of different glory." It likewise was part of
the property of glory that "He vanished suddenly from their eyes," as
related in the last chapter of Luke; because thereby it was shown
that it lay in His power to be seen or not seen; and this belongs to
a glorified body, as stated above (Q. 54, A. 1, ad 2, A. 2, ad 1).

Reply Obj. 1: Each separate argument would not suffice of itself for
showing perfectly Christ's Resurrection, yet all taken collectively
establish it completely, especially owing to the testimonies of the
Scriptures, the sayings of the angels, and even Christ's own
assertion supported by miracles. As to the angels who appeared, they
did not say they were men, as Christ asserted that He was truly a
man. Moreover, the manner of eating was different in Christ and the
angels: for since the bodies assumed by the angels were neither
living nor animated, there was no true eating, although the food was
really masticated and passed into the interior of the assumed body:
hence the angels said to Tobias (12:18, 19): "When I was with
you . . . I seemed indeed to eat and drink with you; but I use an
invisible meat." But since Christ's body was truly animated, His
eating was genuine. For, as Augustine observes (De Civ. Dei xiii),
"it is not the power but the need of eating that shall be taken away
from the bodies of them who rise again." Hence Bede says on Luke
24:41: "Christ ate because He could, not because He needed."

Reply Obj. 2: As was observed above, some proofs were employed by
Christ to prove the truth of His human nature, and others to show
forth His glory in rising again. But the condition of human nature,
as considered in itself, namely, as to its present state, is opposite
to the condition of glory, as is said in 1 Cor. 15:43: "It is sown in
weakness, it shall rise in power." Consequently, the proofs brought
forward for showing the condition of glory, seem to be in opposition
to nature, not absolutely, but according to the present state, and
conversely. Hence Gregory says (Hom. xxvi in Evang.): "The Lord
manifested two wonders, which are mutually contrary according to
human reason, when after the Resurrection He showed His body as
incorruptible and at the same time palpable."

Reply Obj. 3: As Augustine says (Tract. cxxi super Joan.), "these
words of our Lord, 'Do not touch Me, for I am not yet ascended to My
Father,'" show "that in that woman there is a figure of the Church of
the Gentiles, which did not