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First Article:
Christ ought not to have immediately manifested Himself to all after
His resurrection, but to some, who were as witnesses to make known
His resurrection to others. For such things as concern future glory
are beyond the common knowledge of mankind. Hence St. Thomas says:
"Christ appeared first to the women... because the women, whose
love for our Lord was more persistent, so much so that when even the
disciples withdrew from the sepulcher they did not depart, were the
first to see Him rising in glory."[2301] And again he says:
"A woman is not to be allowed to teach publicly in church; but she
may be permitted to give familiar instruction to some
privately."[2302] Therefore, as St. Ambrose says: "A
woman is sent to them who are of her household, but not to the people
to bear witness to the Resurrection."[2303] It is a pious and
probable opinion that Christ first appeared to the Blessed Virgin
His Mother; the affection of the Son for His most loving mother is
the reason for this assertion. Such is the teaching of Abbot
Rupert, St. Albert the Great, St. Bonaventure, and several
more recent commentators.[2304]
Second Article:
Christ's actual resurrection should not have been seen by His
disciples, because the divinely established order is that those things
above men's knowledge be revealed to them by angels, or at least it is
the accustomed way for these to be proclaimed by angels.
Second objection of St. Thomas. "In order to have certainty of
faith, the disciples saw Christ ascend into heaven.[2305]
Therefore it seems for the same reason that Christ ought to have been
seen to rise again by the disciples."
Reply to second objection. "Christ's ascension as to its term,
wherefrom, was not above men's common knowledge, but only as to its
term whereunto.... Thus the disciples did not see how Christ
raised from the earth was received into heaven."[2306]
Third Article:
Christ ought not to have lived continually with His disciples after
His resurrection because, for the manifestation of the glory of Him
who rose, this was not befitting, lest it might seem He rose to the
same life as before. "But it is unknown, " says St. Thomas,
"in what places He was bodily present in the meantime, since
Scripture is silent and His dominion is in every place."[2307]
St. Thomas observes[2308] that there were apparitions not
mentioned in the Gospels; for St. Paul records the appearance to
five hundred brethren at once,[2309] afterward to
James,[2310] and yet these are not mentioned by the
Evangelists.
Hence several authors think that between the times of the ten
apparitions recorded in the Gospels, it is very probable that Christ
was for some time with His most beloved Mother.
What is the meaning of these words of Christ to Magdalen: "Do not
touch Me, for I am not yet ascended to My Father"?[2311]
St. Thomas gives the following explanation: "If you say that
Christ wished to be touched by the disciples, but not by the women,
this cannot be; for it is said of Magdalen and the other women that
they came up and took hold of His feet, and adored
Him."[2312] But St. John Chrysostom is of the opinion that
Christ first said to Magdalen, "Do not touch Me, " as if to
say: "Do not think that I am still mortal and living with you the
same way as before."[2313]
Fourth Article:
Christ appeared in His own shape to some who were well disposed to
believe; but in another shape to those who already seemed to be getting
tepid in their faith. Such is the view of St. Gregory the
Great.[2314]
Fifth And Sixth Articles
Christ by various testimonies and signs sufficiently proved the truth
of His resurrection. The first testimony is given by Christ to the
disciples on their way to Emmaus, as recorded in the
Gospel.[2315] The second testimony is when the
angels[2316] announced the Resurrection to the women. The third
is when He appeared bodily present to the eyes of His disciples, in
His own shape, conversing with them, eating, drinking with them,
allowing them to touch Him, and showing them His scars.[2317]
The fourth is where He asserted that it is He Himself confirming
this assertion by miracles, by passing through closed
doors,[2318] on the occasion of the catch of the vast number of
fishes,[2319] and when He ascended into heaven.[2320]
The objection is raised that even the angels appeared in human form and
spoke, and yet they were not truly human.
St. Thomas replies to this objection by saying that the angels who
appeared in human form did not assert that they were truly men, and
they did not work miracles in confirmation of this assertion. Hence
all the above-mentioned arguments and signs "taken collectively
perfectly manifest Christ's resurrection, especially owing to the
testimonies of the Scriptures, the saying of the angels, and even
Christ's own assertion supported by miracles."[2321]
Moreover, in the treatise on revelation, it is shown apologetically
that the testimony of the apostles invincibly proves the truth of
Christ's resurrection. This argument is ably set forth by Billuart
in his treatise on Christ's resurrection.
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