hich we make pretense is a falsehood; but when what we pretend
has no meaning then is it a falsehood. But when our pretense has some
signification, it is not a lie, but a figure of the truth; otherwise
everything said figuratively by wise and holy men, or even by our
Lord Himself, would be set down as a falsehood, because it is not
customary to take such expressions in the literal sense. And deeds,
like words, are feigned without falsehood, in order to denote
something else." And so it happened here, as has been said.

Reply Obj. 2: As Augustine says (De Consens. Evang. iii): "Our Lord
could change His flesh so that His shape really was other than they
were accustomed to behold; for, before His Passion He was
transfigured on the mountain, so that His face shone like the sun.
But it did not happen thus now." For not without reason do we
"understand this hindrance in their eyes to have been of Satan's
doing, lest Jesus might be recognized." Hence Luke says (24:16) that
"their eyes were held, that they should not know Him."

Reply Obj. 3: Such an argument would prove, if they had not been
brought back from the sight of a strange shape to that of Christ's
true countenance. For, as Augustine says (De Consens. Evang. iii):
"The permission was granted by Christ," namely, that their eyes
should be held fast in the aforesaid way, "until the Sacrament of the
bread; that when they had shared in the unity of His body, the
enemy's hindrance may be understood to have been taken away, so that
Christ might be recognized." Hence he goes on to say that "'their
eyes were opened, and they knew Him'; not that they were hitherto
walking with their eyes shut; but there was something in them whereby
they were not permitted to recognize what they saw. This could be
caused by the darkness or by some kind of humor."
_______________________

FIFTH ARTICLE [III, Q. 55, Art. 5]

Whether Christ Should Have Demonstrated the Truth of His Resurrection
by Proofs?

Objection 1: It would seem that Christ should not have demonstrated
the truth of His Resurrection by proofs. For Ambrose says (De Fide,
ad Gratian. i): "Let there be no proofs where faith is required." But
faith is required regarding the Resurrection. Therefore proofs are
out of place there.

Obj. 2: Further, Gregory says (Hom. xxvi): "Faith has no merit where
human reason supplies the test." But it was no part of Christ's
office to void the merit of faith. Consequently, it was not for