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Objection 1: It would seem that Christ was buried in an unbecoming
manner. For His burial should be in keeping with His death. But
Christ underwent a most shameful death, according to Wis. 2:20:
"Let us condemn Him to a most shameful death." It seems therefore
unbecoming for honorable burial to be accorded to Christ, inasmuch as
He was buried by men of position---namely, by Joseph of
Arimathea, who was "a noble counselor," to use Mark's expression
(Mk. 15:43), and by Nicodemus, who was "a ruler of the
Jews," as John states (Jn. 3:1).
Objection 2: Further, nothing should be done to Christ which might
set an example of wastefulness. But it seems to savor of waste that in
order to bury Christ Nicodemus came "bringing a mixture of myrrh and
aloes about a hundred pounds weight," as recorded by John
(19:39), especially since a woman came beforehand to anoint His
body for the burial, as Mark relates (Mk. 14:28).
Consequently, this was not done becomingly with regard to Christ.
Objection 3: Further, it is not becoming for anything done to be
inconsistent with itself. But Christ's burial on the one hand was
simple, because "Joseph wrapped His body in a clean linen cloth,"
as is related by Matthew (27:59), "but not with gold or gems,
or silk," as Jerome observes: yet on the other hand there appears to
have been some display, inasmuch as they buried Him with fragrant
spices (Jn. 19:40). Consequently, the manner of Christ's
burial does not seem to have been seemly.
Objection 4: Further, "What things soever were written,"
especially of Christ, "were written for our learning," according to
Rm. 15:4. But some of the things written in the Gospels
touching Christ's burial in no wise seem to pertain to our
instruction---as that He was buried "in a garden . . . "in a
tomb which was not His own, which was "new," and "hewed out in a
rock." Therefore the manner of Christ's burial was not becoming.
On the contrary, It is written (Is. 11:10): "And His
sepulchre shall be glorious."
I answer that, The manner of Christ's burial is shown to be seemly
in three respects. First, to confirm faith in His death and
resurrection. Secondly, to commend the devotion of those who gave
Him burial. Hence Augustine says (De Civ. Dei i): "The
Gospel mentions as praiseworthy the deed of those who received His
body from the cross, and with due care and reverence wrapped it up and
buried it." Thirdly, as to the mystery whereby those are molded who
"are buried together with Christ into death" (Rm. 6:4).
Reply to Objection 1: With regard to Christ's death, His
patience and constancy in enduring death are commended, and all the
more that His death was the more despicable: but in His honorable
burial we can see the power of the dying Man, who, even in death,
frustrated the intent of His murderers, and was buried with honor:
and thereby is foreshadowed the devotion of the faithful who in the time
to come were to serve the dead Christ.
Reply to Objection 2: On that expression of the Evangelist (Jn.
19:40) that they buried Him "as the manner of the Jews is to
bury," Augustine says (Tract. in Joan. cxx): "He admonishes
us that in offices of this kind which are rendered to the dead, the
custom of each nation should be observed." Now it was the custom of
this people to anoint bodies with various spices in order the longer to
preserve them from corruption [Catena Aurea in Joan. xix].
Accordingly it is said in De Doctr. Christ. iii that "in all such
things, it is not the use thereof, but the luxury of the user that is
at fault"; and, farther on: "what in other persons is frequently
criminal, in a divine or prophetic person is a sign of something
great." For myrrh and aloes by their bitterness denote penance, by
which man keeps Christ within himself without the corruption of sin;
while the odor of the ointments expresses good report.
Reply to Objection 3: Myrrh and aloes were used on Christ's body
in order that it might be preserved from corruption, and this seemed to
imply a certain need (in the body): hence the example is set us that
we may lawfully use precious things medicinally, from the need of
preserving our body. But the wrapping up of the body was merely a
question of becoming propriety. And we ought to content ourselves with
simplicity in such things. Yet, as Jerome observes, by this act was
denoted that "he swathes Jesus in clean linen, who receives Him with
a pure soul." Hence, as Bede says on Mark 15:46: "The
Church's custom has prevailed for the sacrifice of the altar to be
offered not upon silk, nor upon dyed cloth, but on linen of the
earth; as the Lord's body was buried in a clean winding-sheet."
Reply to Objection 4: Christ was buried "in a garden" to express
that by His death and burial we are delivered from the death which we
incur through Adam's sin committed in the garden of paradise. But
for this "was our Lord buried in the grave of a stranger," as
Augustine says in a sermon (ccxlviii), "because He died for the
salvation of others; and a sepulchre is the abode of death." Also
the extent of the poverty endured for us can be thereby estimated:
since He who while living had no home, after death was laid to rest in
another's tomb, and being naked was clothed by Joseph. But He is
laid in a "new" sepulchre, as Jerome observes on Mt. 27:60,
"lest after the resurrection it might be pretended that someone else
had risen, while the other corpses remained. The new sepulchre can
also denote Mary's virginal womb." And furthermore it may be
understood that all of us are renewed by Christ's burial; death and
corruption being destroyed. Moreover, He was buried in a monument
"hewn out of a rock," as Jerome says on Mt. 27:64, "lest,
if it had been constructed of many stones, they might say that He was
stolen away by digging away the foundations of the tomb." Hence the
"great stone" which was set shows that "the tomb could not be opened
except by the help of many hands. Again, if He had been buried in
the earth, they might have said: They dug up the soil and stole Him
away," as Augustine observes [Catena Aurea]. Hilary
(Comment. in Matth. cap. xxxiii) gives the mystical
interpretation, saying that "by the teaching of the apostles, Christ
is borne into the stony heart of the gentile; for it is hewn out by the
process of teaching, unpolished and new, untenanted and open to the
entrance of the fear of God. And since naught besides Him must enter
into our hearts, a great stone is rolled against the door."
Furthermore, as Origen says (Tract. xxxv in Matth.): "It was
not written by hazard: 'Joseph wrapped Christ's body in a clean
winding-sheet, and placed it in a new monument,'" and that "'he
rolled a great stone,' because all things around the body of Jesus
are clean, and new, and exceeding great."
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