Whether Christ Was Buried in a Becoming Manner?
Objection 1: It would seem that Christ was buried in an unbecoming
manner. For His burial should be in keeping with His death. But
Christ underwent a most shameful death, according to Wis. 2:20: "Let
us condemn Him to a most shameful death." It seems therefore
unbecoming for honorable burial to be accorded to Christ, inasmuch as
He was buried by men of position--namely, by Joseph of Arimathea, who
was "a noble counselor," to use Mark's expression (Mk. 15:43), and by
Nicodemus, who was "a ruler of the Jews," as John states (John 3:1).
Obj. 2: Further, nothing should be done to Christ which might set an
example of wastefulness. But it seems to savor of waste that in order
to bury Christ Nicodemus came "bringing a mixture of myrrh and aloes
about a hundred pounds weight," as recorded by John (19:39),
especially since a woman came beforehand to anoint His body for the
burial, as Mark relates (Mk. 14:28). Consequently, this was not done
becomingly with regard to Christ.
Obj. 3: Further, it is not becoming for anything done to be
inconsistent with itself. But Christ's burial on the one hand was
simple, because "Joseph wrapped His body in a clean linen cloth," as
is related by Matthew (27:59), "but not with gold or gems, or silk,"
as Jerome observes: yet on the other hand there appears to have been
some display, inasmuch as they buried Him with fragrant spices (John
19:40). Consequently, the manner of Christ's burial does not seem to
have been seemly.
Obj. 4: Further, "What things soever were written," especially of
Christ, "were written for our learning," according to Rom. 15:4. But
some of the things written in the Gospels touching Christ's burial in
no wise seem to pertain to our instruction--as that He was buried "in
a garden . . . "in a tomb which was not His own," which was "new,"
and "hewed out in a rock." Therefore the manner of Christ's burial
was not becoming.
_On the contrary,_ It is written (Isa. 11:10): "And His sepulchre
shall be glorious."
_I answer that,_ The manner of Christ's burial is shown to be seemly
in three respects. First, to confirm faith in His death and
resurrection. Secondly, to commend the devotion of those who gave Him
burial. Hence Augustine says (De Civ. Dei i): "The Gospel mentions as
praiseworthy the deed of those who received His body from the cross,
and with due care and reverence wrapped it up and buried it."
Thirdly, as to the mystery whereby those are molded who "are buried
together with Christ into death" (Rom. 6:4).
Reply Obj. 1: With regard to Christ's death, His patience and
constancy in enduring death are commended, and all the more that His
death was the more despicable: but in His honorable burial we can see
the power of the dying Man, who, even in death, frustrated the intent
of His murderers, and was buried with honor: and thereby is
foreshadowed the devotion of the faithful who in the time to come
were to serve the dead Christ.
Reply Obj. 2: On that expression of the Evangelist (John 19:40) that
they buried Him "as the manner of the Jews is to bury," Augustine
says (Tract. in Joan. cxx): "He admonishes us that in offices of this
kind which are rendered to the dead, the custom of each nation should
be observed." Now it was the custom of this people to anoint bodies
with various spices in order the longer to preserve them from
corruption [*Cf. Catena Aurea in Joan. xix]. Accordingly it is said
in De Doctr. Christ. iii that "in all such things, it is not the use
thereof, but the luxury of the user that is at fault"; and, farther
on: "what in other persons is frequently criminal, in a divine or
prophetic person is a sign of something great." For myrrh and aloes
by their bitterness denote penance, by which man keeps Christ within
himself without the corruption of sin; while the odor of the
ointments expresses good report.
Reply Obj. 3: Myrrh and aloes were used on Christ's body in order
that it might be preserved from corruption, and this seemed to imply
a certain need (in the body): hence the example is set us that we may
lawfully use precious things medicinally, from the need of preserving
our body. But the wrapping up of the body was merely a question of
becoming propriety. And we ought to content ourselves with simplicity
in such things. Yet, as Jerome observes, by this act was denoted that
"he swathes Jesus in clean linen, who receives Him with a pure soul."
Hence, as Bede says on Mark 15:46: "The Church's custom has prevailed
for the sacrifice of the altar to be offered not upon silk, nor upon
dyed cloth, but on linen of the earth; as the Lord's body was buried
in a clean winding-sheet."
Reply Obj. 4: Christ was buried "in a garden" to express that by His
death and burial we are delivered from the death which we incur
through Adam's sin committed in the garden of paradise. But for this
"was our Lord buried in the grave of a stranger," as Augustine says
in a sermon (ccxlviii), "because He died for the salvation of others;
and a sepulchre is the abode of death." Also the extent of the
poverty endured for us can be thereby estimated: since He who while
living had no home, after death was laid to rest in another's tomb,
and being naked was clothed by Joseph. But He is laid in a "new"
sepulchre, as Jerome observes on Matt. 27:60, "lest after the
resurrection it might be pretended that someone else had risen, while
the other corpses remained. The new sepulchre can also denote Mary's
virginal womb." And furthermore it may be understood that all of us
are renewed by Christ's burial; death and corruption being destroyed.
Moreover, He was buried in a monument "hewn out of a rock," as Jerome
says on Matt. 27:64, "lest, if it had been constructed of many
stones, they might say that He was stolen away by digging away the
foundations of the tomb." Hence the "great stone" which was set shows
that "the tomb could not be opened except by the help of many hands.
Again, if He had been buried in the earth, they might have said: They
dug up the soil and stole Him away," as Augustine observes [*Cf.
Catena Aurea]. Hilary (Comment. in Matth. cap. xxxiii) gives the
mystical interpretation, saying that "by the teaching of the
apostles, Christ is borne into the stony heart of the gentile; for it
is hewn out by the process of teaching, unpolished and new,
untenanted and open to the entrance of the fear of God. And since
naught besides Him must enter into our hearts, a great stone is
rolled against the door." Furthermore, as Origen says (Tract. xxxv in
Matth.): "It was not written by hazard: 'Joseph wrapped Christ's body
in a clean winding-sheet, and placed it in a new monument,'" and that
"'he rolled a great stone,' because all things around the body of
Jesus are clean, and new, and exceeding great."
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