Tertia Pars
116. Summa III, Q.54: The Quality of the Risen Christ – A True Body, Glorified, Whole, and Still Bearing His Wounds
Class of 2010-12-02
https://berquistcourse.com/course/theology/13-tertia-pars/116-summa-iii-q-54-the-quality-of-the-risen-christ-a-true-body/

[0:00] Then one ought to consider about the quality of Christ rising, right? And about this four things are asked: first, whether after resurrection Christ had a true body. That's a popular opinion nowadays. He didn't have a spiritual body. What did that mean? Yeah. Secondly, whether he rose with the what integrity of the body, right? All his parts. Third, whether his body was glorious, huh? And four, about the the wounds, right?

[0:39] Mm-hmm. Appearing in his body, huh? Sometimes doesn't heal all wounds. The first, therefore, one proceeds. It seems that Christ after resurrection did not have a true body.

[0:56] For a true body is not able to be with another body in the same place. But the body of Christ after resurrection was together with another body in the same place. For he came into the disciples, the doors closed, right? Therefore, it seems that Christ after the resurrection did not have a true body.

[1:22] Moreover, a true body does not disappear from the sight of those looking upon it, unless perhaps it be corrupted. But the body of Christ vanished, right, from the eyes of the disciples looking upon him. This is the. this Emmaus. Emmaus, Yeah. Therefore, it seems that Christ after the resurrection did not have a true body.

[1:49] But moreover, of any true body there is a determined figure. But the body of Christ appeared to disciples in another what? Likeness or something. What were you saying? An effigy. That's why you get the word "green effigy," right? Yeah. A copy image likeness. Yeah. As is clear, Mark sixteen. Therefore, it seems that Christ after resurrection did not have a true human body. But against this is what is said in Luke twenty-four that Christ, appearing to the disciples, they were disturbed and frightened, and they thought they saw a spirit, right?

[2:30] As if he had not a true body, but a fantastical one. And removing this, he afterwards joins feel and see, right? That a spirit does not have flesh and bones as you see me to have, huh? Therefore, he did not have a fantastical body, but a true one, huh?

[2:54] Answer: It should be said that as Damascene says in the fourth book. That is said to to rise up, that has fallen, right? But the body that Christ that that fell through death, right? In so far as it was what separated from the soul, which was its formal perfection. Whence it is necessary that in order that there be a true resurrection of Christ, right? That the same body of Christ again, united to the same soul.

[3:29] And because the truth of the nature of the body is from its form, it follows that the body of Christ after resurrection was a what true body, and of the same nature with that that it was before. If the body was fantastic, it would not have been a true resurrection, but a what apparent. So it sounds like heresy, I guess.

[4:02] So what about one body being where another body is? To the first, therefore, it should be said that the body of Christ after the resurrection, not from a miracle, but from the condition of its glory, as some say, entered the doors being closed to disciples, huh? Existing at the same time or together with another body in the same place.

[4:34] But whether this is possible for a glorious body, from some property found in it that together with another body in the same place exists, will be what discussed later. Discussed later when one treats about the resurrection.

[4:54] Now, however, as far as is sufficient for the thing proposed, it should be said that not from the nature of the body, but rather from the power of the divinity united with it, that body to the disciples, although it was a true body, entered in doors being closed. Whence Augustine says in a certain sermon on the Paschal thing, and this one is not said to not his.

[5:27] That some thus dispute, huh? If the body, if it was a body, if it if this rose from the sepulchre that it hung upon the wood, right? In what way, through the closed doors, would it be able to come in, right? And he answers, if you grasp the way that it did, it is not a miracle. For where reason fails, there is the building up of faith.

[6:01] And upon that of John, he says, "The bodily pile, pile, yeah, where the divinity was, the closed doors did not what stand in the way.

[6:21] For the one, for he could what enter in to those. Doors not open. Not open doors. The doors not open. Yeah, who was born with the virginity of his mother, remaining inviolate. And the same thing Gregory says, and he said in homily about the after the Paschal.

[6:49] I think there's a need to measure copper mole, density or something. It's another text of Augustine, you know that what is not great in mole, right? Is

[7:11] to to be more is to be better, huh? Yeah, they call it bonitas molis or bonitas virtutis. Yeah, yeah, yeah. Okay. The second should be said that has been said. Christ rose to the immortal life of glory, right? Huh. Now this is the disposition of a glorious body that it be spiritual. That is subject to the spirit, huh? Not spiritual in the sense of not being a body, right?

[7:51] Okay, as the apostle says, huh? But in order that a body be altogether subject to the spirit, it's required that every action of the body be subject to the will of the spirit, right? That, however, something be seen, right, comes about through the action of the visible upon the sight, as is clear through the philosopher in the second book about the soul. And therefore, whoever has a glorified body, in his power, you will have to be seen when he wants to, huh?

[8:31] So if you want to hide from me in the next world, you can. And when he does not wish, he is not to not be seen, right?

[8:44] Now this Christ had not only from the condition of the glorified body, but also from the virtue of his divinity, huh? Yeah, Saint John Chrysostom points out several of those. Yeah. When he passed through the midst of the crowd, they want to throw him off the hill. Pass through the midst. They get together in the Garden of Gethsemane. they didn't recognize him. Yeah. He wanted them to know that you're not going to know anything unless I permit you.

[9:08] Yeah. To which it can come about that even bodies not glorious, right, are miraculously not seen, right? Seek it just as it was given, miraculously to the blessed. What? Is that the apostle? That if he wished, he would be seen, but that he would not be seen if he did not wish. Is that

[9:35] part of the story of the story of the apostle? Here's one I think is Gerard Magella, and then he was on the tree, and he didn't want to answer the phone. He was on the tree, and someone came to sell it. I don't know if it was a superior or something. I name something. I don't really remember that whole detail. He put he put on the ring.

[9:57] Yeah. It should be said, therefore, that Christ, from the eyes of the disciples, vanished, right? Huh? Not because he was corrupted or resolved into something invisible, right? Huh? But because, by his will, he he what? Stopped being able to be seen. Seen by them. Either

[10:25] either being present to them, or even you know departing from them by the gift of what? Agility, right? I suppose in heaven, huh? Everyone want to see, you know, what these saints looked like in the flesh, right? You know, you know, Augustine says somewhere he wanted to, you know, what do we want to do? Want to see Christ in the flesh, right? Huh? Want to see Rome in all his glory, too, at least.

[10:48] But you won't see Rome in all his glory. But you know, you know, if you are a saint, you know, everyone's going to look and see what you look at. You probably want to be invisible for a while, you know, just to avoid having all these people come around you to see what you looked like in the in the flesh. What's the I didn't learn. The times of you, like you know, because he really didn't.

[11:07] Is he really that big Those people gawking at you. They probably have a conveyor belt for the really popular saints who just go by.

[11:25] Okay, now what about his his figure, right? To the third, it should be said that as Sever Severianus, is he one of the church fathers there, said in the Paschal sermon,

[11:40] "Let no one think that Christ by his resurrection changed the what figure of his face, which is to be understood as regards the lines of his members, right? Because nothing disordered and deformed was in the body of Christ, conceived by the Holy Spirit, that in the resurrection ought to be, corrected. Um, he took over in resurrection the glory of clarity, right? Huh. Once, uh, he he adds there, but his what?

[12:17] Likeness, likeness, appearance was changed when he was made from the mortal immortal, right? Huh. That he he he acquired the glory of the face, right? But did not lose the substance of the face, huh?

[12:40] But he did not ever appear to those disciples in his what glorious species, right? Right. But just as he was in his what power that his body be seen or not seen, so it was in his power that. From his,

[13:02] from the sight of him, could be formed in the eyes of those seeing him, either the glorious form or the non-glorious, right, or also mixed of them, or anyway having itself.

[13:15] For a little difference suffices to this that someone be seen in a what alien appearance. Yeah, yeah. Have you ever seen those? And sometimes I'll have a face, two pictures. The face is exactly the same, but they change some of the things around it or whatever, and it looks like a completely different face. I've seen Oh, they're kind of like optical illusions. They can actually take the same identical face and they change just a few things around it, and it looks completely different.

[13:44] You're talking about the the new what's the name Philip there Prince Philip, I said, and and the and the bride to be right, huh? Oh, you see all kind of pictures for you on the papers all the time, you know. So you see, she's really good looking, you know. I tell you, I don't like her looks at all, you know. It's the way they catch them, you know, because they're staffing all these pictures.

[14:06] Oh yeah, yeah. No, it's kind of funny. Somebody they they appear very tacky at one point and another point, not tacky at all, you know. Yeah. So, modica difference, a little difference suffices that someone appear in an alien image, right?

[14:23] Hmm. Whether the body of Christ was Was glorious, right? It seems that the body of Christ did not resurrect glorious, huh? For glorious bodies are what shining of light and so on, huh? According to that of Matthew thirteen, the just will beam shine as the sun in the kingdom of their father, right?

[14:56] But shining bodies are seen according to their light, right? Not however according to the notion of color. Since therefore the body of Christ was seen under the species of color, as has been seen before, it would seem that it was not what glorious, huh?

[15:20] Moreover, the a glorious body is incorruptible, but the body of Christ does not seem to have been incorruptible, for it was touchable, I guess, huh? As he himself says, "Touch me and see," right?

[15:35] For Gregory says in the Isenhamly that that is necessarily to what be corrupted that can be touched, right? And that is not able to be touched that is not corrupted, huh? Therefore, the body of Christ was what not glorious, huh?

[15:56] Moreover, the glorious body is not animal but spiritual, huh? As is clear in one Corinthians fifteen, but the body of Christ would seem to be animal after resurrection because he ate and drank with his. It's an animal body eats and drinks. Therefore, it seems the body of Christ was not what glorious, huh? But against all this is what the apostle says in Philippians chapter three. He will reform the body of our humility, make it configured to the body of his clarity or to the clarity.

[16:40] I answer, Thomas says that the body of Christ in the resurrection was glorious, and this appears to be so for a threefold reason, huh? First, because the resurrection of Christ was the exemplar, right, and cause of our resurrection, as is had in one Corinthians fifteen. But the saints in resurrection have glorious bodies, huh? For he said about them, "I said in Corinthians two, I guess, huh? It is seated in ignobility, but it rises in what glory."

[17:32] Whence, since the cause is potior, more potent than the caused, and the exemplar than the exemplar, yeah, much more was the body of Christ rising glorious.

[17:51] Secondly, because through the humility of his passion, he merited merited the glory of the resurrection. For, whence he himself said, "Now my soul is what troubled, which pertains to the passion." And afterwards, he joins Potter, clarify your name, in which he asks for the glory of the what resurrection.

[18:20] Third, because as is had above, the soul of Christ from the beginning of his conception was glorious through the enjoyment, the perfect enjoyment of the divinity. But it was made dispensative, right, by dispensation, that from the soul his glory would not redound to the body, in order that the mystery of our redemption might be fulfilled by his passion. And therefore, having carried out the mystery of the passion and death of Christ, the soul of Christ immediately in the body taken up again, resurrection derived or what shined forth his glory, and thus it was done, or this was brought about that the body was what glorious.

[19:27] Okay, that's pretty pretty definitive. Seems to me that body in the article there, right? Yeah, pretty pretty pretty solid stuff. This guy putting out there. I was just wondering,

[19:43] did he have allergies? Did St. Thomas have allergies? Did he have to put up with this stuff? I know. I know that the great, great Heisenberg had damn,

[19:55] you know, allergies or hay fever. Hay fever, yeah. He went up to the island there off the coast of Germany, there, you know, to get away from it. And this he had some real bright ideas, you know. Yeah, once he calmed down,

[20:11] the island off the coast there describes that. Did you see one in the? Did the bombing? Did you see in the desert there? Where Heisenberg? I don't know. He was involved in the German effort, you know, but the but the you know they didn't think it was going to be you know that possible or there's too much you know they didn't go into full production, you know.

[20:40] Did the American? He wasn't he wasn't brought over to the Americans or that was later or something. What? I'm sorry. He he wasn't brought over to the Americans. Well, no, we we decided to take him prisoner at the end of the war, and so he was he had already gotten down to his his house in the mountains there, and so the Americans came and he knew they were coming and took him to England for safekeeping, right?

[21:03] Because if not, the Germans or the Russians were coming in and stealing the scientists, taking to Russia to make the bomb there, and so we took him. And of course, when they took him to England, they they they had these secret microphones, they could see the conversation and see how far the Germans had gotten with the preparation of the bomb, you know. And of course, when the bomb was dropped in Japan, I mean, they were kind of surprised, you know, that the Americans had gotten that far, and so.

[21:31] But if Hitler had gotten the bomb before us, we'd all be Nazis today, probably. They wouldn't have hesitated to use it, of course. Okay, up to the objections now.

[21:52] Okay, first one is about the color, right? To the first, therefore, it should be said that everything that is received in another is received in it according to the way of the receiver. Because, therefore, the glory of the body is derived from the soul, as Augustine says in the Epistle to Dioscorus. The brightness or clarity of the glorified body is according to what color, which is natural to the human body.

[22:26] Just as glass, I guess, huh? Diversely colored receives splendor from the shine of the sun according to the mode of its own color, right now. Um. Just as, however, in the power of a glorified man is that his body be what seen or not seen, right? So it is in its power that its clarity be seen or what not seen now.

[23:01] Whence it can be in its own color seen without any what clarity, and in this way Christ appeared to his disciples after his what resurrection, huh?

[23:19] Now, what about the body touchable, right? To the second, it should be said that some bodies said to be palpable, touchable. I guess is how you translate it. Not by not only by reason of resistance, but also by reason of its what? Density. Density, huh?

[23:40] Because too rare and dense follow heavy and light, right? Hot and cold and other contraries. Fundamental science there, which are the principles of the corruption of elementary bodies, right? Whence the body that is touchable by human touch is naturally what? Corruptible. If, however, there is some body resisting touch that is not disposed according to the four subqualities, which are proper objects of human touch, as is the celestial body, right?

[24:19] Such a body is not said to be what? Touchable. Yeah, doesn't have the same qualities as touch, nose, huh? Now we don't know about that, but we can leave that aside a little bit. But the body of Christ, truly, after resurrection, was composed from the elements, having in itself the tangible qualities which are required by the nature of the human body, and therefore naturally it was what touchable.

[24:49] And if it and if nothing, if it had nothing other beyond the nature of the human body, it would have been corruptible, right? But it had something else that rendered it incorruptible, not the nature of a heavenly body, right, as some say, about whom below one would inquire more. But the glory redounding from the blessed soul, because as Augustine says to Dioscorus, so so potent in nature God made the soul that from its most full beatitude there redounds into the body the fullness of health, that is the vigor of incorruption.

[25:41] So why isn't your soul taking care of your body right now? Why are you sniffling? So, you're not yet Just sniffling more You're not yet enjoying plenissima beatitude, that's, for sure. And therefore, as Gregory says,

[26:01] the body of Christ is shown after resurrection to be of the same nature, but of another what? Gloria. Gloria. To the third should be said, as Augustine says in the thirteenth book about the city of God, our Savior, right, after resurrection,

[26:25] already is in a what spiritual flesh, but nevertheless a true flesh, right? He took food and drink with his disciples, not by the need of food, but.

[26:45] Because you know the things which were in his power or something. Yeah. For as Bede says, in another way, water the thirsty earth absorbs water. Another way, the ray of the sun.

[27:04] Yeah. For the one is of indigence and the other of power, right? Nice little comparison, Bede. So he ate after resurrection, not as it were needing food, but in that way that he might what.

[27:25] Bring out the nature of the body that it rose up, And on account of this it is not followed that it was a animal body that was needing food, huh?

[27:43] So we won't have any desire in heaven to eat food for the fun of it. What's that like anyway? What was that like when you used to eat food? I always wonder, what's the purpose of like no-calorie soda. Which there's no purpose in. it. Yeah. Just taste. Yeah. What do you care? There's no nutrition in it What are you taking it for?

[28:12] No-calorie soda. No sugar. Taste. You just want to please your taste buds. Yeah, it looks like flavored water, that's popular but it has vitamins. Yeah. It has water in it.

[28:27] Huh? It has water in it. Yeah, it's a diuretic. Water doesn't have. If it's got caffeine, it's a diuretic too. Yeah. You lose more than you gain. Maybe it's penitential. Maybe that's what it is. Yeah.

[28:43] Yeah. Instruments of penance. I got all these Heinekens in the house now, you know, because my brother-in-law comes over, right, and he that's all he drinks is Heinekens, right? Well, not all he drinks, but that's the main thing he drinks. And and and his son takes after him and drinks Heinekens too, you know. So so so I got to go out and get you know a twelve pack of Heineken, you know.

[29:03] and so. Well, of course he makes sure when he arrives that he doesn't want to have any beer in the house. So he brings a 12 pack. See all these bottles of Heineken left over, you know.

[29:17] Used to give my Wednesday students give me each a bottle of Heineken. A very happy situation. Yeah. Yeah. I can, do, I can drink a Heineken with some popcorn or something, you know. Yeah. Or pizza. Pizza goes well with beer. Yeah. Yeah. Pepperoni pizza.

[29:39] Okay, up to Article Three. To the third. One proceeds thus, It seems that the body of Christ did not resurrect whole or interval, right? For of the integrity of the human body is flesh and blood, right? Which Christ did not seem to have, because it is said, one Corinthians fifteen, flesh and blood do not possess the kingdom of God, huh? But Christ, however, rose in the glory of the kingdom of God.

[30:15] Therefore, it seems he did not have flesh and blood, huh? So the devil can quote scripture, right? Yeah. Thomas too. Moreover, flesh—I mean, blood—is one of the four humors, huh? If therefore Christ had blood, for a like reason he would have the other humors, from which there is caused corruption in the bodies of animals.

[30:47] Thus, therefore, it would follow that the body of Christ was corruptible, which is inconvenient. Therefore, he did not have flesh and blood. Moreover, the body of Christ that rose ascended into heaven, but something of his blood in some churches is reserved for what relics.

[31:16] Therefore, Christ rose not not rise. The body of Christ did not rise with the integrity of all of its parts. That's well. The one is supposed to have in Italy. They're supposed to have the muscle of the heart. Oh, that's the Eucharist. Oh, that's the Eucharist. That's the Eucharist, that part of the flesh, Yeah, yeah. yeah. So. That's the yeah, the Eucharistic miracle of Lanciano. On that sense, the myocardium is the examined flesh of the heart.

[31:51] There's blood too. Yeah, there's five drops of blood. But again, this is what the Lord says after the resurrection, speaking to the disciples: S: a spirit does not have flesh and bones as you see me to have, right?

[32:18] I answer: It should be said, as it has been said, the body of Christ in the resurrection was of the same nature, but of a different what glory. Whence whatever pertains to the nature of the human body, the whole was in the body of Christ rising. Now it is manifest that to the nature of the body of Christ. Pertains flesh and bones and blood and other things of this sort, and therefore all of these were in the body of Christ rising,

[32:57] and also integrally, without any diminution, right? Otherwise, it would not be a perfect-resurrection if he did not what rise, yeah, whatever had fallen through death, right? Whence the Lord says to his faithful, he promises to his faithful, saying,

[33:27] "The hairs of your head are all numbered, right? All these bald guys, I see you're meeting him. And Luke twenty-one, it said, a hair from your head does not.

[33:47] Not to say that the body of Christ did not have flesh and bones and the other parts of this sort that are naturally in the body pertains to the error of Eutyches the bishop of the city of what Constantinople,

[34:10] who says that our body in that resurrection will be untouchable, right? And more subtle than the winds and the air, right? And that the Lord, after confirming the hearts of the disciples, touching everything that in him was able to be touched, he returned to some kind of subtlety, right?

[34:40] Which there Gregory disproves, right? Because the body of Christ after resurrection was not quite changed, according to that of Romans six, Christ rising from the dead no longer dies. Whence he who said this, right, retracted it in his own what death, huh?

[35:11] There's a little footnote here. Gregory narrates to Eutychus when he was now near death, right? And removing the skin, so I said I confess that all in hac carne resurgimus, that we all in this flesh will rise. Anyway,

[35:39] if it was unsuitable that Christ be would take on his own conception the body of another nature, right? As a heavenly body, as Valentine asserts, right? Rejects that in the Summa Contra Gentiles down the same. Much more inconvenient is it that in the resurrection he resumed a body of another nature, right? Because the body in resurrection is resumed to immortal life, huh? The same body that in the conception he took for a what?

[36:17] Mortal life, huh? What about this first objection from flesh and blood were not? Yeah. The first, therefore, it should be said that flesh and blood there are not taken for what? The nature of flesh and blood.

[36:41] But for the guilt of what? Flesh and blood, huh? As Gregory says in the fourteenth book of the Moralia, right? Or for the corruption of flesh and blood, right? So we speak of the sins of the flesh, right? Okay. And does that mean the nature of the flesh, you know, for the culpa there, or the corruption of the flesh and blood, right?

[37:13] For as Augustine says, "Time of resurrection, the flesh that will not be there the corruption and mortality of flesh and blood, right? " Flesh, therefore, in its substance, will possess the kingdom of God, right, huh? According as it is said that a spirit does not have flesh and bones, as you see me to have, right, huh? But flesh, when it is understood according to its corruption, it will not what?

[37:50] Possess the kingdom. of God. Hence, continually add in its words the apostle, huh? Nor corruption what? Incorrupt. Incorrupt, yeah. You can see how a person can be taken up with that text, though, right? Flesh and blood were not.

[38:19] Brother Marcus is getting married to come later in life, you know. He's going to be of all flesh. So it says, "Flesh is that, huh? "

[38:32] To the second, it should be said, as Augustine says in the same book. That's about the humors, okay. Perhaps, right. Taking occasion of the blood, right, he urges us,

[39:00] a molesting persecutor, urges us, and says that if blood was in the body of Christ rising, right, wherefore was it not blood? Oh, room, room, yeah, or flagmanning, yeah, who are not also?

[39:29] Yeah, cholera, yeah, and melancholy, right, and so on. and all the rest, yeah. By which the four, what? Humors. Yeah. Nature of four humors. So you guess, but that's by the which ones you had the most of? You know, you'd have some temperament, right? That's kind of a thing

[39:48] But whoever adds, must beware of what Adding corruption, right? Lest he corrupt the saneness and the chastity, right, of the faith. For the divine power is able of this visible and tractable nature of bodies, some things remaining, to take away qualities he wishes, right? That there be absent what

[40:25] corruption, Yeah Okay That there be motion without retirement, power without what fatigue, yeah, Eat without eating. Yeah, without the necessity of eating, huh? Power of eating without the Necessity of eating, Hunger. Yeah, yeah.

[40:48] So we can have pizza and beer in heaven. but. We won't need it. No, you're not hungry for it either. But we can have. What are all those cooks going to do?

[41:03] Their talents will be wasted. I'll make angel food. Mozart's talents won't be wasted, will they? They'll be up there conducting, you know, the great praise of our Lord.

[41:21] Now, what about the blood in those miracles? To the third, it should be said that the whole blood which flowed from the body of Christ pertains to the truth of human nature, and this will resurrect in the body of Christ. And the same reason is true about all the particles pertaining to the truth and integrity of human nature. But the blood which, in some churches, is observed for what relics did not flow from the side of Christ, but miraculously is said to have what Flowed from a certain image of Christ.

[42:14] There's also I thought when I read this objection, it could have been simpler. and said, "what about the blood that was shed on the way to the cross? for instance, on the uh... Mm-hmm. The scourging. The scourging and the Dolores. Yeah. I suppose he's thinking of the reward, right? That all the suffering into the body went, you know, and all the shedding of blood, you know, has to be rewarded by resurrecting, right?

[42:43] And I mean, even in this life, your blood is replaced, right? It's replaced every often enough Every cell in your body is replaced within seven years, that's what I'm told. I take it on faith. Yeah. yeah. Well, I was in the hospital, there, you know, they gave me one pint of blood, you know, and they're going to give me a second pint. So doctor says, let's skip that, and he says because you know the chances of you getting infected with the blood, yeah, and you replace this pint yourself, you know, and if you forget how long it takes, not too long.

[43:20] And so I mean, there's plenty of blood to go around for these relics, I guess. Yeah. Can you get time to do the last article here? Sure. To the fourth one. Who sees this? It seems that the body of Christ ought not to rise with the what wounds? Yeah, scars. For it said in one Corinthians fifteen that the dead will rise in uncorrupted, but scars, I guess, and vulnera, wounds pertain to a certain corruption and defect.

[44:01] Therefore, it is not suitable that Christ, who is the author of resurrection, should rise with his wounds, right? Scars. Moreover, the body of Christ rises what whole, but the openings of wounds are contrary to the integrity of the body, because through them the body is discontinued. Therefore, it does not seem suitable that in the body of Christ the openings of wounds remain, even though there remain there certain signs of the wounds, right, which suffice for sight.

[44:45] To which Thomas believed, to whom it is said, because you have seen me, Thomas, you believe. Moreover, Damascene says in the fourth book that after the resurrection of Christ, some things are said of Christ, truly, not according to nature, but according to dispensation, to certify that he himself what suffered that the body itself that suffered, right, is resurrected, as the wounds are for this purpose. But seizing the cause, sees the effect.

[45:20] Therefore, it seems that the disciples, having been certified about resurrection, the wounds further you would not have, right? But it is not suitable to the change unchangeableness of glory that he assumed something that in him would not remain forever. Forever. Therefore, it seems that he ought not to have taken a body with wounds in his resurrection. But against this is what the Lord says to Thomas: Take your finger here and see my what hands, and put your hand in my side.

[46:06] Thomas says, I answer. It should be said that it was suitable that the soul of Christ in the resurrection of the body, in resurrection, would resume the body with its what scars and wounds. First, on account of the glory of Christ himself. That's interesting. It begins with that.

[46:30] For Bede says upon Luke. That is not from the lack of power, the impotency of curing, huh? They could say that he kept the wounds, yeah. Yeah. But as a perpetual what triumph, a victory trophy, might carry them around, circulate, circulate. Once Augustine says in the twenty-second book of the City of God that perhaps in that kingdom, right, in the bodies of the martyrs, huh? We will see the what Scars.

[47:14] scars of the wounds which they underwent for the name of Christ, huh? Not as a deformity in them, right? But as a what dignity.

[47:28] And some, although in the body, not of the body, but the beauty of virtue will what shine, huh? That would be some interesting. You see, somebody was beheaded. They have to see some other way. Turn their head around like that.

[48:02] Secondly, to confirming the hearts of the disciples about the faith of the resurrection, right? That's the one reason you would think of primarily, right? But Thomas gives that second. That's kind of interesting. Third, that what.

[48:21] Supplicating the Father for us. Yeah. That by what genus of death he underwent for man would always be what showing them, showing how much he loved us, huh?

[48:41] Fourth, that by his death, right, huh? Those redeemed, whom mercifully he what assisted Assisted. by the signs of his own death, proposed he might what. We will convince those redeemed in his blood how mercifully they have been helped as he exposes before them the traces of his own death.

[49:10] Yeah. Okay. How mercifully they were helped. No. Kind of. Yeah. Okay. So the first one is more in terms of the glory of Christ, right? Yeah. The second one is this. Third one is in terms of of us, right? Seeing how much he underwent for us for fourth reason.

[49:34] And last, that in the judgment, those who are justly condemned, right, they might announce this, right? That in the judgment, justly they are damned, right? This would announce that, right? Whence does Augustine says in the book on the creed, the symbol?

[50:00] Christ knows wherefore the wounds in His own body are what? preserved? For just as He demonstrated Thomas not believing, unless He touched and saw, right? So also to His enemies, right? He would demonstrate His wounds, right? As convincing them, as truth says, "Behold the man whom he crucified." You see the wounds which you inflicted. Yeah. You know the side that you pierced.

[50:40] Through you, an account of you was opened. But nevertheless, you did not wish to enter. Yeah. That's powerful. That's powerful. Yeah, it's terrible. You see that.

[50:55] To the first, therefore, it should be said that the wounds that remained in the body of Christ do not pertain to corruption or defect, right? But to a greater heap of glory. Yeah. In so far as they are signs of what virtue, right? And in those places of the wounds, a certain special what beauty appears. So that's interesting. It would be interesting to see, right?

[51:25] Yeah. One of Christ's hands was so beautiful. That's also why the saints probably, the martyrs all who want to be invisible sometimes. huh? They want to see how? Yeah. See the beauty of your wounds, huh? There's another one wants to see the beauty of your wounds.

[51:52] That always kind of struck me: the contrast that we expect a mortal body to have wounds, we don't expect that glorified body to have wounds. So it's like a perpetual source of wonder among the saints. Why is he still having his wounds? So that all these reasons of wonder. Yeah, but they also be beautiful in some way, right? Yeah, they'd be signs of His virtue, His excellence.

[52:19] To second, it should be said that those openings of the wounds, right? Although they are there with a certain solution of the continuity of the body, right? Huh. Nevertheless, this will be rec rec recompensed through a greater beauty of glory, right? So that the body is not less integral, but more what? Perfect. Perfect. Thomas not only saw but also touched the wounds. Now, sometimes the opening up is if Thomas, you know, did touch the wounds or for the his confession before that, right?

[52:55] But here it seems to say they not only saw but he also what touched the wounds. It suffices to him for his own faith, right? To see what he saw, but he worked for us that he might touch what he saw, right? More certain. Doctor Carroll always points out that it's providential that he was sent to India to evangelize the country that seems to be afflicted with the plague of the mind that sort of says that tangible reality isn't—it isn't real.

[53:33] And here's the main thing, I touched those wounds. You can't tell me it. You call him Thomas Christians, I guess. Yeah. To the third, it should be said that Christ in His body wished the scars that

[53:56] to remain, not only to certify the faith of disciples, but also on account of the other reasons that we've given, I suppose in the body of the article, which it appears that always in His body, right, those scars remain, because as Augustine says to Consentius about the resurrection of the flesh, that the body of the Lord in heaven I believe to be right, as it was when it ascended in heaven, right.

[54:34] And Gregory XIV in Morales says that if something in the body of Christ after resurrection was able to be changed, it would be against the true sentence of Paul, right?

[54:49] That after the resurrection, Christ would return to death, right? Being death, change me a kind of death, right? Which that someone should say or stupid should be, unless the one who denies the true resurrection of flesh.

[55:10] Once it is clear that the wounds which Christ after resurrection showed in His body will never what Be removed. Moved from that body. huh? That's a good place to stop, maybe.