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 The Resurrection in the flesh of Our Lord and Saviour Jesus Christ - the absolute meaning of Easter - properly called the Resurrection of The Lord Jesus Christ.
From above quote: "The physical body lies in state of no return whilst the soul rest awaiting for the final call, salvation and eternal life." ...physical body lies in state of no return I hope you don't mean that as it is written. As it is written it is total apostate heresy that denies the final resurrection in the flesh of all men which is guaranteed by The Lord Jesus Christ at His return from heaven in the same flesh in which He arose from the dead and ascended into heaven. To provide absolute understanding of the truth of His own Resurrection which at that time was in the future and now has already happened two thousand years ago and to provide absolute understanding of the truth of our resurrection in our same bodies we have now when Our Lord Jesus Christ returns from heaven with all of His elect angels, Our Lord Jesus Christ raised Lazarus from the dead. JOHN 11 CHAPTER XI. Christ raises Lazarus to life. The rulers resolve to put him to death. 1 Now there was a certain man sick, named Lazarus, of Bethania, of the town of Mary, and of Martha, her sister. 2 (And Mary was she *that anointed the Lord with ointment, and wiped his feet with her hair: whose brother, Lazarus, was sick.) 3 His sisters, therefore, sent to him, saying; Lord, behold, he whom thou lovest, is sick. 4 And Jesus hearing it, said to them; This sickness is not unto death, but for the glory of God: that the Son of God may be glorified by it. 5 Now Jesus loved Martha, and her sister Mary, and Lazarus. 6 When he had heard, therefore, that he was sick, he still remained in the same place two days. 7 Then after that he said to his disciples; Let us go into Judea again. 8 The disciples say to him; Rabbi, the Jews but just now sought to stone thee: and goest thou thither again? 9 Jesus answered: Are there not twelve hours of the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world: 10 But if he walk in the night, he stumbleth, because the light is not in him. 11 These things he said: and after that he said to them; Lazarus, our friend, sleepeth: but I go that I may awake him out of sleep. 12 His disciples, therefore, said; Lord, if he sleep, he shall do well. 13 But Jesus spoke of his death: and they thought that he spoke of the repose of sleep. 14 Then, therefore, Jesus said to them plainly; Lazarus is dead. 15 And I am glad, for your sake, that I was not there, that you may believe: but let us go to him. 16 Then Thomas, who is called Didymus, said to his fellow-disciples: Let us also go, that we may die with him. 17 Jesus therefore came: and found that he had been four days already in the grave. 18 (Now Bethania was near Jerusalem, about fifteen furlongs off.) 19 And many of the Jews were come to Martha, and Mary, to comfort them concerning their brother. 20 Martha, therefore, as soon as she heard that Jesus wast come, went to meet him: but Mary sat at home. 21 Martha therefore said to Jesus: Lord, if thou hadst been here, my brother had not died: 22 But now also I know that whatsoever thou wilt ask of God, God will give it thee. 23 Jesus saith to her: Thy brother shall rise again. 24 Martha saith to him; I know that he shall rise again,* in the resurrection at the last day. 25 Jesus said to her; I am the resurrection, and the life: *he that believeth in me, although he be dead, shall live: 26 And every one that liveth, and believeth in me, shall not die for ever. Believest thou this? 27 She saith to him; Yea, Lord, I have believed that thou art Christ, the Son of the living God, who art come into this world. 28 And when she had said these things, she went, and called her sister, Mary, secretly, saying; The master is come, and calleth for thee. 29 She, as soon as she heard this, riseth quickly, and cometh to him. 30 For Jesus was not yet come into the town: but he was still in that place where Martha had met him. 31 The Jews, therefore, who were with her in the house, and comforted her, when they saw Mary that she rose up speedily and went out, followed her, saying; She goeth to the grave to weep there. 32 When Mary, therefore, was come where Jesus was, seeing him, she fell down at his feet, and saith to him: Lord; if thou hadst been here, my brother had not died. 33 When Jesus, therefore, saw her weeping, and the Jews that were come with her weeping, he groaned in the spirit, and troubled himself. 34 And said; Where have you laid him? They say to him; Lord, come and see. 35 And Jesus wept. 36 The Jews, therefore, said; Behold how he loved him. 37 But some of them said: *Could not he that opened the eyes of the man born blind, have caused that this man should not die? 38 Jesus, therefore, again groaning in himself, cometh to the sepulchre: Now it was a cave: and a stone was laid over it. 39 Jesus saith; Take away the stone. Martha, the sister of him that was dead, saith to him; Lord, by this time he stinketh, for he is now of four days. 40 Jesus saith to her; Did not I say to thee, that if thou believe, thou shalt see the glory of God? 41 They took, therefore, the stone away: And Jesus, lifting up his eyes, said; Father, I give thee thanks that thou hast heard me. 42 And I knew that thou hearest me always; but because of the people who stand about, have I said it: that they may believe that thou hast sent me. 43 When he had said these things, he cried with a loud voice: Lazarus, come forth. 44 And presently he that had been dead came forth, bound feet and hands with winding-bands; and his face was bound about with a napkin. Jesus said to them; Loose him, and let him go. 45 Many, therefore, of the Jews, who were come to Mary and Martha, and had seen the things that Jesus did, believed in him. 46 But some of them went to the Pharisees, and told them the things that Jesus had done. 47 The chief priests, therefore, and the Pharisees, gathered a council, and said; What do we, for this man doth many miracles? 48 If we let him alone so, all men will believe in him: And the Romans will come, and take away our place and nation. 49 *But one of them, named Caiphas, being the high priest that year, said to them; You know nothing at all. 50 Neither do you consider that it is expedient for you that one man should die for the people, and that the whole nation perish not. 51 And this he spoke not of himself: but being the high priest of that year, he prophesied that Jesus should die for the nation. 52 And not only for the nation, but to gather together in one the children of God, that were dispersed. 53 From that day, therefore, they devised to put him to death. 54 Wherefore Jesus walked no more openly among the Jews, but he went into a country near the desert, unto a city that is called Ephrem, and there he abode with his disciples. 55 And the Pasch of the Jews was at hand: and many from the country went up to Jerusalem before the Pasch, to purify themselves. 56 They sought, therefore, for Jesus: and they discoursed one with another, standing in the temple: What think you, that he is not come to the festival day? And the chief priests and Pharisees had given a commandment, that if any man knew where he was, he should tell, that they might apprehend him. ____________________ * 2: Matt. xxvi. 7.; Luke vii. 31.; Infra xii. 3. 24: Luke xiv. 14.; Supra v. 2. 25: Supra vi. 40. 37: Supra ix. 6. 49: Infra xviii. 14. ==================== JOHN 11 CHAPTER XI. Ver. 25. I am the resurrection, and the life. That is, the author of both. Wi. — I am the resurrection, I am he who will at the last day raise him up; I can, therefore, if I will, raise him up now also. S. Aust. Ver. 27. Thou art Christ, the Son of the living God. Martha breaks out into an act of perfect faith. See C. i. v. 49. Wi. Ver. 31. It was customary to visit, occasionally, the sepulchres, there to weep over the deceased. V. Ver. 33. He groaned in the spirit, and troubled himself. The Latin and Greek, both in this and the 38th verse, express a more than ordinary inward trouble. Christ, as he was truly man, had the affections and passions of human nature; yet so that he was master, even of the first motions, which could not raise in him any disturbance or disorderly inclinations. He permitted, therefore, and, as it is said, raised in himself these affections of compassion and grief at this time. Wi. Ver. 34. Where have you laid him? He asks what he knows, says S. Aug. to raise their attention, their faith, hope, &c. Wi. Ver. 35. Jesus wept. A mark of his human nature, when he was going to give them a proof of his divinity, in raising the dead to life. Wi. — The tears of the disconsolate sisters called forth tears from the tender commiseration of Jesus. Nor was it unworthy the Son of God to shed tears. See Luke xix. 41. About to give proofs of his divinity in raising the dead, he is pleased to give, first, undoubted proofs of his humanity, that he might shew himself both God and man. Ver. 39. Take away the stone. He could have done this by his word and command; or he could have made Lazarus come out without taking off the stone; he needed not to pray, who could do and command every thing. Wi. Ver. 41. Father, I give thee thanks, that thou hast heard me. He knew that what he asked, even as man, must needs be granted; but he prayed for our instruction. Wi. — Christ was about to pray for the resurrection of Lazarus; but his eternal Father, who alone is good, prevented his petition, and heard it before he presented it. Therefore does Christ begin his prayer, by returning his almighty Father thanks for having granted his request. Orig. tract. 18. in Joan. Ver. 43. He cried with a loud voice: Lazarus come forth. His will had been sufficient. He calls upon the dead man, says S. Chrys. as if he had been living; and it is no sooner said than done. Wi. On the last day when Our Lord Jesus Christ commands this of all people that have ever lived, ALL will rise in the same bodies they possessed in life and come to the General Judgement before Our Lord Jesus Christ. __________________________________________________________________ MATTHEW 27 CHAPTER XXVII. The continuation of the history of the passion of Christ. His death and burial. 66 And they departing, made the sepulchre sure, with guards, sealing the stone. MATTHEW 27 CHAPTER XXVII. Ver. 66. They departing. See how beyond the possibility of contradiction these precautions prove the reality of Christ's resurrection, and how the inveterate enemies of Christ become unwilling witnesses of it; for, since the sepulchre was guarded, there was an impossibility of any deceit on the part of the disciples. Now, if the least deceit was utterly impracticable, then indeed Christ our Lord was infallibly risen; and to remove every, the least possibility of deceit, Pilate would not permit the soldiers alone to seal up the monument. S. Thos. Aquin. — The high priests made the sepulchre sure, sealing the stone at the entrance of the monument with the public seal, [the software here doesn't do Greek], proof against all fraud, either of corrupt guards or of designing followers, as Darius did, (Daniel vi. 17.) that no violence might be offered him. All this diligence, on the part of the enemies of the Christian faith, was permitted by divine Providence, that our faith in Christ's resurrection might be more certain, his glory greater, and the minds of the people better disposed to believe. Jans. MATTHEW 28 CHAPTER XXVIII. The resurrection of Christ. His commission to his disciples. 1 And *in the end of the sabbath, when it began to dawn towards the first day of the week, came Mary Magdalene, and the other Mary, to see the sepulchre. 2 And behold there was a great earthquake. For an Angel of the Lord descended from heaven: and coming, rolled back the stone, and sat upon it. 3 And his countenance was as lightning, and his raiment as snow. 4 And for fear of him, the guards were struck with terror, and became as dead men. 5 And the angel answering, said to the women: Fear not you: for I know that you seek Jesus who was crucified: 6 He is not here; for he is risen, as he said. Come, and see the place where the Lord was laid. 7 And going quickly, tell ye his disciples that he is risen: and behold he will go before you into Galilee: there you shall see him. Lo, I have foretold it to you. 8 And they went out quickly from the sepulchre, with fear and great joy, running to tell his disciples. 9 And behold Jesus met them, saying: All hail. But they came up and took hold of his feet, and worshipped him. 10 Then Jesus said to them: Be not afraid. Go, tell my brethren that they go into Galilee, there they shall see me. 11 Now when they were departed, behold some of the guards came into the city, and told the chief priests all things that had been done. 12 And they being assembled together with the ancients, having taken counsel, they gave a great sum of money to the soldiers; 13 Saying: Say you, that his disciples came by night, and stole him away when we were asleep. 14 And if the governor shall hear this, we will persuade him, and secure you. 15 So they, taking the money, did as they were taught. And this word was spread abroad among the Jews even unto this day. 16 And the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them. 17 And seeing him, they adored: but some doubted. 18 And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth. 19 *Going, therefore, teach ye all nations: baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; 20 Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. ____________________ * 1: A.D. 33.; Mark xvi. 1.; John xx. 1. 19: Mark xvi. 15. ==================== [note: the Greek won't print here] MATTHEW 28 CHAPTER XXVIII. Ver. 1.[1] And in the end of the sabbath, when it began to dawn towards the first day of the week. According to the letter, in the evening of the sabbath, which began to dawn on the first of the sabbath; (or of the sabbaths in the common Greek copies.) This latter translation, which is that of the Rheims Testament, is certainly more according to the letter, and more obscure than it need to be. First, by translating, on the first of the sabbath, where sabbath is taken for a week, as in other places, Luke xviii. 12. Acts xx. 7. and 1 Cor. xvi. 2. It may therefore here be literally translated, on the first day of the week. Secondly, By the evening, is here meant the night: for in the Scriptures, both the Latin and Greek word, which we find in this place, not only signifies that time which we commonly call the evening, but is also put for the whole night itself, and for the time from sunset to sunrise next morning. Thus it is taken in the first chapter of Genesis, where, in the computation of natural days of 24 hours, all the hours in which it was dark, are called vespere, in the Sept. And all the hours in which it was light, are called mane, . et factum est vespere & mane dies unus, i.e. primus. And from the fourth day, on which were created sun and moon, by vespere was understood all the time from the sun setting on such parts of the earth, to its rising to them again: and mane signified all the day, or the hours that the sun appeared to the like parts of the earth. Therefore, the literal and proper sense of the verse is: in the night, i.e. in the latter part of the night of the sabbath, or after the sabbath, towards the morning of the first day of the week. And that in this place is signified the latter part of the night, and not what is commonly called the evening, appears first by the following words, when it began to dawn, or to be light. Secondly, It appears by the other evangelists. S. Mark (xvi. 1.) says, when the sabbath was past . . . very early in the morning. S. Luke says, (xxiv. 1,) very early in the morning. S. John (xx. 1.) says of Mary Magdalene, that she came in the morning, when it was yet dark. From all which it is plain, that Mary Magdalene, and the other pious women, came to the sepulchre at the end of the night after the sabbath-day, or when it began to be light, and about sunrise on the first day of the week, on our Sunday. — There may indeed be some doubt whether the Latin word vesperè be not an adverb, corresponding to the Greek , serò. And then it may be translated with Dr. Wells: late in the night after the sabbath, as it began to dawn towards the first day of the week. But this makes no difference at all as to the sense. And the other Mary, &c. S. Mark says, Mary, the mother of James and Salome. S. Luke also names Joanna, who was wife to Chusa, Herod's steward. These women had rested the sabbath, and as soon as it was over, i.e. after sunset, they bought spices, and prepared them in the night, in order to embalm the body next morning. Wi. Ver. 2. Behold . . an angel. The angel did not remove the stone to afford a passage to Christ when he arose; for Christ most certainly arose before the angel appeared; but he removed the stone to prepare the way for the women, and to shew the soldiers that Christ was arisen. He sat on the stone, that the women might know he had removed it; and, in the second place, that they might not be terrified at the appearance of the soldiers; for he exhorted them not to fear, but to come and see; and lastly, to prevent the soldiers from putting in another body, had they been so disposed. The holy women seem not to have known that there were guards placed near the sepulchre; otherwise they would not have been so solicitous who should roll away the stone for them, as how they should deceive the guards and break the seal. Tirinus. — For an angel of the Lord. This angel, who came to testify Christ's resurrection, removed the great stone; but Christ was risen before, who according to all the fathers, says Estius, rose, the sepulchre being yet shut.[2] — S. Matthew and S. Mark name but one angel; S. Luke and S. John name two. It may be answered, that the women saw one at one time, and two at another: one upon the stone, out of the monument; (which also frightened the guards) afterwards this angel disappeared, and the women coming near, and looking into the vault, saw two angels, when he that was on the right side said, why seek you him that is living, among the dead? — Another difference to be observed, is, that S. Matthew, Mark and John tell us, that the angel, or angels, sat; and S. Luke, that they stood: they might sit at one time, and stand at another. Besides that in the style of the Scriptures, standing, or sitting, many times imply no more than that they were present there. — In the third place, we take notice that Mary Magdalene seems to have come running to S. Peter, and S. John, as soon as she saw the stone removed, with these words, They have taken away the Lord . . . and we know not where they have laid him: John xx. 2, we do not there read that she said any thing of the angels. Or perhaps S. Peter and S. John ran away before they heard all that Magdalene had to say. In all these there is no contradiction; and the difficulties rise only from this, that each evangelist does not relate all the circumstances. Wi. Ver. 4. The guards were struck, &c. Fear and astonishment seized upon them, because they had not that charity for our Redeemer, of which he is so deserving; and they became petrified, like statues, at the thought that the crucified Jesus was arisen from the sepulchre. For these men guarded the sacred tomb, actuated more by passion and cruelty than by any sentiment of love and duty. Rabanus. Ver. 5. It is not yours to fear, who love Jesus Christ: let those rather fear, who through hatred have crucified Jesus. All such, if they do not repent of their wickedness, must have to undergo the greatest extremities of pain. S. Chrys. hom. xc. — Those miscreants fear, because they have not charity, but fear not you; for I know you seek him that was crucified, who is risen, as he promised you. These affectionate women sought Jesus among the dead, who was then among the living. The recent storm of calamities had nearly overwhelmed their faith, and the weight of temptations had so enfeebled their understanding, that they came to seek the Lord of heaven as one dead among the dead. S. Jerom. — The angel blushes not to style Jesus the crucified; for this is now the height and perfection of all good. By these glad tidings he endeavoured to expel their fears, speaking with a smiling countenance, as the messenger of the most joyful news. S. Chrys. hom. xc. Ver. 6. He is risen, as he said. This is to put them in mind of what they ought to have remembered, and believed. — S. Luke is more particular; and tells us the angel said: remember how he spoke to you, when he was yet in Galilee, that the Son of man must be delivered into the hands of sinners, and be crucified, and on the third day rise again. Wi. — By this the angel give them to understand, that if they would not believe him upon his own testimony, they should at least on the testimony of their Redeemer's promises, who had frequently assured them that on the third day he should rise again. S. Chrys. hom. xc. Ver. 7. Into Galilee. It is not without reason that the angel informs the women that he will go before them into Galilee; for Galilee is interpreted a transmigration, or a passage. O happy women, who merited the glorious ministry of announcing to a sunk and distressed world the triumphant resurrection of our Redeemer. But thrice happy those souls, who in the day of judgment shall deserve to sing in everlasting canticles, the joy you now conceive in your breasts at the happy resurrection of Jesus. Ven. Bede. — Moreover, the disciples being Galileans, it was natural for them to return to Galilee, after the festival week of the Passover. V. Ver. 9. Jesus met them. According to S. Mark, Christ appeared first to Mary Magdalene; and the particulars are related by S. John. She at first did not know him, but took him for the gardener: then he called her by her name Mary, and she knew him: he said to her, touch me not, for I have not yet ascended to my Father; i.e. according to the common exposition, I have not ascended, nor am yet going to ascend; thou mayest see me again before I ascend: this is not the last time. — We also read here, (v. 9,) that he appeared to some of the other women, as they were returning to Jerusalem from the sepulchre, and that they laid hold on his feet, and adored him; nor is it said that he hindered them. Wi. — They were then returning to carry the news to the disciples, when they laid hold of his feet. To touch the feet, was in the Scripture a species of veneration; (see Exod. iv. 25. 4 Kings iv. 27.) as among the Greeks, the touching of the knees. Thus Homer's Illiad, b. i., . v 500. And again, v. 512; . Ver. 10. There they shall see me. Our Saviour, on the day of his resurrection, shewed himself alive five different times: 1. to Mary Magdalene; 2. to the women leaving the sepulchre; 3. to S. Peter; 4. to the two disciples going to Emmaus; 5. to the disciples assembled together, when the two returned from Emmaus. And after the day of his resurrection, before he ascended into heaven, he appeared other five times: 1. after eight days, when Thomas was present; 2. when the seven disciples were fishing on the sea of Tiberias; (S. John c. xxi.) 3. to the eleven on Mount Thabor; 4. in Jerusalem, on the day of his ascension; and 5. on the same day on Mount Olivet, when he was taken from them. Dion. Carth. — The seventh apparition of Jesus, which was by the sea or lake of Tiberias, S. John calls the third, which may mean in any numerous assembly of his disciples; the first being on the day of his resurrection, and the second the Sunday following. This may also be referred to the number of days. He first appeared to different persons on the very day of his resurrection; secondly, eight days afterwards, and then a third time. S. Aug. — The history of our Lord's different apparitions in not very clear, and it is necessary to have recourse to the first chapter of the Acts, and to the 15th chapter of S. Paul's first epistle to the Corinthians. S. Austin says, (l. iii. de cons. Evang. c. xxv,) that there are ten apparitions of our Lord recorded in the four evangelists, which he specifies; but Maldonatus, on the 28th chap. of S. Mat. enumerates 13 different apparitions. Ver. 11. Some of the guards came into the city. It is probable they had retired a while to some place to consult what to say, and how to avoid being punished. The chief priests, after consulting upon the matter, ordered them to say, that when they were asleep, the disciples came and stole away Jesus's body. This report was spread about every where. S. Augustin laughs at them for their blindness and folly, in bringing men in for witnesses of a fact, which they themselves own was done whilst they were asleep. Wi. — The poet, Sedulius, also is no less severe on these faithless guards: Mentita est vox vana sibi; tamen ista figuram Res habet egregiam, Judæis constat ademptum, Quem nos devoto portamus pectore Christum. Ver. 12. Gave a great sum of money. These princes of the Jewish nation still persisting in their malice, refused to turn to their Creator by hearty repentance, and wished to persuade the world that Jesus was not risen, sacrificing that money to falsehood, which was given for the use of the temple. For as they offered Judas 30 pieces of silver to betray his Master, so now they offer a great sum of money to suppress a truth so useful and so necessary for man. S. Jerom. Ver. 13. It hence appears, that the chief priests themselves were fully convinced of the fact; for otherwise, they would not have bribed the soldiers to dissemble, but would have accused the soldiers before the president of a neglect of duty. T. — How was it possible for the timid and weak disciples, who dared not shew themselves in public, to come in defiance of an armed multitude to steal away the body! If these men dared not even to come forward in defence of their Master when alive, is it probable that these same men after his death would steal away his body? And could they, even allowing the possibility of conceiving the design, have removed the stone, which required a great number of hands to stir? Was not the mouth of the sepulchre also sealed? But whydi they not steal away the body the first night, before the guards were stationed? For it was on Saturday the priests petitioned for a guard. Why did they not also take the clothes, which S. Peter saw lying in the sepulchre? Would not a delay in taking off the clothes, and the napkin that bound his head, have appeared dangerous? Would it not have exposed their lives, particularly as the body had been anointed, and some time would be requisite to remove the linen, which would adhere to the body? The means they take to make the miracle uncertain, render it utterly undeniable. For in protesting that the disciples stole it away, they confessed that the body was no longer in the sepulchre. The fear and doubts of the disciples, joined to the idle story of the soldiers, is an evident demonstration, that the account of the body being stolen away, is a gross calumny. S. Chrys. hom. xc. — But let us again see how beautifully Sedulius paints the same in verse. ——Fare improbe Custos, Responde scelerata cohors, si Christus, ut audes Dicere, concluso furtim prductus ab antro Sopitos latuit, cujus jacet intus amictus? Cujus ad exuvias sedet angelus? Anne beati Corporis ablator velociùs esse putavit Solvere contectum, quam devectare ligatum? Cum mora sit furtis contraria. Cautiùs ergo Cum Domino potuere magis sua lintea tolli. Ver. 16. The eleven disciples went into Galilee, yet not till above eight days after. As to the order of Christ's apparitions, in the gospels: He appeared first to Mary Magdalene, and to other devout women; then to S. Peter; next to two disciples going to Emmaus; after that to the apostles that were all together, except only S. Thomas. These apparitions were all on the very day he rose from the dead. We find also (Jo. xx,) that eight days after he appeared to all the eleven apostles, Thomas being then present, to whom he said, put in thy finger hither, &c. This is generally thought to have happened at Jerusalem. When the apostles and disciples were gone into Galilee, he shewed himself to seven of them, as they were fishing on the lake of Tiberias. Jo. xxi. 4. We read also in this chap. (v. 16,) that he appeared to them on a mountain in Galilee: what mountain is was we know not. It may be of this apparition that S. Paul says, (1 Cor. xv. 6,) Then was he seen by more than five hundred brethren at once. He also tells us he appeared to S. James. See v. 7. But when or where this was, is not mentioned. In fine, Christ till his ascension frequently appeared to them, and conversed with them. He taught them to understand the holy Scriptures, and all that belonged to their ministry: he gave them power to forgive sins: He sent his apostles as his heavenly Father had sent him. He gave in particular to S. Peter the charge over his whole flock: He promised to send down upon them the Holy Ghost; and to remain with them himself to the end of the world, i.e. with his Church. Wi. — It is supposed that then and there took place what S. Paul mentions, that Jesus Christ shewed himself to more than 500 of the brethren together. V. Ver. 17. They adored: but some doubted. This, says Theophylactus, need not be understood of the apostles, but of others, who had not seen Christ after his resurrection. It may also be expounded of those disciples who had doubted at the first, and particularly of S. Thomas the apostle. Wi. — These doubted not of the resurrection or divinity of Christ, but whether the person that appeared to them was really their Master, Jesus Christ. V. Ver. 18. All power is given to me. The Arians object that the power which Christ had, is said to be given him by another. The Catholics answer, that Christ, as man, received this power from God. 2dly. It may also be said, that the eternal Son, though he be equal, and be the same God with the Father, yet he proceeds and receives all from the Father. Wi. — See here the warrant and commission of the apostles and their successors, the bishops and pastors of Christ's Church. He received from his Father, all power in heaven and in earth: and in virtue of this power he sends them (even as his Father sent him, S. John xx. 21.) to teach and disciple, , not one, but all nations, and instruct them in all truths: and that he may assist them effectually in the execution of this commission, he promises to be with them, (not for three or four hundred years only) but all days, even to the consummation of the world. How then could the Catholic Church go astray? having always with her pastors, as is here promised, Christ himself, who is the way, the truth, and the life. S. John xiv. 6. Ch. — Some hence infer that Jesus Christ, according to his human nature, was sovereign Lord of the whole world; but more properly this may be taken of his spiritual power, such as regards the salvation of souls. For Jesus Christ says to Pilate, my kingdom is not of this world. This spiritual power, Jesus Christ communicated in part to his apostles and their successors in the ministry, as to his vicars: As my Father hath sent me, so I send you. Whatsoever you shall loose upon earth, shall be loosed also in heaven: behold here the power both in heaven and earth. E. Ver. 19. Teach all nations. In S. Mark we read, going into the whole world, preach to every creature, that is capable of it; not only to the Jews, but to all nations throughout the whole world, baptizing them, &c. The Anabaptists pretend to shew from this place, that none are to be baptized, unless they be first taught and instructed. This is true, as to persons who are already come to an age, in which they are capable of being instructed before their baptism. But according to the tradition and constant doctrine of the Catholic Church, received also by the pretended Reformed Churches, new born children are to be baptized before they are capable of instruction: nor can they enter into the kingdom of heaven without baptism. — In the name of the Father, &c. We are made Christians in the name of the Father, and of the Son, and of the Holy Ghost: we profess to believe, and hope for our salvation, by believing, hoping, serving, and adoring the same three divine Persons, from whence the Fathers prove the Father, the Son, and the Holy Ghost to be one God, and equal in all perfections. Wi. — Had Christ only said, Lo! I am with you all days; it might, in that case, be limited to the natural lives of the apostles; but as He moreover adds, even to the consummation of the world, it must necessarily be extended to their successors in the ministry, till the end of time. E. — By these words Go, teach, he gives them the power of teaching not only what relates to faith, but also what is necessarily connected with piety and a holy conversation. For we see added a further explanation, teaching them to observe all things whatsoever I have commanded you; which words, beyond all doubt, must be referred to the precepts of a holy life. How egregiously then must those men be deceived, who infer from the words teach all nations, that faith alone will suffice. What follows, baptizing them, shews another part of the pastoral functions, which consists in the administration of the sacraments. Hence also all heretics are refuted, who pretend to affirm that all ecclesiastical ministry consists in barely delivering the word. Estius, in dif. loca. Ver. 20. Behold I am with you all days, even to the end of the world, embraces two points necessary for the Church; viz. integrity of doctrine, and sanctity of life; for, if either of these should be wanting to the Church, it might then be justly said, that she had been left and abandoned by Christ, her Spouse. E. — Jesus Christ will make good his promise: 1. by always dwelling in the hearts of the faithful; 2. by his sacramental presence in the holy Eucharist; 3. by his providential care, and constant protection to his holy Catholic Church. These last six lines of S. Matthew's gospel, says the bright luminary of France, Bossuet, most clearly demonstrate the infallibility and indefectibility of the one, holy, Catholic Church, which all are commanded to hear and obey. ____________________ [1] V. 1. Vespere autem Sabbati quæ lucescit in prima Sabbati. , (one Greek copy, ) , (in unam seu primam Sabbatorum.) What must the Latin, quæ, and the Greek, , agree with? We must understand in the Latin, dies; i.e. die quæ lucescit: and in the Greek, we must understand, . — We may also observe, that in the Greek we read not , but , the adverb, sero; so that in the Latin to correspond with the Greek, it should also be vespere, late after the sabbath. In fine, that vespera is used in Scripture for the night: see what is said in Genesis, on all the days of creation; and the annotations on Matt. xiv. 15. —Paulus Burgensis, in his Additions, published with his Glossa on Gen. 1 p, Attendendum quod Hebræi per vespere intelligunt Noctem, quæ incipit a vespera, et terminatur in mane sequenti, &c. [2] V. 2. Estius. Est omnium Patrum sententia Christum resurrexisse clauso sepulchro. ====================
If Christ had not come  and redeemed man  then indeed we all would go to dust and remain there after Adam sinned.  Adam and Eve expelled from the garden of Eden and their lifespan limited because of their sin against God. But now, Christ is come and we all will rise in the flesh. All of the Church Fathers in complete consensus and all the creeds of the Church teach the physical Resurrection of Christ and our own physical Resurrection. The Second Coming of Christ and link to the Apocalypse The Second Coming of Christ in return from heaven with all of His angels is a doctrinal certainty and absolute truth of the Catholic faith. The Apocalypse is the affirmation of this to John the Apostle on Patmos by the Risen Christ and with warnings of things to come first and then the eternal Judgement by Our Lord Jesus Christ; the history of the world is included as well. After the Judgement by Christ, then the saints will live with the Holy Trinity and the elect angels in this recreated universe forevermore. Christ's Resurrection and Ascension is absolutely linked to His return and our resurrection and His Judgement of us. From the: CATHOLIC DICTIONARY The Catholic Press, Inc. CHICAGO, ILLINOIS Imprimatur + Samuel Cardinal Stritch Archbishop of Chicago - Chicago, August 5, 1950 Resurrection of Christ. The greatest of all Christ's miracles and the proof of His divine mission. For although He worked many other wonders, yet without His Resurrection, as Saint Paul states (1 Cor. 15:17), our faith would be vain and we would still be in our sins. The reason for this is that resurrection from the dead was the sign which Christ Himself promised as the proof of His divine mission (Matt. 12:38 - 41; John 2:19), and had He failed to return to life on the third day He would have been convicted of being an imposter. His enemies, the priests and Pharisees, understood full well the importance of this sign, and therefore took precautions to seal the tomb and post guards (Matt. 27:62 - 66). Since these arrangements excluded the possibility of fraud, they thereby increased for posterity the certainty of the miracle. The Resurrection was not an apparent return or a mere hallucination of the Apostles, but resumption by Christ of His human body. It is a historical fact attested by witnesses who could neither deceive, wish to deceive, nor be deceived. Those whom the Bible mentions as having seen the Risen Christ include: Mary Magdalene, Mary the mother of James, and Salome; the Apostles; Cleophas and another disciple at Emmaus; Saint Paul; more than 500 disciples. Of the fact of Christ's Resurrection, therefore, there can be no doubt (Matt. 28; Mark 16; Luke 24; John 20). The Apostles bore witness to it constantly; in fact, it formed the basis of their entire preaching (e.g., Acts 2:24-32; 2 Cor. 5:15; 2 Tim. 2:8). Not only is it the foundation of our faith; it is also the pledge and example of our own resurrection. Easter Sunday is the Feast of the Resurrection. Resurrection of the Body. The doctrine that the souls of all men, both good and bad, will be reunited to their bodies at the second coming of Christ. Just as the body shares in the good acts or in the sins of the soul in this life, so it will share in its reward or in its punishment in eternity. Each soul will be reunited, by the power of God, to identically the same body which it inhabited in this life. The risen body, will be without any defect of human nature and will be invested with the special qualities of the glorified body. This doctrine is the 11th article of the Creed, and one of the principal doctrines of our Faith. This consoling truth was known to the orthodox Jews of the Old Testament (2 Mach. 7:9-11) and was more clearly and emphatically taught by Our Lord on various occasions (Matt. 22:23-32; John 5: 28-29). Indeed, by Himself rising from the dead, Christ gave us a pattern and a pledge of our own resurrection (1 Cor. 15:20-23; 1 Thess. 4:13); for at His command on the last day our bodies will be restored to us in a condition like to His own glorified body: subject to our souls, and immune from decay, suffering, and death (1 Cor. 15:42-44). Christ's Kenosis is how we are saved, His Resurrection in the flesh is our guarantee of our being raised in the flesh, in fact of all men being raised in the flesh, some to eternal life and others to judgement and eternal perdition. Holy Holy Holy Lord God of hosts who will return in glory and in flaming fire taking vengeance upon those who know not God and who obey not the Lord Jesus Christ Heb:5: 1 ¶ For every high priest taken from among men is ordained for men in the things that appertain to God, that he may offer up gifts and sacrifices for sins: 2 Who can have compassion on them that are ignorant and that err: because he himself also is compassed with infirmity. 3 And therefore he ought, as for the people, so also for himself, to offer for sins. 4 Neither doth any man take the honour to himself, but he that is called by God, as Aaron was. 5 So Christ also did not glorify himself, that he might be made a high priest: but he that said unto him: Thou art my Son: this day have I begotten thee. 6 As he saith also in another place: Thou art a priest for ever, according to the order of Melchisedech. 7 Who in the days of his flesh, with a strong cry and tears, offering up prayers and supplications to him that was able to save him from death, was heard for his reverence. 8 And whereas indeed he was the Son of God, he learned obedience by the things which he suffered. 9 And being consummated, he became, to all that obey him, the cause of eternal salvation: 10 ¶ Called by God a high priest, according to the order of Melchisedech. 11 Of whom we have much to say and hard to be intelligibly uttered: because you are become weak to hear. 12 For whereas for the time you ought to be masters, you have need to be taught again what are the first elements of the words of God: and you are become such as have need of milk and not of strong meat. 13 For every one that is a partaker of milk is unskilful in the word of justice: for he is a little child. 14 But strong meat is for the perfect: for them who by custom have their senses exercised to the discerning of good and evil. (DRV) St. Paul explains this same thing with different wording in Philippians. Phil:2: 5 For let this mind be in you, which was also in Christ Jesus: 6 Who being in the form of God, thought it not robbery to be equal with God: 7 But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. 8 He humbled himself, becoming obedient unto death, even to the death of the cross. 9 For which cause, God also hath exalted him and hath given him a name which is above all names: 10 That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth: 11 And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father. (DRV) This is crucial to our understanding of Christ's mission to save us. In the above "emptied" is kenosis in the Greek. Christ's kenosis (He Who is the Immortal Son of God and has always existed from before He created anything, His emptying out of Himself for us and to us) consists of "taking the form of a servant" at His incarnation of the Blessed Virgin Mary by the Holy Spirit, "being made in the likeness of men" extremely important -- His incarnation in the flesh, "in habit found as a man" this part explains phrases like "learned obedience". Jesus never had to learn anything for Himself since He is in His nature as the Immortal Word of God, one with God, and Omniscient - All Knowing. But He willed to be born and grow up and be taught by Joseph and Mary. Think about it, it was the Blessed Virgin who taught Him the Psalms that He was the Mediator for David to receive by inspiration of the Holy Spirit and record for us. In simple terms He taught David the Psalms and willed that Mary would teach Him on earth the same psalms, though, of course He knew them already. So all references to His learning and growing and being perfected are only those things that He willed to go through for two basic reasons for our sakes. Number two first: to show us what our attitude and efforts should be on His behalf as His ambassadors to the rest of mankind. He "learned" but is actually teaching us. Number one in importance: "being made in the likeness of men" extremely important -- His incarnation in the flesh. St. Athanasius Contra Mundum (against the world [opposing heresy]) addresses this when he explains that had Christ the Immortal Son of the Father in the Unity and Power of the Holy Spirit simply have erased Adam's sin then the natural debt we all inherited to die from that sin would have meant that all men would die forever and be lost since God doesn't lie and He pronounced that the separation of man from God due to sin would by the natural property of human nature make anything else impossible. In other words if God simply erased the sin He would have erased men as well thereby. Worst yet, St. Athanasius tells us, the devil would thereby have won that round. But what God did, the Son, Who because of His Divine substance/essence - nature cannot die, is to take upon himself the real human nature of all men subsumed from Mary -- and therefore of Adam (see the genealogies in St. Matthew's, Chapter 1, and St. Luke's, Chapter 3, Gospels; in St. Luke's Gospel all the way back to Adam). Since of Adam, then, of all men. Since He had and has that nature in total union with His divine nature, when he suffered and died (it is in this sense that St. Paul says "learned obedience") in our place as the ransom from death then we become sons and daughters by adoption unto real eternal life at the future Return of Christ and the General Resurrection of the flesh, each of us, our bodies reunited with our same soul and same spirit. Therefore death, which insured that God's law would be obeyed, was originally God's way to insure that man would not become a diabolic creature totally in bondage to the devil, incapable of being in union with the Holy God, Himself. Christ took death, merited by all men, upon Himself preserving what God had said to Adam and Eve "upon that day (of disobedience) you will die". Therefore, Christ's death, then becomes the ransom to bring us out of thralldom to the devil and into union with God in Christ. Christ's Resurrection then becomes the guarantor of our resurrection -- which will absolutely happen. This is a brief description of Christ's kenosis. Christ's kenosis is the weightiest subject in the whole Bible. Christ's obedience loosed the debt of Adam's disobedience as Mary's obedience undid the knot of Eve's disobedience (that last is from St. Irenaeus). A note of warning: those who retie the knot of Eve's disobedience and who bind themselves again in the debt of Adam's disobedience by becoming part of pagan religions, who profess atheism or agnosticism, who follow after the Antichrist or who walk not in God's commandments though they pretend to be Christ's, will certainly be resurrected, but to eternal undying destruction in the lake of fire with the devil and all the fallen angels and all of the demons. Only the saints will inherit paradise with the elect angels in this universe recreated by God at the second coming of Jesus Christ at the end of this age of grace. The Kenosis of Christ and our confession of Him and His Salvation of us and Holy Communion - St. Irenaeus, 180 A.D. For as it was not possible that the man [Adam and all of His progeny] who had once for all been conquered, and who had been destroyed through disobedience, could reform himself, and obtain the prize of victory; and as it was also impossible that he could attain to salvation who had fallen under the power of sin,-the Son effected both these things, being the Word of God, descending from the Father, becoming incarnate, stooping low, even to death, and consummating the arranged plan of our salvation, upon whom [Paul], exhorting us unhesitatingly to believe, again says, "Who shall ascend into heaven? that is, to bring down Christ; or who shall descend into the deep? that is, to liberate Christ again from the dead." Then he continues, "If thou shall confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shall be saved." And he renders the reason why the Son of God did these things, saying, "For to this end Christ both lived, and died, and revived, that He might rule over the living and the dead." And again, writing to the Corinthians, he declares, "But we preach Christ Jesus crucified; "and adds, "The cup of blessing which we bless, is it not the communion of the blood of Christ? " - St. Irenaeus, Against Heresies, Book III, Chapter XVIII, Section 2. __________________________________________________________________ The Creed of the Whole and Undivided Church as Given by the Apostles + Against Heresies, St. Irenaeus, Bishop of Lyon France and Martyr for the faith (Lyon is ancient Lugdunum in Roman times.) BOOK I CHAP. X. - UNITY OF THE FAITH OF THE CHURCH THROUGHOUT THE WHOLE WORLD. { note that St. Irenaeus, 180 A.D., is the first to record the creed later called the Apostles Creed – with a lot more than we usually see } I. The Church: all true Loving Catholic Apostolic Orthodox true brethren and benefactors each of us holding You Christ Jesus Our Only Lord and Saviour the Head directly, though dispersed throughout the whole world, even to the ends of the earth, has received from the apostles and their disciples this faith; in one God, the Father Almighty, Creator, Framer, Maker of heaven, and earth, and the sea, and all things that are in them; and in one Christ Jesus, the Son of God, who became incarnate for our salvation; and in the Holy Spirit, who proclaimed through the prophets the dispensations of God, and the advents and the birth from a virgin, and the passion and the resurrection from the dead, and the ascension into heaven in the flesh of the beloved Christ Jesus, our Lord, and His [future] parousia from heaven in the same flesh in which he suffered, in the glory of the Father, “to gather all things in one,” and to raise up anew all flesh of the whole human race, in order that to Christ Jesus, our Lord, and God, and Saviour, and King, according to the will of the invisible Father, “every knee should bow, of things in heaven, and things in earth, and things under the earth, and that every tongue should confess” to Him, and that He should execute just judgment towards all; that He may send spiritual wickednesses,” and the angels who transgressed and became apostates, together with the ungodly, and unrighteous, and wicked, and profane among men, into everlasting fire but may, in the exercise of His grace, confer immortality on the righteous, and holy, and those who have kept His commandments, and have persevered in His love, some from the beginning of their Christian course and others from their repentance, and may surround them with everlasting glory. 2. As I have already observed, the Church, having received this preaching and this faith, although scattered throughout the whole world, yet, as if occupying but one house, carefully, preserves it. She also believes these points of doctrine just as if she had but one soul, and one and the same heart, and she proclaims them, and teaches them, and hands them down, with perfect harmony, as if she possessed only one mouth. For, although the languages of the world are dissimilar, yet the import of the tradition is one and the same. For the Churches which have been planted in Germany do not believe or hand down anything different, nor do those in Spain, nor those in Gaul, nor those in the East, nor those in Egypt, nor those in Libya, nor those which have been established in the central regions of the world { Jerusalem, the mother of all the Churches is here referred to }. But as the sun, that creature of God, is one and the same throughout the whole world, so also the preaching of the truth shineth everywhere, and enlightens all men that are willing to come to a knowledge of the truth. Nor will anyone of, the rulers in the Churches, however highly gifted he may be in point of eloquence, teach doctrines different from these (for no one is greater than the Master); nor, on the other hand, will he who is deficient in power of expression inflict injury on the tradition. For the faith being ever one and the same, neither does one who is able at great length to discourse regarding it, make any addition to it, nor does one, who can say but little, diminish it. 3 It does not follow because men are endowed with greater and less degrees of intelligence, that they should therefore change the subject-matter of the faith itself, and should conceive of some other God, besides Him who is the Creator, Framer, Maker, and Preserver of this universe ( as if He were not sufficient for them ), or of another Christ, or another Only-begotten. …while the Catholic Church possesses one and the same faith throughout the whole world, as we have already said. (Pg.) 332 (Pg.) 497 Book 4 Chapter XXVI Section 4. ( Concerning how we act towards heretics – the evolutionary Gnostics ) From all such persons, therefore, it behoves us to keep aloof,…but to adhere to…the doctrine of the Apostles. __________________________________________________________________ Nicene Creed at the first Nicene council - 325 A.D, We believe in one God, the Father Almighty, Maker of all things visible and invisible. And in one Lord Jesus Christ, the Son of God, begotten of the Father, the only-begotten; that is, of the essence of the Father, God of God, Light of Light, very God of very God, begotten, not made, being of one substance with the Father; by whom all things were made both in heaven and on earth; who for us men, and for our salvation, came down and was incarnate and was made man; he suffered, and the third day he rose again, ascended into heaven; from thence he shall come to judge the quick and the dead. And in the Holy Spirit. But those who say: 'There was a time when he was not;' and 'He was not before he was made;' and 'He was made out of nothing,' or 'He is of another substance' or 'essence,' or 'The Son of God is created,' or 'changeable,' or 'alterable'—they are condemned by the holy catholic and apostolic Church. __________________________________________________________________ The Athanasian Creed Whoever wills his salvation before all else let him profess the Catholic faith. For unless a person keeps this faith whole and entire, he will undoubtedly be lost forever. Now the Catholic faith is this: that we worship one God in the Trinity and the Trinity in unity. Neither confounding the Persons, nor dividing the Substance. For there is one person of the Father, another of the Son, another of the Holy Spirit. But the Father and the Son and the Holy Spirit have one divinity, equal glory, and coeternal majesty. What the Father is, the Son is, and the Holy Spirit is. The Father is uncreated, the Son is uncreated, and the Holy Spirit is uncreated. The Father is infinite, the Son is infinite, and the Holy Spirit is infinite. The Father is eternal, the Son is eternal, and the Holy Spirit is eternal. Nevertheless, there are not three eternal beings, but one eternal being. So there are not three uncreated beings, nor three infinite beings, but one uncreated being and one infinite being. Likewise, the Father is omnipotent, the Son is omnipotent, the Holy Spirit is omnipotent. Yet there are not three omnipotent beings, but one omnipotent being. Thus the Father is God, the Son is God, and the Holy Spirit is God. However, there are not three gods, but one God. The Father is Lord, the Son is Lord, and the Holy Spirit is Lord. However, there as not three lords, but one Lord. For as we are obliged by Christian truth to acknowledge every Person singly to be God and Lord, so too are we forbidden by the Catholic religion to say that there are three Gods or Lords. The Father was not made, nor created, nor generated by anyone. The Son is not made, nor created, but engendered by the Father alone. The Holy Spirit is not made, nor created, nor generated, but proceeds from the Father and the Son. There is, then, one Father, not three Fathers; one Son, not three sons; one Holy Spirit, not three holy spirits. In this Trinity, there is nothing before or after, nothing greater or less. The entire three Persons are coeternal and coequal with one another. So that in all things, as is has been said above, the Unity is to be worshipped in Trinity and the Trinity in Unity. He, therefore, who wishes to be saved, must believe thus about the Trinity. It is also necessary for eternal salvation that he believes steadfastly in the incarnation of our Lord Jesus Christ. Thus the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is both God and man. As God, He was engendered of the substance of the Father before time; as man, He was born in time of the flesh of His Mother. He is perfect God; and He is perfect man, with a rational soul and human flesh. He is equal to the Father in His divinity, but inferior to the Father in His flesh. Although He is God and man, He is not two, but one Christ. And He is one, not because His divinity was changed into flesh, but because His humanity was assumed unto God. He is one, not by a mingling of substances, but by unity of person. As a rational soul and flesh are one man: so God and man are one Christ. He died for our salvation, descended to the waiting souls of the faithful departed, and rose from the dead on the third day. He ascended into heaven, sits at the right hand of God the Father almighty. From there He shall come to judge the living and the dead. At His coming, all men are to arise with their own bodies; and they are to give an account of their own deeds. Those who have done good deeds will go into eternal life; those who have done evil will go into the everlasting fire. This is the Catholic faith. Everyone must believe it, firmly and steadfastly; otherwise He cannot be saved. Glory be to Thee, O equal Trinity, one God, before all ages, now and forever. Amen. __________________________________________________________________ Matthew 28:20 Teaching them to observe all things whatsoever I have commanded you: and behold I am with you all days, even to the consummation of the world. "Jesus Christ will make good his promise: 1. by always dwelling in the hearts of the faithful; 2. by his sacramental presence in the holy Eucharist; 3. by his providential care, and constant protection to his holy Catholic Church. These last six lines of S. Matthew's gospel, says the bright luminary of France, Bossuet, most clearly demonstrate the infallibility and indefectibility of the one, holy, Catholic Church, which all are commanded to hear and obey." From the above exegesis on Matthew 28:20 This does not include the Apostate Vatican and the Apostate so called popes there since V2, they deny the Resurrection and worship Satan and every pagan god and are Judaizing Gnostics who are therefore also totally complicit with the Jews' Deicide and Perfidy and they are excommunicated Freemasons and Communists and Atheists - every abomination under the sun - all of them and everyone who sides with them are going to hell forever with their coming Satanic master, the Antichrist - who will be a Jew. | ||||
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