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It is of faith that the Word assumed a real body, and not a phantom
or shadow. This truth has been frequently defined in such councils as
Nicaea, Ephesus, Constantinople, Chalcedon, and
others,[718] against the Marcionites and Manichaeans, who
attribute to Christ the semblance of a body, because they thought
every body comes from the principle of evil, and is evil. Simon
Magus, Saturninus, and Basilides are likewise condemned. This
latter heresiarch, says St. Irenaeus,[719] maintained that
Simon of Cyrene was crucified instead of Jesus, who exchanged
external figure and countenance with Simon of Cyrene.
Scriptural proof. In the New Testament we read: "The Word was
made flesh."[720] And again: "Every spirit which confesseth
that Jesus Christ is come in the flesh, is of God. And every
spirit that dissolveth Jesus, is not of God."[721] St. Paul
says: "Concerning His Son, who was made to Him of the seed of
David, according to the flesh."[722] Christ speaking of
Himself, says: "Behold we go up to Jerusalem, and the Son of man
shall be betrayed..., and crucified, and the third day He shall
rise again."[723] Finally, after the Resurrection, Jesus
said: "Handle and see; for a spirit hath not flesh and bones, as
you see Me to have."[724]
Theological proof. It is taken especially from the arguments proposed
by the Fathers, especially from Tertullian,[725] and from St.
Irenaeus.[726]
Three reasons are given in the body of the article. 1. Christ would
not be a true man if He did not have a true body. 2. If Christ is
not truly man, then He did not truly die, as narrated in the
Gospels. 3. Jesus did not speak the truth when He said: "Handle
and see; for a spirit hath not flesh and bones, as you see Me to
have."[727]
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