's body fell by death; namely,
inasmuch as the soul which was its formal perfection was separated
from it. Hence, in order for it to be a true resurrection, it was
necessary for the same body of Christ to be once more united with the
same soul. And since the truth of the body's nature is from its form
it follows that Christ's body after His Resurrection was a true body,
and of the same nature as it was before. But had His been an
imaginary body, then His Resurrection would not have been true, but
apparent.

Reply Obj. 1: Christ's body after His Resurrection, not by miracle
but from its glorified condition, as some say, entered in among the
disciples while the doors were shut, thus existing with another body
in the same place. But whether a glorified body can have this from
some hidden property, so as to be with another body at the same time
in the same place, will be discussed later (Suppl., Q. 83, A. 4) when
the common resurrection will be dealt with. For the present let it
suffice to say that it was not from any property within the body, but
by virtue of the Godhead united to it, that this body, although a
true one, entered in among the disciples while the doors were shut.
Accordingly Augustine says in a sermon for Easter (ccxlvii) that some
men argue in this fashion: "If it were a body; if what rose from the
sepulchre were what hung upon the tree, how could it enter through
closed doors?" And he answers: "If you understand how, it is no
miracle: where reason fails, faith abounds." And (Tract. cxxi super
Joan.) he says: "Closed doors were no obstacle to the substance of a
Body wherein was the Godhead; for truly He could enter in by doors
not open, in whose Birth His Mother's virginity remained inviolate."
And Gregory says the same in a homily for the octave of Easter (xxvi
in Evang.).

Reply Obj. 2: As stated above (Q. 53, A. 3), Christ rose to the
immortal life of glory. But such is the disposition of a glorified
body that it is spiritual, i.e. subject to the spirit, as the Apostle
says (1 Cor. 15:44). Now in order for the body to be entirely subject
to the spirit, it is necessary for the body's every action to be
subject to the will of the spirit. Again, that an object be seen is
due to the action of the visible object upon the sight, as the
Philosopher shows (De Anima ii). Consequently, whoever has a
glorified body has it in his power to be seen when he so wishes, and
not to be seen when he does not wish it. Mor