Letters

^7. Let him who proposed these questions know by all means that Christ did, after His resurrection, show the scars of His wounds, not the wounds themselves, to disciples who doubted; for whose sake, also, it pleased Him to take food and drink more than once, lest they should suppose that His body was not real, but that He was a spirit, appearing to them as a phantom, and not a substantial form. These scars would indeed have been mere illusive appearances if no wounds had gone before; yet even the scars would not have remained if He had willed it otherwise. But it pleased Him to retain them with a definite purpose, namely, that to those whom He was building up in faith unfeigned He might show that one body had not been substituted for another, but that the body which they had seen nailed to the cross had risen again. What reason is there, then, for saying, “If He did this to convince the doubting, He practised a deception”? Suppose that a brave man, who had received many wounds in confronting the enemy when fighting for his country, were to say to a physician of extraordinary skill, who was able so to heal these wounds as to leave not a scar visible, that he would prefer to be healed in such a way that the traces of the wounds should remain on his body as tokens of the honours he had won, would you, in such a case, say that the physician practised deception, because, though he might by his art make the scars wholly disappear, he did by the same art, for a definite reason, rather cause them to continue as they were? The only ground upon which the scars could be proved to be a deception would be, as I have already said, if no wounds had been healed in the places where they were seen.