in the human body; just as
variously colored glass derives its splendor from the sun's radiance,
according to the mode of the color. But as it lies within the power
of a glorified man whether his body be seen or not, as stated above
(A. 1, ad 2), so is it in his power whether its splendor be seen or
not. Accordingly it can be seen in its color without its brightness.
And it was in this way that Christ's body appeared to the disciples
after the Resurrection.

Reply Obj. 2: We say that a body can be handled not only because of
its resistance, but also on account of its density. But from rarity
and density follow weight and lightness, heat and cold, and similar
contraries, which are the principles of corruption in elementary
bodies. Consequently, a body that can be handled by human touch is
naturally corruptible. But if there be a body that resists touch, and
yet is not disposed according to the qualities mentioned, which are
the proper objects of human touch, such as a heavenly body, then such
body cannot be said to be handled. But Christ's body after the
Resurrection was truly made up of elements, and had tangible
qualities such as the nature of a human body requires, and therefore
it could naturally be handled; and if it had nothing beyond the
nature of a human body, it would likewise be corruptible. But it had
something else which made it incorruptible, and this was not the
nature of a heavenly body, as some maintain, and into which we shall
make fuller inquiry later (Suppl., Q. 82, A. 1), but it was glory
flowing from a beatified soul: because, as Augustine says (Ep. ad
Dioscor. cxviii): "God made the soul of such powerful nature, that
from its fullest beatitude the fulness of health overflows into the
body, that is, the vigor of incorruption." And therefore Gregory says
(Hom. in Evang. xxvi): "Christ's body is shown to be of the same
nature, but of different glory, after the Resurrection."

Reply Obj. 3: As Augustine says (De Civ. Dei xiii): "After the
Resurrection, our Saviour in spiritual but true flesh partook of meat
with the disciples, not from need of food, but because it lay in His
power." For as Bede says on Luke 24:41: "The thirsty earth sucks in
the water, and the sun's burning ray absorbs it; the former from
need, the latter by its power." Hence after the Resurrection He ate,
"not as needing food, but in order thus to show the nature of His
risen body." Nor does it follow that His was an animal body tha