Tertia Pars
117. Summa III q.55 a.1-4: How the Resurrection Was Made Known — To Chosen Witnesses, Not Seen Rising, Not Always With the Disciples, Appearing in Another Likeness
Class of 2010-12-09
https://berquistcourse.com/course/theology/13-tertia-pars/117-summa-iii-q-55-a-1-4-how-the-resurrection-was-made-known/

[0:00] 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. Help us to understand all that you've written. Name of the Father, and of the Son, and of the Holy Spirit. Amen. So, we're, up to question fifty-five, which is the third question, I guess, on the manifestation of the resurrection, right?

[0:34] Then we're not to consider about the manifestation of the resurrection, and about this four things are asked. First, whether the resurrection of Christ ought to have been made known to all men, or only to some what special men, huh?

[0:55] Secondly, whether it would was suitable that they seeing it, he rose, right? Apparently they. Didn't see him rising, right? Okay. Third, whether after resurrection, he ought to what spend time with them, converse with his disciples, huh?

[1:20] Fourth, whether it was suitable that he appeared to his disciples in a what alien effigy, right? I suppose that's the Emmaus, huh? But also, you know, I suppose they made that first, right? She doesn't recognize them. Um, five, whether he ought to make known his resurrection by arguments, huh? Yes, sir. And apparently, must be answering yes because the sixth question is the sufficiency of those what arguments or proof that he rose.

[2:00] To the first, therefore, one proceeds thus: It seems that the resurrection of Christ ought to be made known to all, for just as for a public sin there is owed a what public punishment, according to that of 1 Timothy 5,

[2:22] refute, you might say, the one sinning before all, right? So also for a public merit there ought to be a public what reward. Since therefore, and he's quoting Augustine now, the clarity of the resurrection is the reward of the humility of the what passion, as Augustine says upon John. Since therefore the passion of Christ was made known to all in that he suffered what in public, right, in the open, it seems then that the glory of resurrection ought to be made known to all, right, huh?

[3:03] Moreover, as the passion of Christ is ordained to our salvation, so also is his resurrection, according to that of Romans chapter four. He rose on account of our what justification. But that which pertains to the common utility ought to be made known to all. Therefore, the resurrection of Christ ought to have been made manifest to all, and not especially just to what some.

[3:38] Moreover, those to whom was made known resurrection, were made witnesses of the resurrection. Whence it is said in Acts three by one of the apostles, maybe Peter, I don't know, whom God rose raised from the dead, of which we are what witnesses, huh?

[4:00] But this testimony should be what made public, right? By preaching, right? Which does not belong to women, huh? To get up there and preach, yeah? Thomas is quite clear about this, according to that of one Corinthians fourteen, woman should be silent in the churches, huh? And one Timothy two, I do not permit a woman to what teach, huh? Say this in the academy today, if it be in trouble right?

[4:33] Docere mulieri non permitto said Berquist. Therefore, it seems unsuitable that the resurrection of Christ was made known first to women, then to men, in common, okay? Was a reason woman being first and Mary Magdalene and the others.

[5:04] But against this is what is said in Acts chapter ten, that God rose up was vivified on the third day, and he gave him what to be made known not to all the people, but to just some witnesses preordained by God, huh? So quae a Deo sunt ordinata sunt, things which are from God are ordered, right?

[5:37] I answer, it should be said that of those things which are known, some are known by the common law of nature, and some are known from a special gift of what grace, huh? Just as those things which are divinely revealed, huh? Of which, as Dionysius says in the book on the celestial hierarchy. This is the law divinely what instituted that from God immediately they are revealed to the what higher ups huh by means of which or as mediators they are what brought down to the lesser right

[6:23] as is clear in the ordering of the celestial what spirits huh so he has them passed down from one to another right but those things which pertain to future glory exceed the common knowledge of men now this natural knowledge huh according to that of Isaiah chapter sixty four today is not seeing God without you the things that you are prepared for those loving you huh and Saint Paul kind of has a statement of that again right huh

[7:00] the first epistle to the Corinthians and therefore things of this sort are not known by men except as they are revealed divine by God as the apostle says in one Corinthians two that God revealed these to us through the Holy Spirit

[7:23] because therefore Christ rose by a glorious resurrection right therefore his resurrection was not made known to the whole people but just to some right by whose testimony it was what carried over you might say to the knowledge of what others huh so God wants to do those things in a certain what order yeah

[7:53] now what about Christ's though death being what made known to all to the first therefore it should be said that the passion of Christ was carried out in a body still having a what passable nature nature that could suffer which by the common law is known to what all right huh and therefore the passion of Christ is able to be made known immediately to the whole people right but the resurrection of Christ was made through the glory of the Father as the apostle says and therefore it was not immediately made known to all but only to some huh ah now that those publicly sinning is imposed a public punishment should be understood about the punishment of the present life huh and similarly the public merits

[8:54] are publicly rewarded that others might be provoked right in this life huh. But the punishments and rewards, the future life, are not made public, are not manifested in public to all, but especially to those who are pre-ordained to the task, right, by God.

[9:18] So the old teacher Kasurik used to say, "God hates equality." But remember, there's a kind of a more general reason. You know, I was saying before, why is why has God made say Saint Augustine or Saint Thomas or people like this so much wiser than us? You know, so we have to be what learners and their teachers, right? Well, it's partly because the God wants to make something like Himself, right?

[9:48] So if He made us all equal, there's no one like God who's superior to all of us, right? In being what superior to somebody else, right? So,

[10:08] but here there's a special reason for this here too, right? Yeah. But it's interesting that even in terms of philosophy, we're very much dependent upon Aristotle, even Thomas wasn't, and Euclid and so on, right? Huh? So did minds, huh? Before Cyril, these great, great things, yeah.

[10:39] Now, what about being made known to all? He says, he applied to the second objection that the resurrection of Christ, just as is for the common salvation of all, so it did arrive in the knowledge of all, but not in this way that immediately was made known to all, right? But to some in particular, to whose testimony it was deferred to what?

[11:07] Yeah. To all, yeah. Okay, it's back to what he said in the body. There I go, right? Okay. Now, what about the woman there getting this first? time?

[11:19] To the first, it should be said that it's not permitted to the woman to publicly teach in the what church, huh? But it's permitted to him, to her, privately, right? To instruct some by a what domestic admonition, right, huh?

[11:42] And therefore, I'm quoting what Augustine what De Koninck said. You know, he believed in God's existence more from what his mother had told him, but he learned from Thomas, right? See, but there's a big effect upon you, right, in these things. And therefore, as Ambrose says, on Luke,

[12:03] to those the women are sent who are what of the household, right, domestics. Not, however, where are they sent that they might give testimony of the resurrection to the whole what people, right?

[12:17] But for this reason, he first appeared to the woman, that the woman who what was the beginning, bringing the beginning of death to man, right? Started with her. First, also would announce the beginnings of what the rising, risen Christ in glory, right? His part to to redeem them, right, huh? Okay. When Cyril says, huh, the woman who once was a minister of death, right, huh?

[12:57] To venerate the mystery of resurrection, first she perceived this and announced it. Right? Huh? For she, the feminine race, you might say, was able to what? Take

[13:15] your absolution. Yeah, of the ignominia and and the repudiation of the curse upon them. Right? Huh? Like the famous one there in Shakespeare's play, there. Cymbeline, right? Where the

[13:44] husband, right, thinks his wife has been unfaithful, right? He's dedousing the whole. source of evil speaking, woman. But at the same time, to this is shown that as far as pertains to the status of what glory, the feminine sex undergoes no what detriment. Right? Huh? But if they are fervent by a greater charity, right, they would enjoy a greater glory from the what divine vision, right? In that the woman who more what fuller intensely loved the Lord, right?

[14:27] Huh? In that so much so that from her his tomb, you might say, right? Huh? The disciples receding, right? They did not recede, right? They stayed there, right? What's the thing? They first, therefore, saw the Lord rising in what glory? Right? Huh? So the first shall be last, and the last shall be first. Right? huh? Go to daily mass. if I'm a woman there than men, maybe it's practical.

[14:56] They didn't have to work, but even Saturdays too, you know. You gotta watch. Can't be too too hard on women, you know, because maybe more than in heaven than men. I don't know. We'll see.

[15:20] Now the second article. To the second one precedes thus. It seems that was suitable. It would have been suitable that the disciples would see Christ to rise. It's interesting. He raises this question, right? Yeah.

[15:39] For to disciples it pertained to witness to testify to the resurrection of Christ, according to that of the Acts chapter four verse thirty-three. With a great power, right? The apostles rendered testimony of the resurrection of Jesus Christ, our Lord. But the most certain is the testimony of what sight. Therefore, it was suitable that they were to see the resurrection of Christ Himself.

[16:12] Like an Oberammergau or whatever it is, they see the thing being knocked down. So, yeah, okay. Moreover, in order to have certitude about faith, the disciples saw the ascension of Christ, right? So I'm going up there, and kept on looking up there, you know, until the angels came down and said, "Well, you just saw him going up to see him coming again." And likewise, it is necessary for them to have a certain, a sure faith about the resurrection of Christ, right?

[16:51] Therefore, it seems that the disciples seeing Christ ought to have what risen right before their sight. Moreover, this is very interesting. The resurrection of Lazarus was a certain sign of the future resurrection of Christ. But the disciples seeing this, the Lord revived Lazarus, right? Therefore, it seems that also Christ ought to rise with the disciples seeing him. They convinced, huh? Very interesting.

[17:32] It's nice to you know to go from this back to the Gospels and alternation of the two, huh? Moreover, okay, but against this is what is said in Mark 16: 9, that the Lord rising in the morning, first day of the Sabbath of the week, appeared first to Mary Magdalene, huh? But Mary Magdalene did not see him what rise, huh? But when she saw him in the tomb, huh, she heard from the angel that the Lord has risen; he's not here.

[18:13] Therefore, no one saw him rise. Was he shy? What is it? I answer: It should be said that as the apostle, now there we have the Saint Paul being named by what? Thomas. Yeah. As the apostle says, Romans 13: 1, "Quae a Deo sunt, ordinata sunt." Thomas often quotes that. The things which are from God are what ordered. Huh? Wisdom orders? all things suavely But this order is the order divinely instituted, that those things which are above man, or above men, are revealed to men through wisdom.

[19:02] angels, as is clear through Dionysius in the fourth chapter of the Celestial Hierarchy. So you have the angels singing there to the shepherds, right? Okay.

[19:17] Now Christ rising did not return to the life commonly known to all, right? But to a certain immortal life, a life conformed to God, according to that of Romans six, that the one who lives lives to God. And therefore the resurrection of Christ ought not to be immediately seen by men, but ought to be what announced to them by what angels? That's interesting, Thomas. Seizes, huh? Whence Hillary says upon Matthew. That therefore the angel before is a what index a a a sign I guess huh?

[20:08] Herald. a herald yeah of the resurrection huh that by certain what what yeah that the resurrection would be announced huh it's interesting you know most people

[20:34] don't realize I guess the the the law of the Old Testament was given to what the angels right to us you know That comes out when you read the Church Fathers

[20:50] Now, what about the first objection here about the testimony of the eyes to the first therefore it should be said that the apostles could witness the resurrection of Christ. Christ even by what sight because Christ after the resurrection living they saw with the what

[21:13] yeah I guess the Latin there seems to be oculata fide with a what eyes of faith yeah yeah with an eyeing faith right how do you translate that in your English there but that's the same aculata is like it's it's modifying fide right the seeing faith right You know faith is a thing that's seen right but there's seeing in the eyes whom they they they had known what dead right huh

[21:50] but just as to the blessed vision one arrives through the hearing of faith right faith is from hearing so to the vision of Christ what risen men arrive through those things which they first hear from the what angels huh you've got to believe before you can see right belief is from what hearing right if you did exaudi to him like Thomas has there in the Adoro te, visus tactus gustus in te fallitur, sed auditu solo tuto creditur, so all the other senses fail right but just by the sense of hearing right credo quicquid dixit Dei Filius, nil hoc verbo veritatis verius, fide ex auditu, that oculata fides is prior, actum absolute with faith having seen They saw him living after the resurrection, which faith hadn't

[23:05] seen. Yeah. Well, it reminds a little bit of of Thomas there, right? Huh? Because you know Thomas, when he says, "My Lord, my God, he sees the risen Christ, right? " But He doesn't see his divinity, right? But he he believes both, right? So there's a oculata fide, right? There's a kind of mixture there of the eye with the with the with faith, huh?

[23:36] So notice this quae a Deo sunt ordinata sunt It enters into both the body of the article there, an article one and an article what? Two, right? Huh? So the angels first, and then the apostles, and then the rest of us. here.

[24:03] Now, what about this being present the ascension, right? To the second, it should be said that the ascension of Christ, as regards the term from which it takes place, right, does not transcend the common knowledge of men, right? But only in the term to which,

[24:26] and therefore the disciples are able to see the ascension of Christ as regards the term from which it takes place, right? That is, according as he is elevated from the earth, but they do not see it as regards the term to which he goes, right? Because they do not see in what way he is received in what heaven, right? But the resurrection of Christ transcends the common knowledge, both as regards the term from which, according as the soul what turns from hell lower parts and the body from sepulcher, closed, right, goes forth, right, and as regards the term to which, according as he obtains a glorious life, and thus is not able or is not be that the resurrection would be what accomplished and such

[25:34] that would be seen by men, right? Now, what about this Lazarus? Now, well, Thomas has a similar answer. He was resuscitated. that He might return to such a life as he had before, which does not transcend the common knowledge of men. That life that he returned to, right? And therefore, he's not dissimilar. Is that's interesting to it? He solves that up.

[26:04] Good to have a master like this around, huh? Yeah. You get you get the Thomas Aquinas College newsletter kind of thing they send out because they're quoting the Pope there about Saint Thomas a little bit. Oh, yeah. Yeah, this window had to be there about that. Yeah, I'll be in harmony with the people. I see it's from the present Holy Father. Yeah, yeah, yeah, yeah. And and they had one of the congregations there too, one of the cardinals there, quoting him too.

[26:47] Okay, now the third article. To the third one proceeds thus. It seems that Christ, after resurrection, ought to continuously right spend time with the disciples, right? Yeah. For for this reason, Christ to the disciples after the resurrection appear that he might make them what certain right

[27:18] about the faith of the resurrection, right? Mm-hmm. And he might give them consolation that for they're being disturbed, right? According to that of John chapter twenty, they see something and they rejoiced, I guess, the disciples seeing the Lord, right? Huh? But they would be more what certain of his resurrection and consoled if he continually showed them his what presence, right? Therefore, it seems that continuously with them he ought to have conversed, right?

[27:53] Hmm. I don't know. I mean, how often he did, but you know, like the times when Thomas was not there and then when he was, right? It's like almost a week there, right, where he's not.

[28:06] Right. Yeah. So so you have to wait a week, you know, since the chance to to see the risen Christ, Thomas, huh? The doubter because he was present the first. That was the first day. That was the first day. He was with them forty days. Yeah, yeah, but not continuously. Yeah. Why? Why? Why this? Right.

[28:29] Moreover, Christ rising from the dead did not at once ascend to heaven, but after forty days, right? But in that intermediate time, in no other place would it be more suitably to be than where the disciples were what gathered. Gathered together, yeah. Therefore, it seems that continuously with them he ought to what converse and spend time, right? Moreover, on the very day of resurrection of the Lord, Lord's Day, quinquies, huh?

[29:08] Five times, right? Christ is—it's read, appeared, right? As Augustine says in the book on the agreement of the Gospels. First to the woman at the monument, right? Okay. Secondly, to some, right, going back from the monument on the journey. Third to what Peter, that's mentioned in Luke. Fourth to the two going to the castle that's in Emmaus. And first, and five to many in Jerusalem, where, as was, the apostles, right, where Thomas was not, huh?

[29:47] Okay. Therefore, it seems also that on other days, before his ascension, he ought to appear at least many times, huh? The president. On on inaugural night, or something he's got to appear at all these different dances and he's got to go from one to the other end.

[30:08] Thank all his great supporters and so on. I think he had a resurrected body More than one at the same time. Yeah, it would be no problem for him to get one place to other.

[30:21] Moreover, the Lord before the passion said to them, "After I resurrect, I will precede you in what Galilee." Which also the angel and the Lord himself at resurrection said to the what woman, right?

[30:41] But nevertheless, before he was seen by them in Jerusalem, right? And on the very day of the resurrection, he was as has been said, right? These five things, and also again the eighth day, the time now I guess when Thomas was present, right? The octave.

[31:02] Therefore, it does not seem that in a suitable way, after the resurrection, he he was what conversing with the disciples. But against this is what is said in John chapter twenty that after eight days Christ appeared to the disciples. Did not therefore continuously right, uninterrupted converse with them.

[31:39] I answer: It should be said about the resurrection of Christ. Two things were to be declared by or to the disciples, right? To wit, the truth itself of the resurrection, and secondly, the glory of the one what rising. So those are two different things, right?

[32:08] Now, to the truth of the resurrection, manifesting that it suffices that many times he appeared, right? And that he spoke with them in a familiar way, huh? And that he even ate and drank, right, to show his true human flesh, and that he offered himself to be touched by them, right?

[32:33] But for manifesting the glory of his resurrection, he did not wish to continually what converse with them, just as he had done what previously, lest it would seem that to such a life he had risen as before he what. That's pretty good what he says, huh?

[33:01] Whence Luke chapter twenty four says. These words which I what spoke to you when I was still what with you. But then he was with them with a bodily presence, huh?

[33:23] But before when he was with them, not only was he there by bodily present, but also by a likeness of mortality, huh? Whence Bede, huh? Expounding or laying out the foresaid words. When I was still with you, right, huh? That is when I was with you in mortal flesh, in which you are.

[33:59] But then, in the same flesh, he was resurrected, but he was not with them in the same what? Same mortality. Okay, Thomas, that's pretty good, huh?

[34:23] Now it reminds me of the question: No, why did he not remain upon this earth, right? And he said, "Well, if he had remained upon this earth, there would be such an emphasis upon his humanity that his divinity would be what ignored, right? " So one of the reasons why he he ascended, right, was in order to what lead us to contemplate his divinity more, right? Um, and even the Holy Spirit would not be sent, right, because they would be too immersed in the what material, right?

[35:01] It's a little bit like that, huh? Now, to the first, it should be said that the frequent appearance of Christ suffices to what certifying and making sure the disciples about the truth of the resurrection, right? He appeared enough times, right, and and for enough time to make them sure that he had risen, right. And so they were no doubt when they went out to preach afterwards. that he had risen, right?

[35:38] But a continual right presence with them would be able to what could lead them into error, right, huh? If they believe that he what resurrected for a similar life which he before what had, huh?

[36:02] Now the consolation of his continual presence, he promised them in another life, right? According to that of John sixteen, again I will see you, and your heart will rejoice, and your joy no one will take from you, right? That's in that movie I was mentioning earlier. There, that she sister sister there when they're getting parted, you know, when they're going into the convent and so on, you know, you'll see me again.

[36:33] It's kind of paraphrasing what Scripture says here, your father says something like that, you know, you know when finally Teresa's going into the convent, and this life isn't doesn't last very long. He says, you know, we'll soon see each other again.

[37:08] So again, that in a way is touching upon what the body article touched upon, right? To second, what about being there forty days? What was he doing? To second, it should be said that Christ did not therefore what continually converse with the disciples because he what regarded himself to be more suitably somewhere else, and that's not the reason, right? But because he judged this right to be more suitable for instructing the disciples, if he did not continually right converse with them for the foresaid reason, right?

[37:51] Huh? But it's unknown in what places in the intermediate time he was bodily, right? Because Scripture does not treat of this, and in every place is his domination domination.

[38:16] What about appearing so much in the first day and not on the later days? To the first, therefore, it should be said that on the first day he appeared more frequently, right? Huh? Because by many signs or indic indices they were to be what? Acknowledged. Yeah, that from the beginning they might receive the faith of the what resurrection, but after when they had already now what received it, right?

[38:51] Huh? It was not necessary for them to be made certain by. apparitions, to be instructed by so frequent apparitions, right? Once even they were done.

[39:10] Whence in the gospel it is not read that after the first day he appeared to them except what five times, huh? Because another five times that are mentioned, right? After that first day, the first day there were five ones, right? For as Augustine says in the book on the agreement of the gospels, after the five apparitions on that first day, huh? They were numbered before, numbered before.

[39:43] The sixth he appeared where Thomas saw him, right? Huh. Seventh appearance was on the Sea of what Tiberias in the capture of the fishes, right? That's like at the end of John's gospel. The eighth time. on the Mount of Galilee, huh? According to Matthew's account, there, right, huh? The nine that Mark says, huh? When they were at table. Yeah. But this he may be conventible, huh?

[40:23] Because they were not yet; they were not going to live with them anymore on the earth, right? Ten on that day, not in the what earth, but elevated in the cloud, huh? When he ascended to heaven, right?

[40:41] But not all are what written as John what confesses. Either says it in the gospel, right? You know, it's all everything that two books, you know. Okay.

[41:03] He was with them before he ascended into what heaven, right? And this to their consolation, right? When one Corinthians 15 is said that he was seen by more than what five hundred brothers at the same time, and then he was seen by what James, James, huh? About which apparitions in the gospel there is no mention, so they made other ones. I would think he would have appeared to to the blessed virgin, obviously, right?

[41:37] And there's no account of that, huh? Just too private a family matter, I guess. It would seem to me that you'd have to assume that, right? Makes sense. There's not to appear to her mother. I mean, if anybody needed consulting, she did, right?

[42:01] Most likely she was the first one. Yeah. That's his doing. No one saw him rise, huh? Now to the fourth, huh? It should be said that as Chrysostom says,

[42:23] expounding that which is said in Matthew 26, after I have risen, I will precede you in what Galilee, right? Not, he says, in what that far away place, right? That he might appear to them. Did he go? But in the what? Among his own people. In the Gentile, right? In the Gentiles, huh?

[42:53] And in those regions in which, with him, they would what spend much time, right, huh? That they might believe that the one who what was crucified is also the one who resurrected.

[43:16] For an account of this, he said that he would go in Galilee, that he might what they might be liberated from the fear of the what Jews, right?

[43:32] Thus, therefore, as Ambrose says upon Luke, the Lord commanded to the disciples that they would what see him in Galilee, right? But they, on account of their fear residing inside the what conclave, right? To the doors locked, I guess. I guess conclave means what? With the key, isn't that the clavis means key, right? Conclave. That's what the conclave where they elect the pope, right? Locked in, right?

[44:11] Checked it out. So you elect the pope. He but residing in fear, right, in the conclave, he first showed himself to them, right? Nor is this a what transgression of the promise, right? But rather, occurring from what

[44:35] from benignity, right? A fulfilling of it from what benignity, right? I never did quite understand Father Boulay. He was talking about this being another attribute of God, benignitas, right? But she had discovered or was bringing it out anyway. I never got got his whole development of that. Father Boulay, huh? But this is an example, of it huh Festinata ex benignitate, huh Afterwards, huh There are souls being confirmed, right?

[45:14] Um. He what? Yeah. To see. Or nothing stands the way if we say that there were fewer in the conclave, but more in the what? Mountain, right? Five hundred and so on.

[45:47] For as Eusebius says, the two evangelists, to it, Luke and John, right? Um. Only to these eleven, write to write down that he appeared in Jerusalem, right? Huh. But the other two in Galilee.

[46:08] Yeah, that angel and our Saviour commanded not only the eleven, but all the disciples and brethren to go into Galilee. Yeah. About which Paul reminds us saying, remembers saying, then he appeared to more than what five hundred brothers together, right? Yeah.

[46:38] But it is a more true solution that before in Jerusalem, to those what being hidden, right? Um, or twice he was seen, right, for their consolation.

[46:54] In Galileo, not suddenly or once or twice, but with much power, right? He made his showing, right, giving himself to what living to them after the passion and many signs, as Luke testifies in the Acts.

[47:15] Or as Augustine says in the book on the agreement of the Gospels, that what was said by the angel and the Lord, right, that he would precede them in Galilee, should be taken what prophetically, right? For in Galilee, according to the signification of its meaning, transmigration, right? It should be understood that from the what Israel people of Israel he was going to migrate, you might say, to the what Gentiles, to which the apostles preaching

[47:55] did not believe. I suppose the Jews, right? Or or the Gentiles did not believe, unless he himself prepared a way for them in the hearts of men. And this is understood. He preceded them in Galilee, right? I suppose preparing the way, huh? In the Gentiles for them, we see the preaching of the apostles. Any sign? Yeah. Okay. According as Galilee has interpreted Revelation, right? Huh. Not in the form of the servant should be understood, but in that in which he is equal to the Father, which he promised to his lovers, whom preceding us he did not deserve.

[48:40] Anyway. That's a little different. That last objection from the other one is not so much on the on the topic of the article, but is suited in

[49:03] text we're reconciled, right? Huh? What does it mean, right? Because you might say, from the one in the text, he's not going to be seen until he's. Except in Galilee, right? And the well, gotta see in what sense that was meant, right?

[49:28] Whether Christ ought to appear to the disciples in another effigy, or another appearance? Yeah. To the fourth one precedes us. It seems that Christ ought not to appear to the disciples in another effigy, huh?

[49:50] For that is not able to appear in its truth except what is, huh? But in Christ there was not except one what effigy. One appearance, one shape you might say.

[50:06] If therefore Christ appeared in some other one, it was not a true appearance, but a what? Fictitious, huh? But this is inconvenient, right? Unfitting, because as Augustine says in the book on eighty-three questions, if he deceives, he is not truth, right? But Christ is truth, right? Therefore, it seems that Christ ought not to appear to disciples in some other what? Appearance, yeah, yeah.

[50:40] Doesn't the Blessed Virgin, you know, when she appears in these different countries, you know, doesn't she appear as a native, right? Like so, Our Lady of Guadalupe looks like you know an Aztec or something, you know, and and she may appear, you know, like an Oriental and Oriental people, right? Is that false?

[51:02] Or does it signify she's all things to all men? Something of this sort. I mean, Christ can't, or Mary can't look like an Oriental and look like that, you know. There's a little problem there, right?

[51:21] Moreover, nothing can appear in another what effigy than it has, except the eyes of those seeing are detained by some what? Illusion. Yeah. But these kinds of prestigious prestigia, when they come about by the magical arts, do not what? Since they come about by magical arts, are not suitable for Christ, right? According to that, of 2 Corinthians, what coming together is there of Christ to what? Belial.

[51:54] Yeah. Therefore, it seems that he ought not to what appear in some what other effigy, right? Moreover, just as by sacred Scripture our faith is made sure, so the disciples are made sure about the faith of the resurrection through the apparitions of Christ. But as Augustine says in the Epistle to Jerome, if either what one lie is received in sacred Scripture, right, huh? The whole sacred Scripture, the whole authority of sacred Scripture, is made infirm, right?

[52:38] Huh. Tell that to the scriptural scholars. Therefore, if either in one apparition Christ appears to his disciples other than he was, right, huh? They are made infirm, whatever after the resurrection they saw in Christ,

[53:01] which is unsuitable, right? Therefore, he ought not to appear in another what effigy. But against the, I mean, but against this is what is said in Mark sixteen. After this, he was shown to what two of them walking right in another effigy, right? Going to the what country village there or something.

[53:35] Well, what's Towns going to do about this now? I answer: It should be said that has been said. The resurrection of Christ ought to be made known to men in the way in which divine things are revealed to them, right?

[53:56] But divine things are made known to men according as they diversely what. Affected I suppose in their affections, right? For those who have a mind, bene dispositum, well disposed, right? They perceive divine things. Yeah, secundum veritatem according to the truth, right?

[54:28] But those who have a mind not well disposed, huh? They perceive divine things with a certain confusion of doubt or what error, huh? So, a lot of people there, the world and even the church, right, have a mind not well disposed, right? And so they perceive things with a certain what confusion of doubt or error, right? For the animal man does not perceive those things which are of the spirit of God, as is said in one Corinthians two.

[55:09] And therefore, Christ to some disposed to believe, after the resurrection, he appeared in his what effigy, right? Um. Okay, so and therefore Christ to some who are disposed to believe, right? After the resurrection, he appeared in his own effigy, his own appearance. But to those in another effigy he appeared, who already are seen to what Grow tepid, right? I suppose about the faith, right? Whence they said we had hoped that he would what redeem Israel.

[55:54] Now there, in some kind of doubt. Once Gregory says in the homily. Such he showed himself to them in the body, as he was in them in their mind.

[56:13] Because still in their hearts they were wandering, right? Peregrinus from the faith. He what pretended to what, as if he's going to go further, right? As if he himself were a what? Yeah, or a traveler, right? Peregrinus. What about this first thing here about

[56:44] fictitious, huh? False and so on. To the first, therefore, it should be said that as Augustine says in the book on the questions of the Gospel, not everything that we what Invent huh Fingibus, Which, is a lie, right? Huh? But when that we what? We pretend has meaning. Then this is false. Or a lie. Yeah, that signifies nothing, right? Huh?

[57:17] Then it is a what? A lie. Yeah. But when our fiction refers to some what meaning, it is not a what. A lie. What? But some figure of the truth, huh?

[57:37] Otherwise, all things which by wise men and holy men, right, or also by the Lord Himself, right, all that is said figuratively, right, would be regarded as what? False. Yeah, as lies, right? Because according to

[58:00] accustomed understanding, truth does not consist in such things said, huh? But just as things said, so also things imagined are made without lie to signify something, right? And thus it is what.

[58:25] Yeah. So what does what does John the Baptist call the Pharisees there? vipers Yeah. Is he lying there? Because they're not vipers. And Christ speaks of him as being whitened sepulchres or something, in uh filled with sort of bones and so on. Is he lying there? Now, one of those passages I use for talking about figurative speeches, where Thomas is. Commenting on a passage in Saint Paul where he speaks ironically, right?

[59:10] And Thomas is saying, "We're not lying here." And then he stops to explain what irony is, right? That's one of the figures of speech, right? But where you say the opposite, you mean.

[59:23] Example I always gave in class was if I come up here the weekend, I find you drunk under the table, I say, "What a fine example of an Assumption College student!" Am I lying? You know what I mean, right?

[59:39] So when someone's mean to us, we always say, "Gee, you're nice." Now, are we lying? See, we're speaking what figuratively, right? So when Christ appears, this is not speaking, but but something. Like speaking figuratively, right? When he appears, in another what? effigy, right? Is he uh, being false? Is he deceiving?

[1:00:22] In regards to those who didn't have as much faith, he appeared to them now. But what about Mary Magdalene? Well, maybe at first she was, you know, thought his body just been moved by the. She wasn't firm yet, now.

[1:01:06] To a second, it should be said that, as Augustine says in the book on the agreement of the Gospels, the Lord was able to what? To transform his flesh, right?

[1:01:21] That. another true thing. Was really other than they were accustomed to behold. Yeah. Sometimes, also before his passion, that he was transformed the mountain, right? And his face what shined as the sun.

[1:01:53] But not. now was it done, right? If we're not. incongruously, we take this impediment in our eyes to have been from Satan, but they not know what Jesus, right? Whence Luke twenty-four says that their eyes were held, lest they would what? Know him. But they're held by the demons, or what? That's what he seems to be saying Excuse me, saying there, right? I mean, he's quoting Augustine there, right then.

[1:02:36] But not always by the demons. the mountain was not that. But non ita num factum es. This is not a taking case in this case, right? Where it might be due to Satan, right? But the one the mountain was not right.

[1:03:07] But he could change his appearance. Now the third objection was saying now that how can they be certain about this right. The one line scripture right. To the third, it should be said that that reason would follow if from the sight of an alien effigy, right? They were not then reduced to truly seeing right. The effigy of Christ, For as Augustine there says,

[1:03:50] "So much by Christ was made permission that in the foresaid way their eyes were held, but up until the what sacrament of the bread when he broke the bread and they recognized him right, huh?

[1:04:09] That partaking that by the unity of his body, they're partaking of that, I guess. There was removed. Once understood to remove the impediment of the enemy, right? That they might know Christ, right?

[1:04:28] Whence there is joined that are added that open were their eyes to knowing him, right? Not that before they walked with eyes closed, but there was in them something that did not allow them to what recognize what they saw, which some humor or cloud could do, right? Okay.

[1:05:10] Okay, now we're down to take a break now. or you wanna... for a break here. before we get down to the last two articles here.