grace.

[49:40] But grace comes what before in those things which are ordered to Christ. They're going to have grace before glory. Yeah. So, so we seem to be saying that people could have grace before Christ had grace because Christ is not yet incarnate, right? But the Christ would come before in what glory, huh? Glory of the soul and the glory of the the body, huh?

[50:15] Okay. So look at the fourth article for it. To the fourth one proceeds thus: It seems that Christ was not the cause of his own what resurrection, right? Because whoever is raised up by another is not the cause of his own resurrection, but Christ is raised up by another, for it is said in Acts chapter two, whom God rose up, right? Raised up, dissolving the sorrows of hell, right?

[50:54] And in Romans eight, who rose raised up Jesus Christ from the dead, he will vivify also our mortal bodies. Therefore, Christ was not the cause of his own resurrection.

[51:08] Use the word God there, but doesn't it speak of Father there in some of the texts too of Scripture? The Father who was raised up.

[51:18] Yeah. somebody said, "well, if the Father raised him up? then he raised himself up, you know. That'd be strong, you know, because he is God."

[51:30] Moreover, no one is said to merit or to what ask from another, right? Something of which he himself is the cause, huh? But Christ by his passion merited resurrection, as Augustine says, huh? That the humility of his passion merited the glory of his what resurrection. He also asked for the Father that he be what resuscitated, right? According to that of the Psalm forty, "You, O Lord, Lord, have pity on me and raise me up."

[52:08] Therefore, Christ was not the cause of his own what resurrection, huh? Moreover, Damascene proves in the fourth book that resurrection is not of the soul but of the body, which is fallen to death. But the body cannot what unite itself; cannot unite the soul to itself, huh? Which soul is more noble than it, huh? Therefore, that which resurrected in Christ cannot be the cause of its own what resurrection, huh?

[52:45] But against all this is what the Lord said in John chapter ten: No one takes my soul from me, but I lay it down, and again I take it up. That's pretty clear. But nothing, but there's nothing other to resurrect than to again take up the soul, right? Therefore, it seems that Christ by his own power resurrected, huh?

[53:11] Well, I answer, Thomas says, that through death. The divinity was not the divine nature was not separated either from the soul of Christ nor from his what flesh right so both his soul and his flesh or body remained united to his divine person right

[53:39] therefore the soul of Christ of Christ dead right as well as his flesh can be considered in two ways in one way by reason of the divinity right in another way by reason of the created nature right

[54:01] according therefore to the power of the united divinity right both the body resumed the soul right which it had laid down right and the soul resumed the body which it had dismissed dismissed and this is what is said about Christ in Second Corinthians chapter thirteen that although he is crucified from our infirmity nevertheless he lives from the power of God huh

[54:37] if however we consider the body and the soul of the dead Christ according to the power of the created nature thus they were not able to what be reunited to each other but it is necessary for Christ to be raised up by God

[55:00] now to the first therefore it should be said that the same is the divine power and operation of the Father and the Son whence these two things follow upon each other that Christ was what raised by the divine power of the Father and also by himself the same power Every time he's talking about the Holy Spirit you know proceeding from the power of the Father but it's the same power in the Son so he proceeds from the Son

[55:34] The second should be said that Christ in praying asked for and merited his resurrection in so far as he is a what man huh so as man he asked for and merited his resurrection not as God that he he what asked for his resurrection and not as God that he what merited his resurrection huh

[56:02] can God can God merit anything think so huh So God doesn't merit our love. Wow, that's another way to speak. To the third, should be said that the body, according to its created nature, is not more powerful than the soul of Christ. Right? It is, however, more powerful than it, according to the divine what power? Right?

[57:06] Which, again, united according to divine nature, right, is more potent than the body according to its what created nature? The soul, I guess he's that's referring to. And therefore, according to the divine power, the body and the soul mutually resumed each other. Right? Not, however, according to the power of the created nature.

[57:37] So Thomas rests his case there, right now. So take a little break here before we go on to the next.