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1 <?xml version="1.0" encoding="UTF-8"?><div xmlns="http://www.w3.org/1999/xhtml" id="XP.iii" class="div2">
2 <a href="summa.XP_Q68_A3.html"></a>
3 <a href="summa.XP_Q69.html"></a>
4 <h2 id="XP.iii-p0.1">TREATISE ON THE RESURRECTION (QQ[69]-86)</h2>
5 <div id="XP_Q69" class="div3">
6 <a href="summa.XP.iii.html"></a>
7 <a href="summa.XP_Q69_A1.html"></a>
8 <h3 id="XP_Q69-p0.1">OF MATTERS CONCERNING THE RESURRECTION, AND FIRST OF THE PLACE WHERE SOULS ARE AFTER DEATH (SEVEN ARTICLES)</h3>
9 <p id="XP_Q69-p1"></p>
10 <p id="XP_Q69-p2"> In sequence to the foregoing we must treat of matters concerning the state of resurrection: for after speaking of the sacraments
11 whereby man is delivered from the death of sin, we must next speak of the resurrection whereby man is delivered from the death
12 of punishment. The treatise on the resurrection offers a threefold consideration, namely the things that precede, those that
13 accompany, and those that follow the resurrection. Consequently we must speak (1) of those things which
14 partly, though not wholly, precede the resurrection; (2) of the resurrection itself and its circumstances; (3) of the things
15 which follow it.
16 </p>
17 <p id="XP_Q69-p3"> Among the things which precede the resurrection we must consider (1) the places appointed for the reception of bodies after
18 death; (2) the quality of separated souls, and the punishment inflicted on them by fire; (3) the suffrages whereby the souls
19 of the departed are assisted by the living; (4) the prayers of the saints in heaven; (5) the signs preceding the general judgment;
20 (6) the fire of the world's final conflagration which will precede the appearance of the Judge.
21 </p>
22 <p id="XP_Q69-p4"> Under the first head there are seven points of inquiry:</p>
23 <p id="XP_Q69-p5"> (1) Whether any places are appointed to receive souls after death?</p>
24 <p id="XP_Q69-p6"> (2) Whether souls are conveyed thither immediately after death?</p>
25 <p id="XP_Q69-p7"> (3) Whether they are able to leave those places?</p>
26 <p id="XP_Q69-p8"> (4) Whether the limbo of hell is the same as Abraham's bosom?</p>
27 <p id="XP_Q69-p9"> (5) Whether limbo is the same as the hell of the damned?</p>
28 <p id="XP_Q69-p10"> (6) Whether the limbo of the patriarchs is the same as the limbo of children?</p>
29 <p id="XP_Q69-p11"> (7) Whether so many places should be distinguished?</p>
30 <div id="XP_Q69_A1" class="div4">
31 <a href="summa.XP_Q69.html"></a>
32 <a href="summa.XP_Q69_A2.html"></a>
33 <h4 id="XP_Q69_A1-p0.1">Whether places are appointed to receive souls after death?</h4>
34 <p id="XP_Q69_A1-p1"></p>
35 <p id="XP_Q69_A1-p2">
36 <b>Objection 1:</b> It would seem that places are not appointed to receive souls after death. For as Boethius says (De Hebdom.): "Wise men are
37 agreed that incorporeal things are not in a place," and this agrees with the words of Augustine (Gen. ad lit. xii, 32): "We
38 can answer without hesitation that the soul is not conveyed to corporeal places, except with a body, or that it is not conveyed
39 locally." Now the soul separated from the body is without a body, as Augustine also says
40 (Gen. ad lit. xii, 32). Therefore it is absurd to assign any places for the reception of souls.
41 </p>
42 <p id="XP_Q69_A1-p3">
43 <b>Objection 2:</b> Further, whatever has a definite place has more in common with that place than with any other. Now separated souls, like
44 certain other spiritual substances, are indifferent to all places; for it cannot be said that they agree with certain bodies,
45 and differ from others, since they are utterly removed from all corporeal conditions. Therefore places should not be assigned
46 for their reception.
47 </p>
48 <p id="XP_Q69_A1-p4">
49 <b>Objection 3:</b> Further, nothing is assigned to separated souls after death, except what conduces to their punishment or to their reward.
50 But a corporeal place cannot conduce to their punishment or reward, since they receive nothing from bodies. Therefore definite
51 places should not be assigned to receive them.
52 </p>
53 <p id="XP_Q69_A1-p5">
54 <b>On the contrary,</b> The empyrean heaven is a corporeal place, and yet as soon as it was made it was filled with the holy angels, as Bede [*Hexaem.
55 i, ad
56 <a class="scripRef" id="XP_Q69_A1-p5.1" href="./asv.html#Gen.1.2" target="asv"> Gn. 1:2</a>] says. Since then angels even as separated souls are incorporeal, it would seem that some place should also be assigned to
57 receive separated souls.
58 </p>
59 <p id="XP_Q69_A1-p6"> Further, this appears from Gregory's statement (Dial. iv) that souls after death are conveyed to various corporeal places,
60 as in the case of Paschasius whom Germanus, Bishop of Capua, found at the baths, and of the soul of King Theodoric, which
61 he asserts to have been conveyed to hell. Therefore after death souls have certain places for their reception.
62 </p>
63 <p id="XP_Q69_A1-p7">
64 <b>I answer that,</b> Although spiritual substances do not depend on a body in respect of their being, nevertheless the corporeal world is governed
65 by God by means of the spiritual world, as asserted by Augustine (De Trin. iii, 4) and Gregory (Dial. iv, 6). Hence it is
66 that there is a certain fittingness by way of congruity of spiritual substances to corporeal substances, in that the more
67 noble bodies are adapted to the more noble substances: wherefore also the philosophers held
68 that the order of separate substances is according to the order of movables. And though after death souls have no bodies assigned
69 to them whereof they be the forms or determinate motors, nevertheless certain corporeal places are appointed to them by way
70 of congruity in reference to their degree of nobility (wherein they are as though in a place, after the manner in which incorporeal
71 things can be in a place), according as they more or less approach to the first substance (to which the highest
72 place it fittingly assigned), namely God, whose throne the Scriptures proclaim heaven to be (
73 <a class="scripRef" id="XP_Q69_A1-p7.1" href="./asv.html#Ps.102.19" target="asv">Ps. 102:19, </a>
74 <a class="scripRef" id="XP_Q69_A1-p7.2" href="./asv.html#Isa.66.1" target="asv">Is. 66:1</a>). Wherefore we hold that those souls that have a perfect share of the Godhead are in heaven, and that those souls that are
75 deprived of that share are assigned to a contrary place.
76 </p>
77 <p id="XP_Q69_A1-p8">
78 <b>Reply to Objection 1:</b> Incorporeal things are not in place after a manner known and familiar to us, in which way we say that bodies are properly
79 in place; but they are in place after a manner befitting spiritual substances, a manner that cannot be fully manifest to us.
80 </p>
81 <p id="XP_Q69_A1-p9">
82 <b>Reply to Objection 2:</b> Things have something in common with or a likeness to one another in two ways. First, by sharing a same quality: thus hot
83 things have something in common, and incorporeal things can have nothing in common with corporeal things in this way. Secondly,
84 by a kind of proportionateness, by reason of which the Scriptures apply the corporeal world to the spiritual metaphorically.
85 Thus the Scriptures speak of God as the sun, because He is the principle of
86 spiritual life, as the sun is of corporeal life. In this way certain souls have more in common with certain places: for instance,
87 souls that are spiritually enlightened, with luminous bodies, and souls that are plunged in darkness by sin, with dark places.
88 </p>
89 <p id="XP_Q69_A1-p10">
90 <b>Reply to Objection 3:</b> The separated soul receives nothing directly from corporeal places in the same way as bodies which are maintained by their
91 respective places: yet these same souls, through knowing themselves to be appointed to such places, gather joy or sorrow therefrom;
92 and thus their place conduces to their punishment or reward.
93 </p>
94 <p id="XP_Q69_A1-p11"></p>
95 <p id="XP_Q69_A1-p12"></p>
96 <a href="summa.XP_Q69.html"></a>
97 <a href="summa.XP_Q69_A2.html"></a>
98 </div>
99 <div id="XP_Q69_A2" class="div4">
100 <a href="summa.XP_Q69_A1.html"></a>
101 <a href="summa.XP_Q69_A3.html"></a>
102 <h4 id="XP_Q69_A2-p0.1">Whether souls are conveyed to heaven or hell immediately after death?</h4>
103 <p id="XP_Q69_A2-p1"></p>
104 <p id="XP_Q69_A2-p2">
105 <b>Objection 1:</b> It would seem that no souls are conveyed to heaven or hell immediately after death. For a gloss on
106 <a class="scripRef" id="XP_Q69_A2-p2.1" href="./asv.html#Ps.36.10" target="asv"> Ps. 36:10, </a> "Yet a little while and the wicked shall not be," says that "the saints are delivered at the end of life; yet after this
107 life they will not yet be where the saints will be when it is said to them: Come ye blessed of My Father." Now those saints
108 will be in heaven. Therefore after this life the saints do not go immediately up to
109 heaven.
110 </p>
111 <p id="XP_Q69_A2-p3">
112 <b>Objection 2:</b> Further, Augustine says (Enchiridion cix) that "the time which lies between man's death and the final resurrection holds
113 the souls in secret receptacles according as each one is worthy of rest or of suffering." Now these secret abodes cannot denote
114 heaven and hell, since also after the final resurrection the souls will be there together with their bodies: so that he would
115 have no reason to distinguish between the time before and the time after the
116 resurrection. Therefore they will be neither in hell nor in heaven until the day of judgment.
117 </p>
118 <p id="XP_Q69_A2-p4">
119 <b>Objection 3:</b> Further, the glory of the soul is greater than that of bodies. Now the glory of the body is awarded to all at the same time,
120 so that each one may have the greater joy in the common rejoicing of all, as appears from a gloss on
121 <a class="scripRef" id="XP_Q69_A2-p4.1" href="./asv.html#Heb.11.40" target="asv"> Heb. 11:40, </a> "God providing some better thing for us---that the common joy may make each one rejoice the more." Much more, therefore,
122 ought the glory of souls to be deferred until the end, so as to be awarded to all at
123 the same time.
124 </p>
125 <p id="XP_Q69_A2-p5">
126 <b>Objection 4:</b> Further, punishment and reward, being pronounced by the sentence of the judge, should not precede the judgment. Now hell
127 fire and the joys of heaven will be awarded to all by the sentence of Christ judging them, namely at the last judgment, according
128 to
129 <a class="scripRef" id="XP_Q69_A2-p5.1" href="./asv.html#Matt.25" target="asv">Mat. 25</a>. Therefore no one will go up to heaven or down to hell before the day of judgment.
130 </p>
131 <p id="XP_Q69_A2-p6">
132 <b>On the contrary,</b> It is written (
133 <a class="scripRef" id="XP_Q69_A2-p6.1" href="./asv.html#iiCor.5.1" target="asv">2 Cor. 5:1</a>): "If our earthly house of this habitation be dissolved, that we have . . . a house not made with hands, but reserved in
134 heaven [*Vulg.: 'eternal in heaven'; cf.
135 <a class="scripRef" id="XP_Q69_A2-p6.2" href="./asv.html#iPet.1.4" target="asv">1 Pet. 1:4</a>]." Therefore, after the body's dissolution, the soul has an abode, which had been reserved for it in heaven.
136 </p>
137 <p id="XP_Q69_A2-p7"> Further, the Apostle says (
138 <a class="scripRef" id="XP_Q69_A2-p7.1" href="./asv.html#Phil.1.23" target="asv">Phil. 1:23</a>): "I desire [Vulg.: 'Having a desire'] to be dissolved and to be with Christ." From these words Gregory argues as follows
139 (Dial. iv, 25): "If there is no doubt that Christ is in heaven, it cannot be denied that Paul's soul is in heaven likewise."
140 Now it cannot be gainsaid that Christ is in heaven, since this is an article of faith. Therefore neither is it to be denied
141 that the souls of the saints are borne to heaven.
142 That also some souls go down to hell immediately after death is evident from
143 <a class="scripRef" id="XP_Q69_A2-p7.2" href="./asv.html#Luke.16.22" target="asv"> Lk. 16:22, </a> "And the rich man died, and he was buried in hell."
144 </p>
145 <p id="XP_Q69_A2-p8">
146 <b>I answer that,</b> Even as in bodies there is gravity or levity whereby they are borne to their own place which is the end of their movement,
147 so in souls there is merit or demerit whereby they reach their reward or punishment, which are the ends of their deeds. Wherefore
148 just as a body is conveyed at once to its place, by its gravity or levity, unless there be an obstacle, so too the soul, the
149 bonds of the flesh being broken, whereby it was detained in the state of the way,
150 receives at once its reward or punishment, unless there be an obstacle. Thus sometimes venial sin, though needing first of
151 all to be cleansed, is an obstacle to the receiving of the reward; the result being that the reward is delayed. And since
152 a place is assigned to souls in keeping with their reward or punishment, as soon as the soul is set free from the body it
153 is either plunged into hell or soars to heaven, unless it be held back by some debt, for which its flight must needs be delayed
154 until the soul is first of all cleansed. This truth is attested by the manifest authority of the canonical Scriptures and
155 the doctrine of the holy Fathers; wherefore the contrary must be judged heretical as stated in Dial. iv, 25, and in De Eccl.
156 Dogm. xlvi.
157 </p>
158 <p id="XP_Q69_A2-p9">
159 <b>Reply to Objection 1:</b> The gloss explains itself: for it expounds the words, "They will not yet be where the saints will be," etc., by saying immediately
160 afterwards: "That is to say, they will not have the double stole which the saints will have at the resurrection."
161 </p>
162 <p id="XP_Q69_A2-p10">
163 <b>Reply to Objection 2:</b> Among the secret abodes of which Augustine speaks, we must also reckon hell and heaven, where some souls are detained before
164 the resurrection. The reason why a distinction is drawn between the time before and the time after the resurrection is because
165 before the resurrection they are there without the body whereas afterwards they are with the body, and because in certain
166 places there are souls now which will not be there after the resurrection.
167 </p>
168 <p id="XP_Q69_A2-p11">
169 <b>Reply to Objection 3:</b> There is a kind of continuity among men as regards the body, because in respect thereof is verified the saying of
170 <a class="scripRef" id="XP_Q69_A2-p11.1" href="./asv.html#Acts.17.24" target="asv"> Acts 17:24,26, </a> "God . . . hath made of one all mankind": whereas He has fashioned souls independently of one another. Consequently it is
171 not so fitting that all men should be glorified together in the soul as that they should be glorified together in the body.
172 Moreover the glory of the body is not so essential as the
173 glory of the soul; wherefore it would be more derogatory to the saints if the glory of the soul were delayed, than that the
174 glory of the body be deferred: nor could this detriment to their glory be compensated on account of the joy of each one being
175 increased by the common joy.
176 </p>
177 <p id="XP_Q69_A2-p12">
178 <b>Reply to Objection 4:</b> Gregory proposes and solves this very difficulty (Dial. iv, 25): "If then," he says, "the souls of the just are in heaven
179 now, what will they receive in reward for their justice on the judgment day?" And he answers: "Surely it will be a gain to
180 them at the judgment, that whereas now they enjoy only the happiness of the soul, afterwards they will enjoy also that of
181 the body, so as to rejoice also in the flesh wherein they bore sorrow and torments for
182 the Lord." The same is to be said in reference to the damned.
183 </p>
184 <p id="XP_Q69_A2-p13"></p>
185 <p id="XP_Q69_A2-p14"></p>
186 <a href="summa.XP_Q69_A1.html"></a>
187 <a href="summa.XP_Q69_A3.html"></a>
188 </div>
189 <div id="XP_Q69_A3" class="div4">
190 <a href="summa.XP_Q69_A2.html"></a>
191 <a href="summa.XP_Q69_A4.html"></a>
192 <h4 id="XP_Q69_A3-p0.1">Whether the souls who are in heaven or hell are able to go from thence?</h4>
193 <p id="XP_Q69_A3-p1"></p>
194 <p id="XP_Q69_A3-p2">
195 <b>Objection 1:</b> It would seem that the souls in heaven or hell are unable to go from thence. For Augustine says (De Cura pro Mort. xiii):
196 "If the souls of the dead took any part in the affairs of the living, to say nothing of others, there is myself whom not for
197 a single night would my loving mother fail to visit since she followed me by land and sea in order to abide with me": and
198 from this he concludes that the souls of the departed do not mingle in the affairs of the
199 living. But they would be able to do so if they were to leave their abode. Therefore they do not go forth from their abode.
200 </p>
201 <p id="XP_Q69_A3-p3">
202 <b>Objection 2:</b> Further, it is written (
203 <a class="scripRef" id="XP_Q69_A3-p3.1" href="./asv.html#Ps.26.4" target="asv">Ps. 26:4</a>): "That I may dwell in the house of the Lord all the days of my life," and (
204 <a class="scripRef" id="XP_Q69_A3-p3.2" href="./asv.html#Job.7.9" target="asv">Job 7:9</a>): "He that shall go down to hell shall not come up." Therefore neither the good nor the wicked quit their abode.
205 </p>
206 <p id="XP_Q69_A3-p4">
207 <b>Objection 3:</b> Further, as stated above
208 <a id="XP_Q69_A3-p4.1" shape="rect" href="summa.XP_Q69_A2.html">(A[2])</a>, abodes are awarded to souls after death as a reward or punishment. Now after death neither the rewards of the saints nor
209 the punishments of the damned are increased. Therefore they do not quit their abodes.
210 </p>
211 <p id="XP_Q69_A3-p5">
212 <b>On the contrary,</b> Jerome writing against Vigilantius addresses him thus: "For thou sayest that the souls of the apostles and martyrs have taken
213 up their abode either in Abraham's bosom or in the place of refreshment, or under the altar of God, and that they are unable
214 to visit their graves when they will. Wouldst thou then lay down the law for God? Wouldst thou put the apostles in chains,
215 imprison them until the day of judgment, and forbid them to be with their lord, them
216 of whom it is written: They follow the Lamb whithersoever He goeth? And if the Lamb is everywhere, therefore we must believe
217 that those also who are with Him are everywhere." Therefore it is absurd to say that the souls of the departed do not leave
218 their abode.
219 </p>
220 <p id="XP_Q69_A3-p6"> Further, Jerome argues as follows: "Since the devil and the demons wander throughout the whole world, and are everywhere
221 present with wondrous speed, why should the martyrs, after shedding their blood be imprisoned and unable to go forth?" Hence
222 we may infer that not only the good sometimes leave their abode, but also the wicked, since their damnation does not exceed
223 that of the demons who wander about everywhere.
224 </p>
225 <p id="XP_Q69_A3-p7"> Further, the same conclusion may be gathered from Gregory (Dial. iv), where he relates many cases of the dead having appeared
226 to the living.
227 </p>
228 <p id="XP_Q69_A3-p8">
229 <b>I answer that,</b> There are two ways of understanding a person to leave hell or heaven. First, that he goes from thence simply, so that heaven
230 or hell be no longer his place: and in this way no one who is finally consigned to hell or heaven can go from thence, as we
231 shall state further on (
232 <a id="XP_Q69_A3-p8.1" shape="rect" href="summa.XP_Q71_A5.html">Q[71], A[5]</a>, ad 5). Secondly, they may be understood to go forth for a time: and here we must distinguish what befits them according
233 to the order of nature, and
234 what according to the order of Divine providence; for as Augustine says (De Cura pro Mort. xvi): "Human affairs have their
235 limits other than have the wonders of the Divine power, nature's works differ from those which are done miraculously." Consequently,
236 according to the natural course, the separated souls consigned to their respective abodes are utterly cut off from communication
237 with the living. For according to the course of nature men living in mortal bodies are not immediately united to
238 separate substances, since their entire knowledge arises from the senses: nor would it be fitting for them to leave their
239 abode for any purpose other than to take part in the affairs of the living. Nevertheless, according to the disposition of
240 Divine providence separated souls sometimes come forth from their abode and appear to men, as Augustine, in the book quoted
241 above, relates of the martyr Felix who appeared visibly to the people of Nola when they were besieged by the barbarians. It
242 is also
243 credible that this may occur sometimes to the damned, and that for man's instruction and intimidation they be permitted to
244 appear to the living; or again in order to seek our suffrages, as to those who are detained in purgatory, as evidenced by
245 many instances related in the fourth book of the Dialogues. There is, however, this difference between the saints and the
246 damned, that the saints can appear when they will to the living, but not the damned; for even as the saints while living in
247 the
248 flesh are able by the gifts of gratuitous grace to heal and work wonders, which can only be done miraculously by the Divine
249 power, and cannot be done by those who lack this gift, so it is not unfitting for the souls of the saints to be endowed with
250 a power in virtue of their glory, so that they are able to appear wondrously to the living, when they will: while others are
251 unable to do so unless they be sometimes permitted.
252 </p>
253 <p id="XP_Q69_A3-p9">
254 <b>Reply to Objection 1:</b> Augustine, as may be gathered from what he says afterwards, is speaking according to the common course of nature, And yet
255 it does not follow, although the dead be able to appear to the living as they will, that they appear as often as when living
256 in the flesh: because when they are separated from the flesh, they are either wholly conformed to the divine will, so that
257 they may do nothing but what they see to be agreeable with the Divine disposition, or
258 else they are so overwhelmed by their punishments that their grief for their unhappiness surpasses their desire to appear
259 to others.
260 </p>
261 <p id="XP_Q69_A3-p10">
262 <b>Reply to Objection 2:</b> The authorities quoted speak in the sense that no one comes forth from heaven or hell simply, and do not imply that one may
263 not come forth for a time.
264 </p>
265 <p id="XP_Q69_A3-p11">
266 <b>Reply to Objection 3:</b> As stated above (A[1], ad 3) the soul's place conduces to its punishment or reward in so far as the soul, through being consigned
267 to that place, is affected either by joy or by grief. Now this joy or grief at being consigned to such a place remains in
268 the soul even when it is outside that place. Thus a bishop who is given the honor of sitting on a throne in the church incurs
269 no dishonor when he leaves the throne, for though he sits not therein
270 actually, the place remains assigned to him.
271 </p>
272 <p id="XP_Q69_A3-p12"> We must also reply to the arguments in the contrary sense.</p>
273 <p id="XP_Q69_A3-p13">
274 <b>Reply to Objection 4:</b> Jerome is speaking of the apostles and martyrs in reference to that which they gain from their power of glory, and not to
275 that which befits them as due to them by nature. And when he says that they are everywhere, he does not mean that they are
276 in several places or everywhere at once, but that they can be wherever they will.
277 </p>
278 <p id="XP_Q69_A3-p14">
279 <b>Reply to Objection 5:</b> There is no parity between demons and angels on the one hand and the souls of the saints and of the damned on the other.
280 For the good or bad angels have allotted to them the office of presiding over men, to watch over them or to try them; but
281 this cannot be said of the souls of men. Nevertheless, according to the power of glory, it is competent to the souls of the
282 saints that they can be where they will; and this is what Jerome means to say.
283 </p>
284 <p id="XP_Q69_A3-p15">
285 <b>Reply to Objection 6:</b> Although the souls of the saints or of the damned are sometimes actually present where they appear, we are not to believe
286 that this is always so: for sometimes these apparitions occur to persons whether asleep or awake by the activity of good or
287 wicked angels in order to instruct or deceive the living. Thus sometimes even the living appear to others and tell them many
288 things in their sleep; and yet it is clear that they are not present, as Augustine
289 proves from many instances (De Cura pro Mort. xi, xii).
290 </p>
291 <p id="XP_Q69_A3-p16"></p>
292 <p id="XP_Q69_A3-p17"></p>
293 <a href="summa.XP_Q69_A2.html"></a>
294 <a href="summa.XP_Q69_A4.html"></a>
295 </div>
296 <div id="XP_Q69_A4" class="div4">
297 <a href="summa.XP_Q69_A3.html"></a>
298 <a href="summa.XP_Q69_A5.html"></a>
299 <h4 id="XP_Q69_A4-p0.1">Whether the limbo of hell is the same as Abraham's bosom?</h4>
300 <p id="XP_Q69_A4-p1"></p>
301 <p id="XP_Q69_A4-p2">
302 <b>Objection 1:</b> It would seem that the limbo of hell is not the same as Abraham's bosom. For according to Augustine (Gen. ad lit. xxxiii):
303 "I have not yet found Scripture mentioning hell in a favorable sense." Now Abraham's bosom is taken in a favorable sense,
304 as Augustine goes on to say (Gen. ad lit. xxxiii): "Surely no one would be allowed to give an unfavorable signification to
305 Abraham's bosom and the place of rest whither the godly poor man was carried by the angels."
306 Therefore Abraham's bosom is not the same as the limbo of hell.
307 </p>
308 <p id="XP_Q69_A4-p3">
309 <b>Objection 2:</b> Further, those who are in hell see not God. Yet God is seen by those who are in Abraham's bosom, as may be gathered from
310 Augustine (Confess. ix, 3) who, speaking of Nebridius, says: "Whatever that be, which is signified by thut bosom, there lives
311 my Nebridius," and further on: "Now lays he not his ear to my mouth, but his spiritual mouth unto Thy fountain, and drinketh
312 as much as he can receive wisdom in proportion to his thirst, endlessly happy." Therefore
313 Abraham's bosom is not the same as the limbo of hell.
314 </p>
315 <p id="XP_Q69_A4-p4">
316 <b>Objection 3:</b> Further, the Church prays not that a man be taken to hell: and yet she prays that the angels may carry the departed soul
317 to Abraham's bosom. Therefore it would seem that Abraham's bosom is not the same as limbo.
318 </p>
319 <p id="XP_Q69_A4-p5">
320 <b>On the contrary,</b> The place whither the beggar Lazarus was taken is called Abraham's bosom. Now he was taken to hell, for as a gloss [*St.
321 Gregory, Moral. xx] on
322 <a class="scripRef" id="XP_Q69_A4-p5.1" href="./asv.html#Job.30.23" target="asv"> Job 30:23, </a> "Where a house is appointed for every one that liveth," says: "Hell was the house of all the living until the coming of Christ."
323 Therefore Abraham's bosom is the same as limbo.
324 </p>
325 <p id="XP_Q69_A4-p6"> Further, Jacob said to his sons (
326 <a class="scripRef" id="XP_Q69_A4-p6.1" href="./asv.html#Gen.44.38" target="asv">Gn. 44:38</a>): "You will bring down my grey hairs with sorrow to hell": wherefore Jacob knew that he would be taken to hell after his
327 death. Therefore Abraham likewise was taken to hell after his death; and consequently Abraham's bosom would seem to be a part
328 of hell.
329 </p>
330 <p id="XP_Q69_A4-p7">
331 <b>I answer that,</b> After death men's souls cannot find rest save by the merit of faith, because "he that cometh to God must believe" (
332 <a class="scripRef" id="XP_Q69_A4-p7.1" href="./asv.html#Heb.11.6" target="asv">Heb. 11:6</a>). Now the first example of faith was given to men in the person of Abraham, who was the first to sever himself from the body
333 of unbelievers, and to receive a special sign of faith: for which reason "the place of rest given to men after death is called
334 Abraham's bosom," as Augustine declares (Gen. ad lit. xii). But
335 the souls of the saints have not at all times had the same rest after death; because, since Christ's coming they have had
336 complete rest through enjoying the vision of God, whereas before Christ's coming they had rest through being exempt from punishment,
337 but their desire was not set at rest by their attaining their end. Consequently the state of the saints before Christ's coming
338 may be considered both as regards the rest it afforded, and thus it is called Abraham's bosom, and as regards its
339 lack of rest, and thus it is called the limbo of hell. Accordingly, before Christ's coming the limbo of hell and Abraham's
340 bosom were one place accidentally and not essentially: and consequently, nothing prevents Abraham's bosom from being after
341 Christ's coming, and from being altogether distinct from limbo, since things that are one accidentally may be parted from
342 one another.
343 </p>
344 <p id="XP_Q69_A4-p8">
345 <b>Reply to Objection 1:</b> The state of the holy Fathers as regards what was good in it was called Abraham's bosom, but as regards its deficiencies
346 it was called hell. Accordingly, neither is Abraham's bosom taken in an unfavorable sense nor hell in a favorable sense, although
347 in a way they are one.
348 </p>
349 <p id="XP_Q69_A4-p9">
350 <b>Reply to Objection 2:</b> The place of rest of the holy Fathers was called Abraham's bosom before as well as after Christ's coming, but in different
351 ways. For since before Christ's coming the saints' rest had a lack of rest attached to it, it was called both hell and Abraham's
352 bosom, wherefore God was not seen there. But since after the coming of Christ the saints' rest is complete through their seeing
353 God, this rest is called Abraham's bosom, but not hell by any means. It is
354 to this bosom of Abraham that the Church prays for the faithful to be brought.
355 </p>
356 <p id="XP_Q69_A4-p10"> Hence the Reply to the Third Objection is evident: and the same meaning applies to a gloss on
357 <a class="scripRef" id="XP_Q69_A4-p10.1" href="./asv.html#Luke.16.22" target="asv"> Lk. 16:22, </a> "It came to pass that the beggar died," etc., which says: "Abraham's bosom is the rest of the blessed poor, whose is the
358 kingdom of heaven."
359 </p>
360 <p id="XP_Q69_A4-p11"></p>
361 <p id="XP_Q69_A4-p12"></p>
362 <a href="summa.XP_Q69_A3.html"></a>
363 <a href="summa.XP_Q69_A5.html"></a>
364 </div>
365 <div id="XP_Q69_A5" class="div4">
366 <a href="summa.XP_Q69_A4.html"></a>
367 <a href="summa.XP_Q69_A6.html"></a>
368 <h4 id="XP_Q69_A5-p0.1">Whether limbo is the same as the hell of the damned?</h4>
369 <p id="XP_Q69_A5-p1"></p>
370 <p id="XP_Q69_A5-p2">
371 <b>Objection 1:</b> It would seem that the limbo of hell is the same as the hell of the damned. For Christ is said to have "bitten" [*Allusion
372 to
373 <a class="scripRef" id="XP_Q69_A5-p2.1" href="./asv.html#Hos.13.14" target="asv"> Osee 13:14</a>] hell, but not to have swallowed it, because He took some from thence but not all. Now He would not be said to have "bitten"
374 hell if those whom He set free were not part of the multitude shut up in hell. Therefore since those whom He set free were
375 shut up in hell, the same were shut up in limbo and in
376 hell. Therefore limbo is either the same as hell, or is a part of hell.
377 </p>
378 <p id="XP_Q69_A5-p3">
379 <b>Objection 2:</b> Further, in the Creed Christ is said to have descended into hell. But he did not descend save to the limbo of the Fathers.
380 Therefore the limbo of the Fathers is the same as hell.
381 </p>
382 <p id="XP_Q69_A5-p4">
383 <b>Objection 3:</b> Further, it is written (
384 <a class="scripRef" id="XP_Q69_A5-p4.1" href="./asv.html#Job.17.16" target="asv">Job 17:16</a>): "All that I have shall go down into the deepest hell [Douay: 'pit']." Now since Job was a holy and just man, he went down
385 to limbo. Therefore limbo is the same as the deepest hell.
386 </p>
387 <p id="XP_Q69_A5-p5">
388 <b>On the contrary,</b> In hell there is no redemption [*Office of the Dead, Resp. vii]. But the saints were redeemed from limbo. Therefore limbo
389 is not the same as hell.
390 </p>
391 <p id="XP_Q69_A5-p6"> Further, Augustine says (Gen. ad lit. xii): "I do not see how we can believe that the rest which Lazarus received was in
392 hell." Now the soul of Lazarus went down into limbo. Therefore limbo is not the same as hell.
393 </p>
394 <p id="XP_Q69_A5-p7">
395 <b>I answer that,</b> The abodes of souls after death may be distinguished in two ways; either as to their situation, or as to the quality of the
396 places, inasmuch as souls are punished or rewarded in certain places. Accordingly if we consider the limbo of the Fathers
397 and hell in respect of the aforesaid quality of the places, there is no doubt that they are distinct, both because in hell
398 there is sensible punishment, which was not in the limbo of the Fathers, and because in hell
399 there is eternal punishment, whereas the saints were detained but temporally in the limbo of the Fathers. On the other hand,
400 if we consider them as to the situation of the place, it is probable that hell and limbo are the same place, or that they
401 are continuous as it were yet so that some higher part of hell be called the limbo of the Fathers. For those who are in hell
402 receive diverse punishments according to the diversity of their guilt, so that those who are condemned are consigned to darker
403 and deeper parts of hell according as they have been guilty of graver sins, and consequently the holy Fathers in whom there
404 was the least amount of sin were consigned to a higher and less darksome part than all those who were condemned to punishment.
405 </p>
406 <p id="XP_Q69_A5-p8">
407 <b>Reply to Objection 1:</b> When Christ, by His descent, delivered the Fathers from limbo, He is said to have "bitten" hell and to have descended into
408 hell, in so far as hell and limbo are the same as to situation.
409 </p>
410 <p id="XP_Q69_A5-p9"> This suffices for the Reply to the Second Objection.</p>
411 <p id="XP_Q69_A5-p10">
412 <b>Reply to Objection 3:</b> Job descended, not to the hell of the damned, but to the limbo of the Fathers. The latter is called the deepest place not
413 in reference to the places of punishment, but in comparison with other places, as including all penal places under one head.
414 Again we may reply with Augustine (Gen. ad lit. xii): who says of Jacob: "When Jacob said to his sons, 'You will bring down
415 my grey hairs with sorrow to hell,' he seems to have feared most, lest he should be
416 troubled with so great a sorrow as to obtain, not the rest of good men, but the hell of sinners." The saying of Job may be
417 expounded in the same way, as being the utterance of one in fear, rather than an assertion.
418 </p>
419 <p id="XP_Q69_A5-p11"></p>
420 <p id="XP_Q69_A5-p12"></p>
421 <a href="summa.XP_Q69_A4.html"></a>
422 <a href="summa.XP_Q69_A6.html"></a>
423 </div>
424 <div id="XP_Q69_A6" class="div4">
425 <a href="summa.XP_Q69_A5.html"></a>
426 <a href="summa.XP_Q69_A7.html"></a>
427 <h4 id="XP_Q69_A6-p0.1">Whether the limbo of children is the same as the limbo of the Fathers?</h4>
428 <p id="XP_Q69_A6-p1"></p>
429 <p id="XP_Q69_A6-p2">
430 <b>Objection 1:</b> It would seem that the limbo of children is the same as the limbo of the Fathers. For punishment should correspond to sin.
431 Now the Fathers were detained in limbo for the same sin as children, namely for original sin. Therefore the place of punishment
432 should be the same for both.
433 </p>
434 <p id="XP_Q69_A6-p3">
435 <b>Objection 2:</b> Further, Augustine says (Enchir. xciii): "The punishment of children who die in none but original sin is most lenient." But
436 no punishment is more lenient than that of the holy Fathers. Therefore the place of punishment is the same for both.
437 </p>
438 <p id="XP_Q69_A6-p4">
439 <b>On the contrary,</b> Even as temporal punishment in purgatory and eternal punishment in hell are due to actual sin, so temporal punishment in
440 the limbo of the Fathers and eternal punishment in the limbo of the children were due to original sin. If, therefore, hell
441 and purgatory be not the same it would seem that neither are the limbo of children and the limbo of the Fathers the same.
442 </p>
443 <p id="XP_Q69_A6-p5">
444 <b>I answer that,</b> The limbo of the Fathers and the limbo of children, without any doubt, differ as to the quality of punishment or reward.
445 For children have no hope of the blessed life, as the Fathers in limbo had, in whom, moreover, shone forth the light of faith
446 and grace. But as regards their situation, there is reason to believe that the place of both is the same; except that the
447 limbo of the Fathers is placed higher than the limbo of children, just as we have stated in
448 reference to limbo and hell
449 <a id="XP_Q69_A6-p5.1" shape="rect" href="summa.XP_Q69_A5.html">(A[5])</a>.
450 </p>
451 <p id="XP_Q69_A6-p6">
452 <b>Reply to Objection 1:</b> The Fathers did not stand in the same relation to original sin as children. For in the Fathers original sin was expiated
453 in so far as it infected the person, while there remained an obstacle on the part of nature, on account of which their satisfaction
454 was not yet complete. On the other hand, in children there is an obstacle both on the part of the person and on the part of
455 nature: and for this reason different abodes are appointed to the Fathers and
456 to children.
457 </p>
458 <p id="XP_Q69_A6-p7">
459 <b>Reply to Objection 2:</b> Augustine is speaking of punishments due to some one by reason of his person. Of these the most lenient are due to those
460 who are burdened with none but original sin. But lighter still is the punishment due to those who are debarred from the reception
461 of glory by no personal defect but only by a defect of nature, so that this very delay of glory is called a kind of punishment.
462 </p>
463 <p id="XP_Q69_A6-p8"></p>
464 <p id="XP_Q69_A6-p9"></p>
465 <a href="summa.XP_Q69_A5.html"></a>
466 <a href="summa.XP_Q69_A7.html"></a>
467 </div>
468 <div id="XP_Q69_A7" class="div4">
469 <a href="summa.XP_Q69_A6.html"></a>
470 <a href="summa.XP_Q70.html"></a>
471 <h4 id="XP_Q69_A7-p0.1">Whether so many abodes should be distinguished?</h4>
472 <p id="XP_Q69_A7-p1"></p>
473 <p id="XP_Q69_A7-p2">
474 <b>Objection 1:</b> It would seem that we should not distinguish so many abodes. For after death, just as abodes are due to souls on account
475 of sin, so are they due on account of merit. Now there is only one abode due on account of merit, namely paradise. Therefore
476 neither should there be more than one abode due on account of sin, namely hell.
477 </p>
478 <p id="XP_Q69_A7-p3">
479 <b>Objection 2:</b> Further, abodes are appointed to souls after death on account of merits or demerits. Now there is one place where they merit
480 or demerit. Therefore only one abode should be assigned to them after death.
481 </p>
482 <p id="XP_Q69_A7-p4">
483 <b>Objection 3:</b> Further, the places of punishment should correspond to the sins. Now there are only three kinds of sin, namely original,
484 venial, and mortal. Therefore there should only be three penal abodes.
485 </p>
486 <p id="XP_Q69_A7-p5">
487 <b>Objection 4:</b> On the other hand, it would seem that there should be many more than those assigned. For this darksome air is the prison
488 house of the demons (
489 <a class="scripRef" id="XP_Q69_A7-p5.1" href="./asv.html#iiPet.2.17" target="asv">2 Pet. 2:17</a>), and yet it is not reckoned among the five abodes which are mentioned by certain authors. Therefore there are more than
490 five abodes.
491 </p>
492 <p id="XP_Q69_A7-p6">
493 <b>Objection 5:</b> Further, the earthly paradise is distinct from the heavenly paradise. Now some were borne away to the earthly paradise after
494 this state of life, as is related of Enoch and Elias. Since then the earthly paradise is not counted among the five abodes,
495 it would seem that there are more than five.
496 </p>
497 <p id="XP_Q69_A7-p7">
498 <b>Objection 6:</b> Further, some penal place should correspond to each state of sinners. Now if we suppose a person to die in original sin who
499 has committed only venial sins, none of the assigned abodes will be befitting to him. For it is clear that he would not be
500 in heaven, since he would be without grace, and for the same reason neither would he be in the limbo of the Fathers; nor again,
501 would he be in the limbo of children, since there is no sensible punishment there, which
502 is due to such a person by reason of venial sin: nor would he be in purgatory, where there is none but temporal punishment,
503 whereas everlasting punishment is due to him: nor would he be in the hell of the damned, since he is not guilty of actual
504 mortal sin. Therefore a sixth abode should be assigned.
505 </p>
506 <p id="XP_Q69_A7-p8">
507 <b>Objection 7:</b> Further, rewards and punishments vary in quantity according to the differences of sins and merits. Now the degrees of merit
508 and sin are infinite. Therefore we should distinguish an infinite number of abodes, in which souls are punished or rewarded
509 after death.
510 </p>
511 <p id="XP_Q69_A7-p9">
512 <b>Objection 8:</b> Further, souls are sometimes punished in the places where they sinned, as Gregory states (Dial. iv, 55). But they sinned
513 in the place which we inhabit. Therefore this place should be reckoned among the abodes, especially since some are punished
514 for their sins in this world, as the Master said above (Sent. iv, D, 21).
515 </p>
516 <p id="XP_Q69_A7-p10">
517 <b>Objection 9:</b> Further, just as some die in a state of grace and have some venial sins for which they deserve punishment, so some die in
518 mortal sin and have some good for which they would deserve a reward. Now to those who die in grace with venial sins an abode
519 is assigned where they are punished ere they receive their reward, which abode is purgatory. Therefore, on the other hand,
520 there should be equally an abode for those who die in mortal sin together with some good
521 works.
522 </p>
523 <p id="XP_Q69_A7-p11">
524 <b>Objection 10:</b> Further, just as the Fathers were delayed from obtaining full glory of the soul before Christ's coming, so are they now detained
525 from receiving the glory of the body. Therefore as we distinguish an abode of the saints before the coming of Christ from
526 the one where they are received now, so ought we to distinguish the one in which they are received now from the one where
527 they will be received after the resurrection.
528 </p>
529 <p id="XP_Q69_A7-p12">
530 <b>I answer that,</b> The abodes of souls are distinguished according to the souls' various states. Now the soul united to a mortal body is in
531 the state of meriting, while the soul separated from the body is in the state of receiving good or evil for its merits; so
532 that after death it is either in the state of receiving its final reward, or in the state of being hindered from receiving
533 it. If it is in the state of receiving its final retribution, this happens in two ways: either
534 in the respect of good, and then it is paradise; or in respect of evil, and thus as regards actual sin it is hell, and as
535 regards original sin it is the limbo of children. On the other hand, if it be in the state where it is hindered from receiving
536 its final reward, this is either on account of a defect of the person, and thus we have purgatory where souls are detained
537 from receiving their reward at once on account of the sins they have committed, or else it is on account of a defect of nature,
538 and thus we have the limbo of the Fathers, where the Fathers were detained from obtaining glory on account of the guilt of
539 human nature which could not yet be expiated.
540 </p>
541 <p id="XP_Q69_A7-p13">
542 <b>Reply to Objection 1:</b> Good happens in one way, but evil in many ways, according to Dionysius (Div. Nom. iv) and the Philosopher (Ethic. ii, 6):
543 wherefore it is not unfitting if there be one place of blissful reward and several places of punishment.
544 </p>
545 <p id="XP_Q69_A7-p14">
546 <b>Reply to Objection 2:</b> The state of meriting and demeriting is one state, since the same person is able to merit and demerit: wherefore it is fitting
547 that one place should be assigned to all: whereas of those who receive according to their merits there are various states,
548 and consequently the comparison fails.
549 </p>
550 <p id="XP_Q69_A7-p15">
551 <b>Reply to Objection 3:</b> One may be punished in two ways for original sin, as stated above, either in reference to the person, or in reference to
552 nature only. Consequently there is a twofold limbo corresponding to that sin.
553 </p>
554 <p id="XP_Q69_A7-p16">
555 <b>Reply to Objection 4:</b> This darksome air is assigned to the demons, not as the place where they receive retribution for their merits, but as a place
556 befitting their office, in so far as they are appointed to try us. Hence it is not reckoned among the abodes of which we are
557 treating now: since hell fire is assigned to them in the first place (
558 <a class="scripRef" id="XP_Q69_A7-p16.1" href="./asv.html#Matt.25" target="asv">Mat. 25</a>).
559 </p>
560 <p id="XP_Q69_A7-p17">
561 <b>Reply to Objection 5:</b> The earthly paradise belongs to the state of the wayfarer rather than to the state of those who receive for their merits;
562 and consequently it is not reckoned among the abodes whereof we are treating now.
563 </p>
564 <p id="XP_Q69_A7-p18">
565 <b>Reply to Objection 6:</b> This supposition is impossible [*Cf.
566 <a id="XP_Q69_A7-p18.1" shape="rect" href="summa.FS_Q89_A6.html">FS, Q[89], A[6]</a>]. If, however, it were possible, such a one would be punished in hell eternally: for it is accidental to venial sin that
567 it be punished temporally in purgatory, through its having grace annexed to it: wherefore if it be annexed to a mortal sin,
568 which is without grace, it will be punished eternally in hell. And since this one who dies in original sin has a venial sin
569 without
570 grace, it is not unfitting to suppose that he be punished eternally.
571 </p>
572 <p id="XP_Q69_A7-p19">
573 <b>Reply to Objection 7:</b> Diversity of degrees in punishments or rewards does not diversify the state, and it is according to the diversity of state
574 that we distinguish various abodes. Hence the argument does not prove.
575 </p>
576 <p id="XP_Q69_A7-p20">
577 <b>Reply to Objection 8:</b> Although separated souls are sometimes punished in the place where we dwell, it does not follow that this is their proper
578 place of punishment: but this is done for our instruction, that seeing their punishment we may be deterred from sin. That
579 souls while yet in the flesh are punished here for their sins has nothing to do with the question, because a punishment of
580 this kind does not place a man outside the state of meriting or demeriting: whereas we
581 are treating now of the abodes to which souls are assigned after the state of merit or demerit.
582 </p>
583 <p id="XP_Q69_A7-p21">
584 <b>Reply to Objection 9:</b> It is impossible for evil to be pure and without the admixture of good, just as the supreme good is without any admixture
585 of evil. Consequently those who are to be conveyed to beatitude which is a supreme good must be cleansed of all evil. wherefore
586 there must needs be a place where such persons are cleansed if they go hence without being perfectly clean. But those who
587 will be thrust into hell will not be free from all good: and consequently the
588 comparison fails, since those who are in hell can receive the reward of their goods, in so far as their past goods avail for
589 the mitigation of their punishment.
590 </p>
591 <p id="XP_Q69_A7-p22">
592 <b>Reply to Objection 10:</b> The essential reward consists in the glory of the soul, but the body's glory, since it overflows from the soul, is entirely
593 founded as it were on the soul: and consequently lack of the soul's glory causes a difference of state, whereas lack of the
594 body's glory does not. For this reason, too, the same place, namely the empyrean, is assigned to the holy souls separated
595 from their bodies and united to glorious bodies: whereas the same place was not
596 assigned to the souls of the Fathers both before and after the glorification of souls.
597 </p>
598 <p id="XP_Q69_A7-p23"></p>
599 <p id="XP_Q69_A7-p24"></p>
600 <a href="summa.XP_Q69_A6.html"></a>
601 <a href="summa.XP_Q70.html"></a>
602 </div>
603 <a href="summa.XP.iii.html"></a>
604 <a href="summa.XP_Q69_A1.html"></a>
605 </div>
606 <div id="XP_Q70" class="div3">
607 <a href="summa.XP_Q69_A7.html"></a>
608 <a href="summa.XP_Q70_A1.html"></a>
609 <h3 id="XP_Q70-p0.1">OF THE QUALITY OF THE SOUL AFTER LEAVING THE BODY, AND OF THE PUNISHMENT INFLICTED ON IT BY MATERIAL FIRE (THREE ARTICLES)</h3>
610 <p id="XP_Q70-p1"></p>
611 <p id="XP_Q70-p2"> We must next consider the general quality of the soul after leaving the body, and the punishment inflicted on it by material
612 fire. Under this head there are three points of inquiry:
613 </p>
614 <p id="XP_Q70-p3"> (1) Whether the sensitive powers remain in the separated soul?</p>
615 <p id="XP_Q70-p4"> (2) Whether the acts of the aforesaid powers remain in the soul?</p>
616 <p id="XP_Q70-p5"> (3) Whether the separated soul can suffer from a material fire?</p>
617 <div id="XP_Q70_A1" class="div4">
618 <a href="summa.XP_Q70.html"></a>
619 <a href="summa.XP_Q70_A2.html"></a>
620 <h4 id="XP_Q70_A1-p0.1">Whether the sensitive powers remain in the separated soul? [*Cf. FP, Q[77], A[8]]</h4>
621 <p id="XP_Q70_A1-p1"></p>
622 <p id="XP_Q70_A1-p2">
623 <b>Objection 1:</b> It would seem that the sensitive powers remain in the sensitive soul. For Augustine says (De Spir. et Anim. xv): "The soul
624 withdraws from the body taking all with itself, sense and imagination, reason, understanding and intelligence, the concupiscible
625 and irascible powers." Now sense, imagination, concupiscible and irascible are sensitive powers. Therefore the sensitive powers
626 remain in the separated soul.
627 </p>
628 <p id="XP_Q70_A1-p3">
629 <b>Objection 2:</b> Further, Augustine says (De Eccl. Dogm. xvi): "We believe that man alone has a substantial soul, which lives though separated
630 from the body, and clings keenly to its senses and wits." Therefore the soul retains its senses after being separated from
631 the body.
632 </p>
633 <p id="XP_Q70_A1-p4">
634 <b>Objection 3:</b> Further, the soul's powers are either its essential parts as some maintain, or at least are its natural properties. Now that
635 which is in a thing essentially cannot be separated from it, nor is a subject severed from its natural properties. Therefore
636 it is impossible for the soul to lose any of its powers after being separated from the body.
637 </p>
638 <p id="XP_Q70_A1-p5">
639 <b>Objection 4:</b> Further, a whole is not entire if one of its parts be lacking. Now the soul's powers are called its parts. Therefore, if
640 the soul lose any of its powers after death, it will not be entire after death: and this is unfitting.
641 </p>
642 <p id="XP_Q70_A1-p6">
643 <b>Objection 5:</b> Further, the soul's powers co-operate in merit more even than the body, since the body is a mere instrument of action, while
644 the powers are principles of action. Now the body must of necessity be rewarded together with the soul, since it co-operated
645 in merit. Much more, therefore, is it necessary that the powers of the soul be rewarded together with it. Therefore the separated
646 soul does not lose them.
647 </p>
648 <p id="XP_Q70_A1-p7">
649 <b>Objection 6:</b> Further, if the soul after separation from the body loses its sensitive power, that must needs come to naught. For it cannot
650 be said that it is dissolved into some matter, since it has no matter as a part of itself. Now that which entirely comes to
651 naught is not restored in identity; wherefore at the resurrection the soul will not have the same identical sensitive powers.
652 Now according to the Philosopher (De Anima ii, 1), as the soul is to the body so are the
653 soul's powers to the parts of the body, for instance the sight to the eye. But if it were not identically the same soul that
654 returns to the body, it would not be identically the same man. Therefore for the same reason it would not be identically the
655 same eye, if the visual power were not identically the same; and in like manner no other part would rise again in identity,
656 and consequently neither would the whole man be identically the same. Therefore it is impossible for the separated soul to
657 lose its sensitive powers.
658 </p>
659 <p id="XP_Q70_A1-p8">
660 <b>Objection 7:</b> Further, if the sensitive powers were to be corrupted when the body is corrupted, it would follow that they are weakened
661 when the body is weakened. Yet this is not the case, for according to De Anima i, "if an old man were given the eye of a young
662 man, he would, without doubt, see as well as a young man." Therefore neither are the sensitive powers corrupted when the body
663 is corrupted.
664 </p>
665 <p id="XP_Q70_A1-p9">
666 <b>On the contrary,</b> Augustine says (De Eccl. Dogm. xix): "Of two substances alone does man consist, soul and body: the soul with its reason,
667 and the body with its senses." Therefore the sensitive powers belong to the body: and consequently when the body is corrupted
668 the sensitive powers remain not in the soul.
669 </p>
670 <p id="XP_Q70_A1-p10"> Further, the Philosopher, speaking of the separation of the soul, expresses himself thus (Metaph. xi, 3): "If, however, anything
671 remain at last, we must ask what this is: because in certain subjects it is not impossible, for instance if the soul be of
672 such a disposition, not the whole soul but the intellect; for as regards the whole soul this is probably impossible." Hence
673 it seems that the whole soul is not separated from the body, but only the intellective powers of the soul,
674 and consequently not the sensitive or vegetative powers.
675 </p>
676 <p id="XP_Q70_A1-p11"> Further, the Philosopher, speaking of the intellect, says (De Anima ii, 2): "This alone is ever separated, as the everlasting
677 from the corruptible: for it is hereby clear that the remaining parts are not separable as some maintain." Therefore the sensitive
678 powers do not remain in the separated soul.
679 </p>
680 <p id="XP_Q70_A1-p12">
681 <b>I answer that,</b> There are many opinions on this question. For some, holding the view that all the powers are in the soul in the same way
682 as color is in a body, hold that the soul separated from the body takes all its powers away with it: because, if it lacked
683 any one of them, it would follow that the soul is changed in its natural properties, since these cannot change so long as
684 their subject remains. But the aforesaid view is false, for since a power is so called because
685 it enables us to do or suffer something, and since to do and to be able belong to the same subject, it follows that the subject
686 of a power is the same as that which is agent or patient. Hence the Philosopher says (De Somn. et Vigil.) that "where we find
687 power there we find action." Now it is evident that certain operations, whereof the soul's powers are the principles, do not
688 belong to the soul properly speaking but to the soul as united to the body, because they are not performed except
689 through the medium of the body---such as to see, to hear, and so forth. Hence it follows that such like powers belong to the
690 united soul and body as their subject, but to the soul as their quickening principle, just as the form is the principle of
691 the properties of a composite being. Some operations, however, are performed by the soul without a bodily organ---for instance
692 to understand, to consider, to will: wherefore, since these actions are proper to the soul, the powers that are the
693 principles thereof belong to the soul not only as their principle but also as their subject. Therefore, since so long as the
694 proper subject remains its proper passions must also remain, and when it is corrupted they also must be corrupted, it follows
695 that these powers which use no bodily organ for their actions must needs remain in the separated body, while those which use
696 a bodily organ must needs be corrupted when the body is corrupted: and such are all the powers belonging to the sensitive
697 and the vegetative soul. On this account some draw a distinction in the sensitive powers of the soul: for they say that they
698 are of two kinds---some being acts of organs and emanating from the soul into the body are corrupted with the body; others,
699 whence the former originate, are in the soul, because by them the soul sensitizes the body for seeing, hearing, and so on;
700 and these primary powers remain in the separated soul. But this statement seems unreasonable: because the soul, by its essence
701 and not through the medium of certain other powers, is the origin of those powers which are the acts of organs, even as any
702 form, from the very fact that by its essence it informs its matter, is the origin of the properties which result naturally
703 in the composite. For were it necessary to suppose other powers in the soul, by means of which the powers that perfect the
704 organs may flow from the essence of the soul, for the same reason it would be necessary to suppose other powers by means of
705 which
706 these mean powers flow from the essence of the soul, and so on to infinity, and if we have to stop it is better to do so at
707 the first step.
708 </p>
709 <p id="XP_Q70_A1-p13"> Hence others say that the sensitive and other like powers do not remain in the separated soul except in a restricted sense,
710 namely radically, in the same way as a result is in its principle: because there remains in the separated soul the ability
711 to produce these powers if it should be reunited to the body; nor is it necessary for this ability to be anything in addition
712 to the essence of the soul, as stated above. This opinion appears to be the more reasonable.
713 </p>
714 <p id="XP_Q70_A1-p14">
715 <b>Reply to Objection 1:</b> This saying of Augustine is to be understood as meaning that the soul takes away with it some of those powers actually, namely
716 understanding and intelligence, and some radically, as stated above [*Cf.
717 <a id="XP_Q70_A1-p14.1" shape="rect" href="summa.FP_Q77_A8.html">FP, Q[77], A[8]</a>, ad 1 and infra A[2], ad 1].
718 </p>
719 <p id="XP_Q70_A1-p15">
720 <b>Reply to Objection 2:</b> The senses which the soul takes away with it are not these external senses, but the internal, those, namely, which pertain
721 to the intellective part, for the intellect is sometimes called sense, as Basil states in his commentary on the Proverbs,
722 and again the Philosopher (Ethic. vi, 11). If, however, he means the external senses we must reply as above to the first objection.
723 </p>
724 <p id="XP_Q70_A1-p16">
725 <b>Reply to Objection 3:</b> As stated above, the sensitive powers are related to the soul, not as natural passions to their subject, but as compared
726 to their origin: wherefore the conclusion does not follow.
727 </p>
728 <p id="XP_Q70_A1-p17">
729 <b>Reply to Objection 4:</b> The powers of the soul are not called its integral but its potential parts. Now the nature of such like wholes is that the
730 entire energy of the whole is found perfectly in one of the parts, but partially in the others; thus in the soul the soul's
731 energy is found perfectly in the intellective part, but partially in the others. Wherefore, as the powers of the intellective
732 part remain in the separated soul, the latter will remain entire and undiminished,
733 although the sensitive powers do not remain actually: as neither is the king's power decreased by the death of a mayor who
734 shared his authority.
735 </p>
736 <p id="XP_Q70_A1-p18">
737 <b>Reply to Objection 5:</b> The body co-operates in merit, as an essential part of the man who merits. The sensitive powers, however, do not co-operate
738 thus, since they are of the genus of accidents. Hence the comparison fails.
739 </p>
740 <p id="XP_Q70_A1-p19">
741 <b>Reply to Objection 6:</b> The powers of the sensitive soul are said to be acts of the organs, not as though they were the essential forms of those
742 organs, except in reference to the soul whose powers they are. But they are the acts of the organs, by perfecting them for
743 their proper operations, as heat is the act of fire by perfecting it for the purpose of heating. Wherefore, just as a fire
744 would remain identically the same, although another individual heat were in it (even so
745 the cold of water that has been heated returns not identically the same, although the water remains the same in identity),
746 so the organs will be the same identically, although the powers be not identically the same.
747 </p>
748 <p id="XP_Q70_A1-p20">
749 <b>Reply to Objection 7:</b> The Philosopher is speaking there of these powers as being rooted in the soul. This is clear from his saying that "old age
750 is an affection not of the soul, but of that in which the soul is," namely the body. For in this way the powers of the soul
751 are neither weakened nor corrupted on account of the body.
752 </p>
753 <p id="XP_Q70_A1-p21"></p>
754 <p id="XP_Q70_A1-p22"></p>
755 <a href="summa.XP_Q70.html"></a>
756 <a href="summa.XP_Q70_A2.html"></a>
757 </div>
758 <div id="XP_Q70_A2" class="div4">
759 <a href="summa.XP_Q70_A1.html"></a>
760 <a href="summa.XP_Q70_A3.html"></a>
761 <h4 id="XP_Q70_A2-p0.1">Whether the acts of the sensitive powers remain in the separated soul?</h4>
762 <p id="XP_Q70_A2-p1"></p>
763 <p id="XP_Q70_A2-p2">
764 <b>Objection 1:</b> It would seem that the acts of the sensitive powers remain in the separated soul. For Augustine says (De Spiritu et Anima
765 xv): "When the soul leaves the body it derives pleasure or sorrow through being affected with these" (namely the imagination,
766 and the concupiscible and irascible faculties) "according to its merits." But the imagination, the concupiscible, and the
767 irascible are sensitive powers. Therefore the separated soul will be affected as regards the
768 sensitive powers, and consequently will be in some act by reason of them.
769 </p>
770 <p id="XP_Q70_A2-p3">
771 <b>Objection 2:</b> Further, Augustine says (Gen. ad lit. xii) that "the body feels not, but the soul through the body," and further on: "The
772 soul feels certain things, not through the body but without the body." Now that which befits the soul without the body can
773 be in the soul separated from the body. Therefore the soul will then be able to feel actually.
774 </p>
775 <p id="XP_Q70_A2-p4">
776 <b>Objection 3:</b> Further, to see images of bodies, as occurs in sleep, belongs to imaginary vision which is in the sensitive part. Now it
777 happens that the separated soul sees images of bodies in the same way as when we sleep. Thus Augustine says (Gen. ad lit.
778 xii): "For I see not why the soul has an image of its own body when, the body lying senseless, yet not quite dead, it sees
779 some things which many have related after returning to life from this suspended animation and yet
780 has it not when it has left the body through death having taken place." For it is unintelligible that the soul should have
781 an image of its body, except in so far as it sees that image: wherefore he said before of those who lie senseless that "they
782 have a certain image of their own body, by which they are able to be borne to corporeal places and by means of sensible images
783 to take cognizance of such things as they see." Therefore the separated soul can exercise the acts of the sensitive
784 powers.
785 </p>
786 <p id="XP_Q70_A2-p5">
787 <b>Objection 4:</b> Further, the memory is a power of the sensitive part, as proved in De Memor. et Remin. i. Now separated souls will actually
788 remember the things they did in this world: wherefore it is said to the rich glutton (
789 <a class="scripRef" id="XP_Q70_A2-p5.1" href="./asv.html#Luke.16.25" target="asv">Lk. 16:25</a>): "Remember that thou didst receive good things in thy lifetime." Therefore the separated soul will exercise the act of a
790 sensitive power.
791 </p>
792 <p id="XP_Q70_A2-p6">
793 <b>Objection 5:</b> Further, according to the Philosopher (De Anima iii, 9) the irascible and concupiscible are in the sensitive part. But joy
794 and sorrow, love and hatred, fear and hope, and similar emotions which according to our faith we hold to be in separated souls,
795 are in the irascible and concupiscible. Therefore separated souls will not be deprived of the acts of the sensitive powers.
796 </p>
797 <p id="XP_Q70_A2-p7">
798 <b>On the contrary,</b> That which is common to soul and body cannot remain in the separated soul. Now all the operations of the sensitive powers
799 are common to the soul and body: and this is evident from the fact that no sensitive power exercises an act except through
800 a bodily organ. Therefore the separated soul will be deprived of the acts of the sensitive powers.
801 </p>
802 <p id="XP_Q70_A2-p8"> Further, the Philosopher says (De Anima i, 4), that "when the body is corrupted, the soul neither remembers nor loves," and
803 the same applies to all the acts of the sensitive powers. Therefore the separated soul does not exercise the act of any sensitive
804 power.
805 </p>
806 <p id="XP_Q70_A2-p9">
807 <b>I answer that,</b> Some distinguish two kinds of acts in the sensitive powers: external acts which the soul exercises through the body. and
808 these do not remain in the separated soul; and internal acts which the soul performs by itself; and these will be in the separated
809 soul. This statement would seem to have originated from the opinion of Plato, who held that the soul is united to the body,
810 as a perfect substance nowise dependant on the body, and merely as a mover is united
811 to the thing moved. This is an evident consequence of transmigration which he held. And since according to him nothing is
812 in motion except what is moved, and lest he should go on indefinitely, he said that the first mover moves itself, and he maintained
813 that the soul is the cause of its own movement. Accordingly there would be a twofold movement of the soul, one by which it
814 moves itself, and another whereby the body is moved by the soul: so that this act "to see" is first of all in the soul
815 itself as moving itself, and secondly in the bodily organ in so far as the soul moves the body. This opinion is refuted by
816 the Philosopher (De Anima i, 3) who proves that the soul does not move itself, and that it is nowise moved in respect of such
817 operations as seeing, feeling, and the like, but that such operations are movements of the composite only. We must therefore
818 conclude that the acts of the sensitive powers nowise remain in the separated soul, except perhaps as in their remote
819 origin.
820 </p>
821 <p id="XP_Q70_A2-p10">
822 <b>Reply to Objection 1:</b> Some deny that this book is Augustine's: for it is ascribed to a Cistercian who compiled it from Augustine's works and added
823 things of his own. Hence we are not to take what is written there, as having authority. If, however, its authority should
824 be maintained, it must be said that the meaning is that the separated soul is affected with imagination and other like powers,
825 not as though such affection were the act of the aforesaid powers, but in the
826 sense that the soul will be affected in the future life for good or ill, according to the things which it committed in the
827 body through the imagination and other like powers: so that the imagination and such like powers are not supposed to elicit
828 that affection, but to have elicited in the body the merit of that affection.
829 </p>
830 <p id="XP_Q70_A2-p11">
831 <b>Reply to Objection 2:</b> The soul is said to feel through the body, not as though the act of feeling belonged to the soul by itself, but as belonging
832 to the whole composite by reason of the soul, just as we say that heat heats. That which is added, namely that the soul feels
833 some things without the body, such as fear and so forth, means that it feels such things without the outward movement of the
834 body that takes place in the acts of the proper senses: since fear and like
835 passions do not occur without any bodily movement.
836 </p>
837 <p id="XP_Q70_A2-p12"> It may also be replied that Augustine is speaking according to the opinion of the Platonists who maintained this as stated
838 above.
839 </p>
840 <p id="XP_Q70_A2-p13">
841 <b>Reply to Objection 3:</b> Augustine speaks there as nearly throughout that book, as one inquiring and not deciding. For it is clear that there is no
842 comparison between the soul of a sleeper and the separated soul: since the soul of the sleeper uses the organ of imagination
843 wherein corporeal images are impressed; which cannot be said of the separated soul. Or we may reply that images of things
844 are in the soul, both as to the sensitive and imaginative power and as to the
845 intellective power, with greater or lesser abstraction from matter and material conditions. Wherefore Augustine's comparison
846 holds in this respect that just as the images of corporeal things are in the soul of the dreamer or of one who is carried
847 out of his mind, imaginatively, so are they in the separated soul intellectively: but not that they are in the separated soul
848 imaginatively.
849 </p>
850 <p id="XP_Q70_A2-p14">
851 <b>Reply to Objection 4:</b> As stated in the first book (Sent. i, D, 3, qu. 4), memory has a twofold signification. Sometimes it means a power of the
852 sensitive part, in so far as its gaze extends over past time; and in this way the act of the memory will not be in the separated
853 soul. Wherefore the Philosopher says (De Anima i, 4) that "when this," the body to wit, "is corrupted, the soul remembers
854 not." In another way memory is used to designate that part of the imagination
855 which pertains to the intellective faculty, in so far namely as it abstracts from all differences of time, since it regards
856 not only the past but also the present, and the future as Augustine says (De Trin. xiv, 11). Taking memory in this sense the
857 separated soul will remember [*Cf.
858 <a id="XP_Q70_A2-p14.1" shape="rect" href="summa.FP_Q77_A8.html">FP, Q[77], A[8]</a>;
859 <a id="XP_Q70_A2-p14.2" shape="rect" href="summa.FP_Q89_A6.html">FP, Q[89], A[6]</a>].
860 </p>
861 <p id="XP_Q70_A2-p15">
862 <b>Reply to Objection 5:</b> Love, joy, sorrow, and the like, have a twofold signification. Sometimes they denote passions of the sensitive appetite,
863 and thus they will not be in the separated soul, because in this way they are not exercised without a definite movement of
864 the heart. In another way they denote acts of the will which is in the intellective part: and in this way they will be in
865 the separated soul, even as delight will be there without bodily movement, even as it is
866 in God, namely in so far as it is a simple movement of the will. In this sense the Philosopher says (Ethic. vii, 14) that
867 "God's joy is one simple delight."
868 </p>
869 <p id="XP_Q70_A2-p16"></p>
870 <p id="XP_Q70_A2-p17"></p>
871 <a href="summa.XP_Q70_A1.html"></a>
872 <a href="summa.XP_Q70_A3.html"></a>
873 </div>
874 <div id="XP_Q70_A3" class="div4">
875 <a href="summa.XP_Q70_A2.html"></a>
876 <a href="summa.XP_Q71.html"></a>
877 <h4 id="XP_Q70_A3-p0.1">Whether the separated soul can suffer from a bodily fire?</h4>
878 <p id="XP_Q70_A3-p1"></p>
879 <p id="XP_Q70_A3-p2">
880 <b>Objection 1:</b> It would seem that the separated soul cannot suffer from a bodily fire. For Augustine says (Gen. ad lit. xii): "The things
881 that affect the soul well or ill after its separation from the body, are not corporeal but resemble corporeal things." Therefore
882 the separated soul is not punished with a bodily fire.
883 </p>
884 <p id="XP_Q70_A3-p3">
885 <b>Objection 2:</b> Further, Augustine (Gen. ad lit. xii) says that "the agent is always more excellent than the patient." But it is impossible
886 for any body to be more excellent than the separated soul. Therefore it cannot suffer from a body.
887 </p>
888 <p id="XP_Q70_A3-p4">
889 <b>Objection 3:</b> Further, according to the Philosopher (De Gener. i) and Boethius (De Duab. Natur.) only those things that agree in matter
890 are active and passive in relation to one another. But the soul and corporeal fire do not agree in matter, since there is
891 no matter common to spiritual and corporeal things: wherefore they cannot be changed into one another, as Boethius says (De
892 Duab. Natur.). Therefore the separated soul does not suffer from a bodily fire.
893 </p>
894 <p id="XP_Q70_A3-p5">
895 <b>Objection 4:</b> Further, whatsoever is patient receives something from the agent. Therefore if the soul suffer from the bodily fire, it will
896 receive something therefrom. Now whatsoever is received in a thing is received according to the mode of the recipient. Therefore
897 that which is received in the soul from the fire, is in it not materially but spiritually. Now the forms of things existing
898 spiritually in the soul are its perfections. Therefore though it be granted that the
899 soul suffer from the bodily fire, this will not conduce to its punishment, but rather to its perfection.
900 </p>
901 <p id="XP_Q70_A3-p6">
902 <b>Objection 5:</b> Further, if it be said that the soul is punished merely by seeing the fire, as Gregory would seem to say (Dial. iv, 29).
903 On the contrary, if the soul sees the fire of hell, it cannot see it save by intellectual vision, since it has not the organs
904 by which sensitive or imaginative vision is effected. But it would seem impossible for intellectual vision to be the cause
905 of sorrow, since "there is no sorrow contrary to the pleasure of considering," according to
906 the Philosopher (Topic. i, 13). Therefore the soul is not punished by that vision.
907 </p>
908 <p id="XP_Q70_A3-p7">
909 <b>Objection 6:</b> Further, if it be said that the soul suffers from the corporeal fire, through being held thereby, even as now it is held
910 by the body while living in the body; on the contrary, the soul while living in the body is held by the body in so far as
911 there results one thing from the soul and the body, as from form and matter. But the soul will not be the form of that corporeal
912 fire. Therefore it cannot be held by the fire in the manner aforesaid.
913 </p>
914 <p id="XP_Q70_A3-p8">
915 <b>Objection 7:</b> Further, every bodily agent acts by contact. But a corporeal fire cannot be in contact with the soul, since contact is only
916 between corporeal things whose bounds come together. Therefore the soul suffers not from that fire.
917 </p>
918 <p id="XP_Q70_A3-p9">
919 <b>Objection 8:</b> Further, an organic agent does not act on a remote object, except through acting on the intermediate objects; wherefore it
920 is able to act at a fixed distance in proportion to its power. But souls, or at least the demons to whom this equally applies,
921 are sometimes outside the place of hell, since sometimes they appear to men even in this world: and yet they are not then
922 free from punishment, for just as the glory of the saints is never interrupted, so neither
923 is the punishment of the damned. And yet we do not find that all the intermediate things suffer from the fire of hell: nor
924 again is it credible that any corporeal thing of an elemental nature has such a power that its action can reach to such a
925 distance. Therefore it does not seem that the pains suffered by the souls of the damned are inflicted by a corporeal fire.
926 </p>
927 <p id="XP_Q70_A3-p10">
928 <b>On the contrary,</b> The possibility of suffering from a corporeal fire is equally consistent with separated souls and with demons. Now demons
929 suffer therefrom since they are punished by that fire into which the bodies of the damned will be cast after the resurrection,
930 and which must needs be as corporeal fire. This is evident from the words of our Lord (
931 <a class="scripRef" id="XP_Q70_A3-p10.1" href="./asv.html#Matt.25.41" target="asv">Mat. 25:41</a>), "Depart from Me, you cursed, into everlasting fire, which was prepared for the devil," etc.
932 Therefore separated souls also can suffer from that fire.
933 </p>
934 <p id="XP_Q70_A3-p11"> Further, punishment should correspond to sin. Now in sinning the soul subjected itself to the body by sinful concupiscence.
935 Therefore it is just that it should be punished by being made subject to a bodily thing by suffering therefrom.
936 </p>
937 <p id="XP_Q70_A3-p12"> Further, there is greater union between form and matter than between agent and patient. Now the diversity of spiritual and
938 corporeal nature does not hinder the soul from being the form of the body. Therefore neither is it an obstacle to its suffering
939 from a body.
940 </p>
941 <p id="XP_Q70_A3-p13">
942 <b>I answer that,</b> Given that the fire of hell is not so called metaphorically, nor an imaginary fire, but a real corporeal fire, we must needs
943 say that the soul will suffer punishment from a corporeal fire, since our Lord said (
944 <a class="scripRef" id="XP_Q70_A3-p13.1" href="./asv.html#Matt.25.41" target="asv">Mat. 25:41</a>) that this fire was prepared for the devil and his angels, who are incorporeal even as the soul. But how it is that they
945 can thus suffer is explained in many ways.
946 </p>
947 <p id="XP_Q70_A3-p14"> For some have said that the mere fact that the soul sees the fire makes the soul suffer from the fire: wherefore Gregory
948 (Dial. iv, 29) says: "The soul suffers from the fire by merely seeing it." But this does not seem sufficient, because whatever
949 is seen, from the fact that it is seen, is a perfection of the seer. wherefore it cannot conduce to his punishment, as seen.
950 Sometimes, however, it is of a penal or unpleasant nature accidentally, in so far, to wit, as it is
951 apprehended as something hurtful, and consequently, besides the fact that the soul sees the fire, there must needs be some
952 relation of the soul to the fire, according to which the fire is hurtful to the soul.
953 </p>
954 <p id="XP_Q70_A3-p15"> Hence others have said that although a corporeal fire cannot burn the soul, the soul nevertheless apprehends it as hurtful
955 to itself, and in consequence of this apprehension is seized with fear and sorrow, in fulfillment of
956 <a class="scripRef" id="XP_Q70_A3-p15.1" href="./asv.html#Ps.13.5" target="asv"> Ps. 13:5, </a> "They have trembled for fear, where there was no fear." Hence Gregory says (Dial. iv, 29) that "the soul burns through seeing
957 itself aflame." But this, again, seems insufficient, because in this case the soul would suffer from
958 the fire, not in reality but only in apprehension: for although a real passion of sorrow or pain may result from a false imagination,
959 as Augustine observes (Gen. ad lit. xii), it cannot be said in relation to that passion that one really suffers from the thing,
960 but from the image of the thing that is present to one's fancy. Moreover, this kind of suffering would be more unlike real
961 suffering than that which results from imaginary vision, since the latter is stated to result from real images of
962 things, which images the soul carries about with it, whereas the former results from false fancies which the erring soul imagines:
963 and furthermore, it is not probable that separated souls or demons, who are endowed with keen intelligence, would think it
964 possible for a corporeal fire to hurt them, if they were nowise distressed thereby.
965 </p>
966 <p id="XP_Q70_A3-p16"> Hence others say that it is necessary to admit that the soul suffers even really from the corporeal fire: wherefore Gregory
967 says (Dial. iv, 29): "We can gather from the words of the Gospel, that the soul suffers from the fire not only by seeing it,
968 but also by feeling it." They explain the possibility of this as follows. They say that this corporeal fire can be considered
969 in two ways. First, as a corporeal thing, and thus it has not the power to act on the soul. Secondly, as the
970 instrument of the vengeance of Divine justice. For the order of Divine justice demands that the soul which by sinning subjected
971 itself to corporeal things should be subjected to them also in punishment. Now an instrument acts not only in virtue of its
972 own nature, but also in virtue of the principal agent: wherefore it is not unreasonable if that fire, seeing that it acts
973 in virtue of a spiritual agent, should act on the spirit of a man or demon, in the same way as we have explained the
974 sanctification of the soul by the sacraments (
975 <a id="XP_Q70_A3-p16.1" shape="rect" href="summa.TP_Q62_A1.html">TP, Q[62], AA[1]</a>,4).
976 </p>
977 <p id="XP_Q70_A3-p17"> But, again, this does not seem to suffice, since every instrument, in acting on that on which it is used instrumentally,
978 has its own connatural action besides the action whereby it acts in virtue of the principal agent: in fact it is by fulfilling
979 the former that it effects the latter action, even as, in Baptism, it is by laving the body that water sanctifies the soul,
980 and the saw by cutting wood produces the shape of a house.
981 </p>
982 <p id="XP_Q70_A3-p18"> Hence we must allow the fire to exercise on the soul an action connatural to the fire, in order that it may be the instrument
983 of Divine justice in the punishment of sin: and for this reason we must say that a body cannot naturally act on a spirit,
984 nor in any way be hurtful or distressful to it, except in so far as the latter is in some way united to a body: for thus we
985 observe that "the corruptible body is a load upon the soul" (
986 <a class="scripRef" id="XP_Q70_A3-p18.1" href="./asv.html#Wis.9.15" target="asv">Wis. 9:15</a>). Now a spirit is
987 united to a body in two ways. In one way as form to matter, so that from their union there results one thing simply: and the
988 spirit that is thus united to a body both quickens the body and is somewhat burdened by the body: but it is not thus that
989 the spirit of man or demon is united to the corporeal fire. In another way as the mover is united to the things moved, or
990 as a thing placed is united to place, even as incorporeal things are in a place. In this way created incorporeal spirits are
991 confined to a place, being in one place in such a way as not to be in another. Now although of its nature a corporeal thing
992 is able to confine an incorporeal spirit to a place, it is not able of its nature to detain an incorporeal spirit in the place
993 to which it is confined, and so to tie it to that place that it be unable to seek another, since a spirit is not by nature
994 in a place so as to be subject to place. But the corporeal fire is enabled as the instrument of the vengeance of Divine
995 justice thus to detain a spirit; and thus it has a penal effect on it, by hindering it from fulfilling its own will, that
996 is by hindering it from acting where it will and as it will.
997 </p>
998 <p id="XP_Q70_A3-p19"> This way is asserted by Gregory (Dial. iv, 29). For in explaining how the soul can suffer from that fire by feeling it, he
999 expresses himself as follows: "Since Truth declares the rich sinner to be condemned to fire, will any wise man deny that the
1000 souls of the wicked are imprisoned in flames?" Julian [*Bishop of Toledo, Prognostic ii, 17] says the same as quoted by the
1001 Master (Sent. iv, D, 44): "If the incorporeal spirit of a living man is held by the body, why shall it not be
1002 held after death by a corporeal fire?" and Augustine says (De Civ. Dei xxi, 10) that "just as, although the soul is spiritual
1003 and the body corporeal, man is so fashioned that the soul is united to the body as giving it life, and on account of this
1004 union conceives a great love for its body, so it is chained to the fire, as receiving punishment therefrom, and from this
1005 union conceives a loathing."
1006 </p>
1007 <p id="XP_Q70_A3-p20"> Accordingly we must unite all the aforesaid modes together, in order to understand perfectly how the soul suffers from a
1008 corporeal fire: so as to say that the fire of its nature is able to have an incorporeal spirit united to it as a thing placed
1009 is united to a place; that as the instrument of Divine justice it is enabled to detain it enchained as it were, and in this
1010 respect this fire is really hurtful to the spirit, and thus the soul seeing the fire as something hurtful to it
1011 is tormented by the fire. Hence Gregory (Dial. iv, 29) mentions all these in order, as may be seen from the above quotations.
1012 </p>
1013 <p id="XP_Q70_A3-p21">
1014 <b>Reply to Objection 1:</b> Augustine speaks there as one inquiring: wherefore he expresses himself otherwise when deciding the point, as quoted above
1015 (De Civ. Dei xxi). Or we may reply that Augustine means to say that the things which are the proximate occasion of the soul's
1016 pain or sorrow are spiritual, since it would not be distressed unless it apprehended the fire as hurtful to it: wherefore
1017 the fire as apprehended is the proximate cause of its distress, whereas the
1018 corporeal fire which exists outside the soul is the remote cause of its distress.
1019 </p>
1020 <p id="XP_Q70_A3-p22">
1021 <b>Reply to Objection 2:</b> Although the soul is simply more excellent than the fire, the fire is relatively more excellent than the soul, in so far,
1022 to wit, as it is the instrument of Divine justice.
1023 </p>
1024 <p id="XP_Q70_A3-p23">
1025 <b>Reply to Objection 3:</b> The Philosopher and Boethius are speaking of the action whereby the patient is changed into the nature of the agent. Such
1026 is not the action of the fire on the soul: and consequently the argument is not conclusive.
1027 </p>
1028 <p id="XP_Q70_A3-p24">
1029 <b>Reply to Objection 4:</b> By acting on the soul the fire bestows nothing on it but detains it, as stated above. Hence the argument is not to the point.
1030 </p>
1031 <p id="XP_Q70_A3-p25">
1032 <b>Reply to Objection 5:</b> In intellectual vision sorrow is not caused by the fact that something is seen, since the thing seen as such can nowise be
1033 contrary to the intellect. But in the sensible vision the thing seen, by its very action on the sight so as to be seen, there
1034 may be accidentally something corruptive of the sight, in so far as it destroys the harmony of the organ Nevertheless, intellectual
1035 vision may cause sorrow, in so far as the thing seen is apprehended as
1036 hurtful, not that it hurts through being seen, but in some other way no matter which. It is thus that the soul in seeing the
1037 fire is distressed.
1038 </p>
1039 <p id="XP_Q70_A3-p26">
1040 <b>Reply to Objection 6:</b> The comparison does not hold in every respect, but it does in some, as explained above.
1041 </p>
1042 <p id="XP_Q70_A3-p27">
1043 <b>Reply to Objection 7:</b> Although there is no bodily contact between the soul and body, there is a certain spiritual contact between them (even as
1044 the mover of the heaven, being spiritual, touches the heaven, when it moves it, with a spiritual contact) in the same way
1045 as a "painful object is said to touch," as stated in De Gener. i. This mode of contact is sufficient for action.
1046 </p>
1047 <p id="XP_Q70_A3-p28">
1048 <b>Reply to Objection 8:</b> The souls of the damned are never outside hell, except by Divine permission, either for the instruction or for the trial
1049 of the elect. And wherever they are outside hell they nevertheless always see the fire thereof as prepared for their punishment.
1050 Wherefore, since this vision is the immediate cause of their distress, as stated above, wherever they are, they suffer from
1051 hell-fire. Even so prisoners, though outside the prison, suffer somewhat from the
1052 prison, seeing themselves condemned thereto. Hence just as the glory of the elect is not diminished, neither as to the essential,
1053 nor as to the accidental reward, if they happen to be outside the empyrean, in fact this somewhat conduces to their glory,
1054 so the punishment of the damned is nowise diminished, if by God's permission they happen to be outside hell for a time. A
1055 gloss on
1056 <a class="scripRef" id="XP_Q70_A3-p28.1" href="./asv.html#Jas.3.6" target="asv"> James 3:6, </a> "inflameth the wheel of our nativity," etc., is in agreement with this, for it is
1057 worded thus: "The devil, wherever he is, whether in the air or under the earth, drags with him the torments of his flames."
1058 But the objection argues as though the corporeal fire tortured the spirit immediately in the same way as it torments bodies.
1059 </p>
1060 <p id="XP_Q70_A3-p29"></p>
1061 <p id="XP_Q70_A3-p30"></p>
1062 <a href="summa.XP_Q70_A2.html"></a>
1063 <a href="summa.XP_Q71.html"></a>
1064 </div>
1065 <a href="summa.XP_Q69_A7.html"></a>
1066 <a href="summa.XP_Q70_A1.html"></a>
1067 </div>
1068 <div id="XP_Q71" class="div3">
1069 <a href="summa.XP_Q70_A3.html"></a>
1070 <a href="summa.XP_Q71_A1.html"></a>
1071 <h3 id="XP_Q71-p0.1">OF THE SUFFRAGES FOR THE DEAD (FOURTEEN ARTICLES)</h3>
1072 <p id="XP_Q71-p1"></p>
1073 <p id="XP_Q71-p2"> We must now consider the suffrages for the dead. Under this head there are fourteen points of inquiry:</p>
1074 <p id="XP_Q71-p3"> (1) Whether suffrages performed by one person can profit others?</p>
1075 <p id="XP_Q71-p4"> (2) Whether the dead can be assisted by the works of the living?</p>
1076 <p id="XP_Q71-p5"> (3) Whether the suffrages of sinners profit the dead?</p>
1077 <p id="XP_Q71-p6"> (4) Whether suffrages for the dead profit those who perform them?</p>
1078 <p id="XP_Q71-p7"> (5) Whether suffrages profit those who are in hell?</p>
1079 <p id="XP_Q71-p8"> (6) Whether they profit those who are in purgatory?</p>
1080 <p id="XP_Q71-p9"> (7) Whether they avail the children in limbo?</p>
1081 <p id="XP_Q71-p10"> (8) Whether in any way they profit those who are heaven?</p>
1082 <p id="XP_Q71-p11"> (9) Whether the prayer of the Church, the Sacrament of the altar, and almsgiving profit the departed?</p>
1083 <p id="XP_Q71-p12"> (10) Whether indulgences granted by the Church profit them?</p>
1084 <p id="XP_Q71-p13"> (11) Whether the burial service profits the departed?</p>
1085 <p id="XP_Q71-p14"> (12) Whether suffrages for one dead person profit that person more than others?</p>
1086 <p id="XP_Q71-p15"> (13) Whether suffrages for many avail each one as much as if they were offered for each individual?</p>
1087 <p id="XP_Q71-p16"> (14) Whether general suffrages avail those for whom special suffrages are not offered, as much as special and general suffrages
1088 together avail those for whom they are offered?
1089 </p>
1090 <p id="XP_Q71-p17"></p>
1091 <div id="XP_Q71_A1" class="div4">
1092 <a href="summa.XP_Q71.html"></a>
1093 <a href="summa.XP_Q71_A2.html"></a>
1094 <h4 id="XP_Q71_A1-p0.1">Whether the suffrages of one person can profit others?</h4>
1095 <p id="XP_Q71_A1-p1"></p>
1096 <p id="XP_Q71_A1-p2">
1097 <b>Objection 1:</b> It would seem that the suffrages of one person cannot profit others. For it is written (
1098 <a class="scripRef" id="XP_Q71_A1-p2.1" href="./asv.html#Gal.6.8" target="asv">Gal. 6:8</a>): "What things a man shall sow, those also shall he reap." Now if one person reaped fruit from the suffrages of another,
1099 he would reap from another's sowing. Therefore a person receives no fruit from the suffrages of others.
1100 </p>
1101 <p id="XP_Q71_A1-p3">
1102 <b>Objection 2:</b> Further, it belongs to God's justice, that each one should receive according to his merits, wherefore the psalm (
1103 <a class="scripRef" id="XP_Q71_A1-p3.1" href="./asv.html#Ps.61.13" target="asv">Ps. 61:13</a>) says: "Thou wilt render to every man according to his works." Now it is impossible for God's justice to fail. Therefore
1104 it is impossible for one man to be assisted by the works of another.
1105 </p>
1106 <p id="XP_Q71_A1-p4">
1107 <b>Objection 3:</b> Further, a work is meritorious on the same count as it is praiseworthy, namely inasmuch as it is voluntary. Now one man is
1108 not praised for the work of another. Therefore neither can the work of one man be meritorious and fruitful for another.
1109 </p>
1110 <p id="XP_Q71_A1-p5">
1111 <b>Objection 4:</b> Further, it belongs to Divine justice to repay good for good in the same way as evil for evil. But no man is punished for
1112 the evildoings of another; indeed, according to
1113 <a class="scripRef" id="XP_Q71_A1-p5.1" href="./asv.html#Ezek.18.4" target="asv"> Ezech. 18:4, </a> "the soul that sinneth, the same shall die." Therefore neither does one person profit by another's good.
1114 </p>
1115 <p id="XP_Q71_A1-p6">
1116 <b>On the contrary,</b> It is written (
1117 <a class="scripRef" id="XP_Q71_A1-p6.1" href="./asv.html#Ps.118.63" target="asv">Ps. 118:63</a>): "I am a partaker with all them that fear Thee," etc.
1118 </p>
1119 <p id="XP_Q71_A1-p7"> Further, all the faithful united together by charity are members of the one body of the Church. Now one member is assisted
1120 by another. Therefore one man can be assisted by the merits of another.
1121 </p>
1122 <p id="XP_Q71_A1-p8">
1123 <b>I answer that,</b> our actions can avail for two purposes. First, for acquiring a certain state; thus by a meritorious work a man obtains the
1124 state of bliss. Secondly, for something consequent upon a state; thus by some work a man merits an accidental reward, or a
1125 rebate of punishment. And for both these purposes our actions may avail in two ways: first, by way of merit; secondly, by
1126 way of prayer: the difference being that merit relies on justice, and prayer on mercy; since
1127 he who prays obtains his petition from the mere liberality of the one he prays. Accordingly we must say that the work of one
1128 person nowise can avail another for acquiring a state by way of merit, so that, to wit, a man be able to merit eternal life
1129 by the works which I do, because the share of glory is awarded according to the measure of the recipient, and each one is
1130 disposed by his own and not by another's actions---disposed, that is to say, by being worthy of reward. By way of prayer,
1131 however, the work of one may profit another while he is a wayfarer, even for acquiring a state; for instance, one man may
1132 obtain the first grace for another [*Cf.
1133 <a id="XP_Q71_A1-p8.1" shape="rect" href="summa.FS_Q114_A6.html">FS, Q[114], A[6]</a>]: and since the impetration of prayer depends on the liberality of God Whom we pray, it may extend to whatever is ordinately
1134 subject to the Divine power. On the other hand, as regards that which is consequent upon or accessory to a state, the work
1135 of one may avail another, not only by way of
1136 prayer but even by way of merit: and this happens in two ways. First, on account of their communion in the root of the work,
1137 which root is charity in meritorious works. Wherefore all who are united together by charity acquire some benefit from one
1138 another's works, albeit according to the measure of each one's state, since even in heaven each one will rejoice in the goods
1139 of others. Hence it is that the communion of saints is laid down as an article of faith. Secondly, through the intention of
1140 the doer who does certain works specially for the purpose that they may profit such persons: so that those works become somewhat
1141 the works of those for whom they are done, as though they were bestowed on them by the doer. Wherefore they can avail them
1142 either for the fulfillment of satisfaction or for some similar purpose that does not change their state.
1143 </p>
1144 <p id="XP_Q71_A1-p9">
1145 <b>Reply to Objection 1:</b> This reaping is the receiving of eternal life, as stated in
1146 <a class="scripRef" id="XP_Q71_A1-p9.1" href="./asv.html#John.4.36" target="asv"> Jn. 4:36, </a> "And he that reapeth . . . gathereth fruit unto life everlasting." Now a share of eternal life is not given to a man save
1147 for his own works, for although we may impetrate for another that he obtain life, this never happens except by means of his
1148 own works, when namely, at the prayers of one, another is given the grace whereby he merits eternal life.
1149 </p>
1150 <p id="XP_Q71_A1-p10">
1151 <b>Reply to Objection 2:</b> The work that is done for another becomes his for whom it is done: and in like manner the work done by a man who is one with
1152 me is somewhat mine. Hence it is not contrary to Divine justice if a man receives the fruit of the works done by a man who
1153 is one with him in charity, or of works done for him. This also happens according to human justice, so that the satisfaction
1154 offered by one is accepted in lieu of another's.
1155 </p>
1156 <p id="XP_Q71_A1-p11">
1157 <b>Reply to Objection 3:</b> Praise is not given to a person save according to his relation to an act, wherefore praise is "in relation to something"
1158 (Ethic. i, 12). And since no man is made or shown to be well- or ill-disposed to something by another's deed, it follows that
1159 no man is praised for another's deeds save accidentally in so far as he is somewhat the cause of those deeds, by giving counsel,
1160 assistance, inducement, or by any other means. on the other hand, a work is
1161 meritorious to a person, not only by reason of his disposition, but also in view of something consequent upon his disposition
1162 or state, as evidenced by what has been said.
1163 </p>
1164 <p id="XP_Q71_A1-p12">
1165 <b>Reply to Objection 4:</b> It is directly contrary to justice to take away from a person that which is his due: but to give a person what is not his
1166 due is not contrary to justice, but surpasses the bounds of justice, for it is liberality. Now a person cannot be hurt by
1167 the ills of another, unless he be deprived of something of his own. Consequently it is not becoming that one should be punished
1168 for another's sins, as it is that one should acquire some advantage from deeds of
1169 another.
1170 </p>
1171 <p id="XP_Q71_A1-p13"></p>
1172 <p id="XP_Q71_A1-p14"></p>
1173 <p id="XP_Q71_A1-p15"></p>
1174 <a href="summa.XP_Q71.html"></a>
1175 <a href="summa.XP_Q71_A2.html"></a>
1176 </div>
1177 <div id="XP_Q71_A2" class="div4">
1178 <a href="summa.XP_Q71_A1.html"></a>
1179 <a href="summa.XP_Q71_A3.html"></a>
1180 <h4 id="XP_Q71_A2-p0.1">Whether the dead can be assisted by the works of the living?</h4>
1181 <p id="XP_Q71_A2-p1"></p>
1182 <p id="XP_Q71_A2-p2">
1183 <b>Objection 1:</b> It would seem that the dead cannot be assisted by the works of the living. First, because the Apostle says (
1184 <a class="scripRef" id="XP_Q71_A2-p2.1" href="./asv.html#iiCor.5.10" target="asv">2 Cor. 5:10</a>): "We must all be manifested before the judgment seat of Christ, that every one may receive the proper things of the body,
1185 according as he hath done." Therefore nothing can accrue to a man from the works of others, which are done after his death
1186 and when he is no longer in the body.
1187 </p>
1188 <p id="XP_Q71_A2-p3">
1189 <b>Objection 2:</b> Further, this also seems to follow from the words of
1190 <a class="scripRef" id="XP_Q71_A2-p3.1" href="./asv.html#Rev.14.13" target="asv"> Apoc. 14:13, </a> "Blessed are the dead who die in the Lord . . . for their works follow them."
1191 </p>
1192 <p id="XP_Q71_A2-p4">
1193 <b>Objection 3:</b> Further, it belongs only to one who is on the way to advance on account of some deed. Now after death men are no longer wayfarers,
1194 because to them the words of
1195 <a class="scripRef" id="XP_Q71_A2-p4.1" href="./asv.html#Job.19.8" target="asv"> Job 19:8, </a> refer: "He hath hedged in my path round about, and I cannot pass." Therefore the dead cannot be assisted by a person's suffrages.
1196 </p>
1197 <p id="XP_Q71_A2-p5">
1198 <b>Objection 4:</b> Further, no one is assisted by the deed of another, unless there be some community of life between them. Now there is no
1199 community between the dead and the living, as the Philosopher says (Ethic. i, 11). Therefore the suffrages of the living do
1200 not profit the dead.
1201 </p>
1202 <p id="XP_Q71_A2-p6"> On the contrary are the words of
1203 <a class="scripRef" id="XP_Q71_A2-p6.1" href="./asv.html#iiMacc.12.46" target="asv">2 Macc. 12:46</a>: "It is . . . a holy and wholesome thought to pray for the dead that they may be loosed from sins." But this would not be
1204 profitable unless it were a help to them. Therefore the suffrages of the living profit the dead.
1205 </p>
1206 <p id="XP_Q71_A2-p7"> Further, Augustine says (De Cure pro Mort. i): "Of no small weight is the authority of the Church whereby she clearly approves
1207 of the custom whereby a commendation of the dead has a place in the prayers which the priests pour forth to the Lord God at
1208 His altar." This custom was established by the apostles themselves according to the Damascene in a sermon on suffrages for
1209 the dead [*De his qui in fide dormierunt, 3], where he expresses himself thus: "Realizing the nature of the
1210 Mysteries the disciples of the Saviour and His holy apostles sanctioned a commemoration of those who had died in the faith,
1211 being made in the awe-inspiring and life-giving Mysteries." This is also confirmed by the authority of Dionysius (Hier. Eccl.),
1212 where he mentions the rite of the Early Church in praying for the dead, and, moreover, asserts that the suffrages of the living
1213 profit the dead. Therefore we must believe this without any doubt.
1214 </p>
1215 <p id="XP_Q71_A2-p8">
1216 <b>I answer that,</b> Charity, which is the bond uniting the members of the Church, extends not only to the living, but also to the dead who die
1217 in charity. For charity which is the life of the soul, even as the soul is the life of the body, has no end: "Charity never
1218 falleth away" (
1219 <a class="scripRef" id="XP_Q71_A2-p8.1" href="./asv.html#iCor.13.8" target="asv">1 Cor. 13:8</a>). Moreover, the dead live in the memory of the living: wherefore the intention of the living can be directed to them. Hence
1220 the suffrages of the living profit the dead in two ways even as
1221 they profit the living, both on account of the bond of charity and on account of the intention being directed to them. Nevertheless,
1222 we must not believe that the suffrages of the living profit them so as to change their state from unhappiness to happiness
1223 or "vice versa"; but they avail for the diminution of punishment or something of the kind that involves no change in the state
1224 of the dead.
1225 </p>
1226 <p id="XP_Q71_A2-p9">
1227 <b>Reply to Objection 1:</b> Man while living in the body merited that such things should avail him after death. Wherefore if he is assisted thereby after
1228 this life, this is, nevertheless, the result of the things he has done in the body.
1229 </p>
1230 <p id="XP_Q71_A2-p10"> Or we may reply, according to John Damascene, in the sermon quoted above, that these words refer to the retribution which
1231 will be made at the final judgment, of eternal glory or eternal unhappiness: for then each one will receive only according
1232 as he himself has done in the body. Meanwhile, however, he can be assisted by the suffrages of the living.
1233 </p>
1234 <p id="XP_Q71_A2-p11">
1235 <b>Reply to Objection 2:</b> The words quoted refer expressly to the sequel of eternal retribution as is clear from the opening words: "Blessed are the
1236 dead," etc. Or we may reply that deeds done on their behalf are somewhat their own, as stated above.
1237 </p>
1238 <p id="XP_Q71_A2-p12">
1239 <b>Reply to Objection 3:</b> Although, strictly speaking, after death souls are not in the state of the way, yet in a certain respect they are still on
1240 the way, in so far as they are delayed awhile in their advance towards their final award. Wherefore, strictly speaking, their
1241 way is hedged in round about, so that they can no more be changed by any works in respect of the state of happiness or unhappiness.
1242 Yet their way is not so hedged around that they cannot be helped by others
1243 in the matter of their being delayed from receiving their final award, because in this respect they are still wayfarers.
1244 </p>
1245 <p id="XP_Q71_A2-p13">
1246 <b>Reply to Objection 4:</b> Although the communion of civic deeds whereof the Philosopher speaks, is impossible between the dead and the living, because
1247 the dead are outside civic life, the communication of the spiritual life is possible between them, for that life is founded
1248 on charity towards God, to Whom the spirits of the dead live.
1249 </p>
1250 <p id="XP_Q71_A2-p14"></p>
1251 <p id="XP_Q71_A2-p15"></p>
1252 <a href="summa.XP_Q71_A1.html"></a>
1253 <a href="summa.XP_Q71_A3.html"></a>
1254 </div>
1255 <div id="XP_Q71_A3" class="div4">
1256 <a href="summa.XP_Q71_A2.html"></a>
1257 <a href="summa.XP_Q71_A4.html"></a>
1258 <h4 id="XP_Q71_A3-p0.1">Whether suffrages performed by sinners profit the dead?</h4>
1259 <p id="XP_Q71_A3-p1"></p>
1260 <p id="XP_Q71_A3-p2">
1261 <b>Objection 1:</b> It would seem that suffrages performed by sinners do not profit the dead. For, according to
1262 <a class="scripRef" id="XP_Q71_A3-p2.1" href="./asv.html#John.9.31" target="asv"> Jn. 9:31, </a> "God doth not hear sinners." Now if their prayers were to profit those for whom they pray, they would be heard by God. Therefore
1263 the suffrages performed by them do not profit the dead.
1264 </p>
1265 <p id="XP_Q71_A3-p3">
1266 <b>Objection 2:</b> Further, Gregory says (Pastoral i, 11) that "when an offensive person is sent to intercede, the wrath of the angered party
1267 is provoked to harsher measures." Now every sinner is offensive to God. Therefore God is not inclined to mercy by the suffrages
1268 of sinners, and consequently their suffrages are of no avail.
1269 </p>
1270 <p id="XP_Q71_A3-p4">
1271 <b>Objection 3:</b> Further, a person's deed would seem to be more fruitful to the doer than to another. But a sinner merits naught for himself
1272 by his deeds. Much less, therefore, can he merit for another.
1273 </p>
1274 <p id="XP_Q71_A3-p5">
1275 <b>Objection 4:</b> Further, every meritorious work must be a living work, that is to say, informed by charity. Now works done by sinners are
1276 dead. Therefore the dead for whom they are done cannot be assisted thereby.
1277 </p>
1278 <p id="XP_Q71_A3-p6">
1279 <b>Objection 5:</b> On the contrary, No man can know for certain about another man whether the latter be in a state of sin or of grace. If, therefore,
1280 only those suffrages were profitable that are done by those who are in a state of grace, a man could not know of whom to ask
1281 suffrages for his dead, and consequently many would be deterred from obtaining suffrages.
1282 </p>
1283 <p id="XP_Q71_A3-p7">
1284 <b>Objection 6:</b> Further, according to Augustine (Enchiridion cix), as quoted in the text (Sent. iv, D, 45), the dead are assisted by suffrages
1285 according as while living they merited to be assisted after death. Therefore the worth of suffrages is measured according
1286 to the disposition of the person for whom they are performed. Therefore it would appear that it differs not whether they be
1287 performed by good or by wicked persons.
1288 </p>
1289 <p id="XP_Q71_A3-p8">
1290 <b>I answer that,</b> Two things may be considered in the suffrages performed by the wicked. First, the deed done, for instance the sacrifice of
1291 the altar. And since our sacraments have their efficacy from themselves independently of the deed of the doer, and are equally
1292 efficacious by whomsoever they are performed, in this respect the suffrages of the wicked profit the departed. Secondly, we
1293 may consider the deed of the doer, and then we must draw a distinction; because the deed
1294 of a sinner who offers suffrage may be considered---in one way in so far as it is his own deed, and thus it can nowise be
1295 meritorious either to himself or to another; in another way in so far as it is another's deed, and this happens in two ways.
1296 First, when the sinner, offering suffrages, represents the whole Church; for instance a priest when he performs the burial
1297 service in church. And since one in whose name or in whose stead a thing is done is understood to do it himself as Dionysius
1298 asserts (Coel. Hier. xiii), it follows that the suffrages of that priest, albeit a sinner, profit the departed. Secondly,
1299 when he acts as the instrument of another: for the work of the instrument belongs more to the principal agent. Wherefore,
1300 although he who acts as the instrument of another be not in a state of merit, his act may be meritorious on account of the
1301 principal agent: for instance if a servant being in sin do any work of mercy at the command of his master who has charity.
1302 Hence, if
1303 a person dying in charity command suffrages to be offered for him, or if some other person having charity prescribe them,
1304 those suffrages avail for the departed, even though the persons by whom they are performed be in sin. Nevertheless they would
1305 avail more if those persons were in charity, because then those works would be meritorious on two counts.
1306 </p>
1307 <p id="XP_Q71_A3-p9">
1308 <b>Reply to Objection 1:</b> The prayer offered by a sinner is sometimes not his but another's, and consequently in this respect is worthy to be heard
1309 by God. Nevertheless, God sometimes hears sinners, when, to wit, they ask for something acceptable to God. For God dispenses
1310 His goods not only to the righteous but also to sinners (
1311 <a class="scripRef" id="XP_Q71_A3-p9.1" href="./asv.html#Matt.5.45" target="asv">Mat. 5:45</a>), not indeed on account of their merits, but of His loving kindness. Hence a gloss on
1312 <a class="scripRef" id="XP_Q71_A3-p9.2" href="./asv.html#John.9.31" target="asv"> Jn. 9:31, </a> "God
1313 doth not hear sinners," says that "he speaks as one unanointed and as not seeing clearly."
1314 </p>
1315 <p id="XP_Q71_A3-p10">
1316 <b>Reply to Objection 2:</b> Although the sinner's prayer is not acceptable in so far as he is offensive, it may be acceptable to God on account of another
1317 in whose stead or at whose command he offers the prayer.
1318 </p>
1319 <p id="XP_Q71_A3-p11">
1320 <b>Reply to Objection 3:</b> The reason why the sinner who performs these suffrages gains nothing thereby is because he is not capable of profiting by
1321 reason of his own indisposition. Nevertheless, as stated above, it may in some way profit another, who is disposed.
1322 </p>
1323 <p id="XP_Q71_A3-p12">
1324 <b>Reply to Objection 4:</b> Although the sinner's deed is not living in so far as it is his own, it may be living in so far as it is another's, as stated
1325 above.
1326 </p>
1327 <p id="XP_Q71_A3-p13"> Since, however, the arguments in the contrary sense would seem to show that it matters not whether one obtain suffrages from
1328 good or from evil persons, we must reply to them also.
1329 </p>
1330 <p id="XP_Q71_A3-p14">
1331 <b>Reply to Objection 5:</b> Although one cannot know for certain about another whether he be in the state of salvation, one may infer it with probability
1332 from what one sees outwardly of a man: for a tree is known by its fruit (
1333 <a class="scripRef" id="XP_Q71_A3-p14.1" href="./asv.html#Matt.7.16" target="asv">Mat. 7:16</a>).
1334 </p>
1335 <p id="XP_Q71_A3-p15">
1336 <b>Reply to Objection 6:</b> In order that suffrage avail another, it is requisite that the one for whom it is performed be capable of availing by it:
1337 and a man has become capable of this by his own works which he did in his life-time. This is what Augustine means to say.
1338 Nevertheless, those works must be such that they can profit him, and this depends not on the person for whom the suffrage
1339 is performed, but rather on the one who offers the suffrages whether by performing them
1340 or by commanding them.
1341 </p>
1342 <p id="XP_Q71_A3-p16"></p>
1343 <p id="XP_Q71_A3-p17"></p>
1344 <a href="summa.XP_Q71_A2.html"></a>
1345 <a href="summa.XP_Q71_A4.html"></a>
1346 </div>
1347 <div id="XP_Q71_A4" class="div4">
1348 <a href="summa.XP_Q71_A3.html"></a>
1349 <a href="summa.XP_Q71_A5.html"></a>
1350 <h4 id="XP_Q71_A4-p0.1">Whether suffrages offered by the living for the dead profit those who offer them?</h4>
1351 <p id="XP_Q71_A4-p1"></p>
1352 <p id="XP_Q71_A4-p2">
1353 <b>Objection 1:</b> It would seem that suffrages offered by the living for the dead do not profit those who offer them. For according to human
1354 justice a man is not absolved from his own debt if he pay a debt for another man. Therefore a man is not absolved from his
1355 own debt for the reason that by offering suffrages he has paid the debt of the one for whom he offered them.
1356 </p>
1357 <p id="XP_Q71_A4-p3">
1358 <b>Objection 2:</b> Further, whatever a man does, he should do it as best he can. Now it is better to assist two than one. Therefore if one who
1359 by suffrages has paid the debt of a dead person is freed from his own debt, it would seem that one ought never to satisfy
1360 for oneself, but always for another.
1361 </p>
1362 <p id="XP_Q71_A4-p4">
1363 <b>Objection 3:</b> Further, if the satisfaction of one who satisfies for another profits him equally with the one for whom he satisfies, it
1364 will likewise equally profit a third person if he satisfy for him at the same time, and likewise a fourth and so on. Therefore
1365 he might satisfy for all by one work of satisfaction; which is absurd.
1366 </p>
1367 <p id="XP_Q71_A4-p5">
1368 <b>On the contrary,</b> It is written (
1369 <a class="scripRef" id="XP_Q71_A4-p5.1" href="./asv.html#Ps.34.13" target="asv">Ps. 34:13</a>): "My prayer shall be turned into my bosom." Therefore, in like manner, suffrages that are offered for others profit those
1370 who satisfy.
1371 </p>
1372 <p id="XP_Q71_A4-p6"> Further, the Damascene says in the sermon "On those who fell asleep in the faith: Just as when about to anoint a sick man
1373 with the ointment or other holy oil, first of all he, " namely the anointer, "shares in the anointing and thus proceeds to
1374 anoint the patient, so whoever strives for his neighbor's salvation first of all profits himself and afterwards his neighbor."
1375 And thus the question at issue is answered.
1376 </p>
1377 <p id="XP_Q71_A4-p7">
1378 <b>I answer that,</b> The work of suffrage that is done for another may be considered in two ways. First, as expiating punishment by way of compensation
1379 which is a condition of satisfaction: and in this way the work of suffrage that is counted as belonging to the person for
1380 whom it is done, while absolving him from the debt of punishment, does not absolve the performer from his own debt of punishment,
1381 because in this compensation we have to consider the equality of justice: and
1382 this work of satisfaction can be equal to the one debt without being equal to the other, for the debts of two sinners require
1383 a greater satisfaction than the debt of one. Secondly, it may be considered as meriting eternal life, and this it has as proceeding
1384 from its root, which is charity: and in this way it profits not only the person for whom it is done, but also and still more
1385 the doer.
1386 </p>
1387 <p id="XP_Q71_A4-p8"> This suffices for the Replies to the Objections: for the first considered the work of suffrage as a work of satisfaction,
1388 while the others consider it as meritorious.
1389 </p>
1390 <p id="XP_Q71_A4-p9"></p>
1391 <p id="XP_Q71_A4-p10"></p>
1392 <a href="summa.XP_Q71_A3.html"></a>
1393 <a href="summa.XP_Q71_A5.html"></a>
1394 </div>
1395 <div id="XP_Q71_A5" class="div4">
1396 <a href="summa.XP_Q71_A4.html"></a>
1397 <a href="summa.XP_Q71_A6.html"></a>
1398 <h4 id="XP_Q71_A5-p0.1">Whether suffrages profit those who are in hell?</h4>
1399 <p id="XP_Q71_A5-p1"></p>
1400 <p id="XP_Q71_A5-p2">
1401 <b>Objection 1:</b> It would seem that suffrages profit those who are in hell. For it is written (
1402 <a class="scripRef" id="XP_Q71_A5-p2.1" href="./asv.html#iiMacc.12.40" target="asv">2 Macc. 12:40</a>): "They found under the coats of the slain some of the donaries of the idols . . . which the law forbiddeth to the Jews,"
1403 and yet we read further on (
1404 <a class="scripRef" id="XP_Q71_A5-p2.2" href="./asv.html#iiMacc.12.43" target="asv">2 Macc. 12:43</a>) that Judas "sent twelve thousand drachms of silver to Jerusalem . . . to be offered for the sins of the dead." Now it is
1405 clear that they sinned mortally through
1406 acting against the Law, and consequently that they died in mortal sin, and were taken to hell. Therefore suffrages profit
1407 those who are in hell.
1408 </p>
1409 <p id="XP_Q71_A5-p3">
1410 <b>Objection 2:</b> Further, the text (Sent. iv, D, 45) quotes the saying of Augustine (Enchiridion cx) that "those whom suffrages profit gain
1411 either entire forgiveness, or at least an abatement of their damnation." Now only those who are in hell are said to be damned.
1412 Therefore suffrages profit even those who are in hell.
1413 </p>
1414 <p id="XP_Q71_A5-p4">
1415 <b>Objection 3:</b> Further, Dionysius says (Eccl. Hier.): "If here the prayers of the righteous avail those who are alive, how much more do
1416 they, after death, profit those alone who are worthy of their holy prayers?" Hence we may gather that suffrages are more profitable
1417 to the dead than to the living. Now they profit the living even though they be in mortal sin, for the Church prays daily for
1418 sinners that they be converted to God. Therefore suffrages avail also for the dead who
1419 are in mortal sin.
1420 </p>
1421 <p id="XP_Q71_A5-p5">
1422 <b>Objection 4:</b> Further, in the Lives of the Fathers (iii, 172; vi, 3) we read, and the Damascene relates in his sermon [*De his qui in fide
1423 dormierunt] that Macarius discovered the skull of a dead man on the road, and that after praying he asked whose head it was,
1424 and the head replied that it had belonged to a pagan priest who was condemned to hell; and yet he confessed that he and others
1425 were assisted by the prayers of Macarius. Therefore the suffrages of the Church profit
1426 even those who are in hell.
1427 </p>
1428 <p id="XP_Q71_A5-p6">
1429 <b>Objection 5:</b> Further, the Damascene in the same sermon relates that Gregory, while praying for Trajan, heard a voice from heaven saying
1430 to him: "I have heard thy voice, and I pardon Trajan": and of this fact the Damascene adds in the same sermon, "the whole
1431 East and West are witnesses." Yet it is clear that Trajan was in hell, since "he put many martyrs to a cruel death" [*De his
1432 qui fide dormierunt]. Therefore the suffrages of the Church avail even for those who are in
1433 hell.
1434 </p>
1435 <p id="XP_Q71_A5-p7">
1436 <b>On the contrary,</b> Dionysius says (Eccl. Hier. vii): "The high priest prays not for the unclean, because by so doing he would act counter to
1437 the Divine order," and consequently he says (Eccl. Hier. vii) that "he prays not that sinners be forgiven, because his prayer
1438 for them would not be heard." Therefore suffrages avail not those who are in hell.
1439 </p>
1440 <p id="XP_Q71_A5-p8"> Further, Gregory says (Moral. xxxiv, 19): "There is the same reason for not praying then" (namely after the judgment day)
1441 "for men condemned to the everlasting fire, as there is now for not praying for the devil and his angels who are sentenced
1442 to eternal punishment, and for this reason the saints pray not for dead unbelieving and wicked men, because, forsooth, knowing
1443 them to be already condemned to eternal punishment, they shrink from pleading for them by the merit of their
1444 prayers before they are summoned to the presence of the just Judge."
1445 </p>
1446 <p id="XP_Q71_A5-p9"> Further, the text (Sent. iv, D, 45) quotes the words of Augustine (De Verb. A post. Serm. xxxii): "If a man depart this life
1447 without the faith that worketh by charity and its sacraments, in vain do his friends have recourse to such like acts of kindness."
1448 Now all the damned come under that head. Therefore suffrages profit them not.
1449 </p>
1450 <p id="XP_Q71_A5-p10">
1451 <b>I answer that,</b> There have been three opinions about the damned. For some have said that a twofold distinction must be made in this matter.
1452 First, as to time; for they said that after the judgment day no one in hell will be assisted by any suffrage, but that before
1453 the judgment day some are assisted by the suffrages of the Church. Secondly, they made a distinction among those who are detained
1454 in hell. Some of these, they said, are very bad, those namely who have died
1455 without faith and the sacraments, and these, since they were not of the Church, neither "by grace nor, by name" [*Cf. Oratio
1456 ad Vesperas, Fer. ii, post Dom. Pass.] can the suffrages of the Church avail; while others are not very bad, those namely
1457 who belonged to the Church as actual members, who had the faith, frequented the sacraments and performed works generically
1458 good, and for these the suffrages of the Church ought to avail. Yet they were confronted with a difficulty which troubled
1459 them,
1460 for it would seem to follow from this (since the punishment of hell is finite in intensity although infinite in duration)
1461 that a multiplicity of suffrages would take away that punishment altogether, which is the error of Origen (Peri Archon. i;
1462 cf. Gregory, Moral. xxxiv): and consequently endeavored in various ways to avoid this difficulty.
1463 </p>
1464 <p id="XP_Q71_A5-p11"> Praepositivus [*Gilbert Prevostin, Chancellor of the See of Paris, A.D. 1205-9] said that suffrages for the damned can be
1465 so multiplied that they are entirely freed from punishment, not absolutely as Origen maintained, but for a time, namely till
1466 the judgment day: for their souls will be reunited to their bodies, and will be cast back into the punishments of hell without
1467 hope of pardon. But this opinion seems incompatible with Divine providence, which leaves nothing inordinate
1468 in the world. For guilt cannot be restored to order save by punishment: wherefore it is impossible for punishment to cease,
1469 unless first of all guilt be expiated: so that, as guilt remains for ever in the damned, their punishment will nowise be interrupted.
1470 </p>
1471 <p id="XP_Q71_A5-p12"> For this reason the followers of Gilbert de la Porree devised another explanation. These said that the process in the diminution
1472 of punishments by suffrages is as the process in dividing a line, which though finite, is indefinitely divisible, and is never
1473 destroyed by division, if it be diminished not by equal but by proportionate quantities, for instance if we begin by taking
1474 away a quarter of the whole, and secondly, a quarter of that quarter, and then a quarter of this second
1475 quarter, and so on indefinitely. In like manner, they say by the first suffrage a certain proportion of the punishment is
1476 taken away, and by the second an equally proportionate part of the remainder. But this explanation is in many ways defective.
1477 First, because it seems that indefinite division which is applicable to continuous quantity cannot be transferred to spiritual
1478 quantity: secondly, because there is no reason why the second suffrage, if it be of equal worth, should diminish the
1479 punishment less than the first: thirdly, because punishment cannot be diminished unless guilt be diminished, even as it cannot
1480 be done away unless the guilt be done away: fourthly, because in the division of a line we come at length to something which
1481 is not sensible, for a sensible body is not indefinitely divisible: and thus it would follow that after many suffrages the
1482 remaining punishment would be so little as not to be felt, and thus would no longer be a punishment.
1483 </p>
1484 <p id="XP_Q71_A5-p13"> Hence others found another explanation. For Antissiodorensis [*William of Auxerre, Archdeacon of Beauvais] (Sent. iv, Tract.
1485 14) said that suffrages profit the damned not by diminishing or interrupting their punishment, but by fortifying the person
1486 punished: even as a man who is carrying a heavy load might bathe his face in water, for thus he would be enabled to carry
1487 it better, and yet his load would be none the lighter. But this again is impossible, because according to
1488 Gregory (Moral. ix) a man suffers more or less from the eternal fire according as his guilt deserves; and consequently some
1489 suffer more, some less, from the same fire. wherefore since the guilt of the damned remains unchanged, it cannot be that he
1490 suffers less punishment. Moreover, the aforesaid opinion is presumptuous, as being in opposition to the statements of holy
1491 men, and groundless as being based on no authority. It is also unreasonable. First, because the damned in hell are cut off
1492 from
1493 the bond of charity in virtue of which the departed are in touch with the works of the living. Secondly, because they have
1494 entirely come to the end of life, and have received the final award for their merits, even as the saints who are in heaven.
1495 For the remaining punishment or glory of the body does not make them to be wayfarers, since glory essentially and radically
1496 resides in the soul. It is the same with the unhappiness of the damned, wherefore their punishment cannot be diminished as
1497 neither can the glory of the saints be increased as to the essential reward.
1498 </p>
1499 <p id="XP_Q71_A5-p14"> However, we may admit, in a certain measure, the manner in which, according to some, suffrages profit the damned, if it be
1500 said that they profit neither by diminishing nor interrupting their punishment, nor again by diminishing their sense of punishment,
1501 but by withdrawing from the damned some matter of grief, which matter they might have if they knew themselves to be so outcast
1502 as to be a care to no one; and this matter of grief is withdrawn from them when suffrages are offered
1503 for them. Yet even this is impossible according to the general law, because as Augustine says (De Cura pro Mort. xiii)---and
1504 this applies especially to the damned---"the spirits of the departed are where they see nothing of what men do or of what
1505 happens to them in this life," and consequently they know not when suffrages are offered for them, unless this relief be granted
1506 from above to some of the damned in spite of the general law. This, however, is a matter of great uncertainty; wherefore it
1507 is safer to say simply that suffrages profit not the damned, nor does the Church intend to pray for them, as appears from
1508 the authors quoted above.
1509 </p>
1510 <p id="XP_Q71_A5-p15">
1511 <b>Reply to Objection 1:</b> The donaries to the idols were not found on those dead so that they might be taken as a sign that they were carried off in
1512 reverence to the idols: but they took them as conquerors because they were due to them by right of war. They sinned, however,
1513 venially by covetousness: and consequently they were not damned in hell, and thus suffrages could profit them. or we may say,
1514 according to some, that in the midst of fighting, seeing they were in danger,
1515 they repented of their sin, according to
1516 <a class="scripRef" id="XP_Q71_A5-p15.1" href="./asv.html#Ps.77.34" target="asv"> Ps. 77:34, </a> "When He slew them, then they sought Him": and this is a probable opinion. Wherefore the offering was made for them.
1517 </p>
1518 <p id="XP_Q71_A5-p16">
1519 <b>Reply to Objection 2:</b> In these words damnation is taken in a broad sense for any kind of punishment, so as to include also the punishment of purgatory
1520 which is sometimes entirely expiated by suffrages, and sometimes not entirety, but diminished.
1521 </p>
1522 <p id="XP_Q71_A5-p17">
1523 <b>Reply to Objection 3:</b> Suffrage for a dead person is more acceptable than for a living person, as regards his being in greater want, since he cannot
1524 help himself as a living person can. But a living person is better off in that he can be taken from the state of mortal sin
1525 to the state of grace, which cannot be said of the dead. Hence there is not the same reason for praying for the dead as for
1526 the living.
1527 </p>
1528 <p id="XP_Q71_A5-p18">
1529 <b>Reply to Objection 4:</b> This assistance did not consist in a diminishment of their punishment, but in this alone (as stated in the same place) that
1530 when he prayed they were permitted to see one another, and in this they had a certain joy, not real but imaginary, in the
1531 fulfillment of their desire. Even so the demons are said to rejoice when they draw men into sin, although this nowise diminishes
1532 their punishment, as neither is the joy of the angels diminished by the fact
1533 that they take pity on our ills.
1534 </p>
1535 <p id="XP_Q71_A5-p19">
1536 <b>Reply to Objection 5:</b> Concerning the incident of Trajan it may be supposed with probability that he was recalled to life at the prayers of blessed
1537 Gregory, and thus obtained the grace whereby he received the pardon of his sins and in consequence was freed from punishment.
1538 The same applies to all those who were miraculously raised from the dead, many of whom were evidently idolaters and damned.
1539 For we must needs say likewise of all such persons that they were consigned to
1540 hell, not finally, but as was actually due to their own merits according to justice: and that according to higher causes,
1541 in view of which it was foreseen that they would be recalled to life, they were to be disposed of otherwise.
1542 </p>
1543 <p id="XP_Q71_A5-p20"> Or we may say with some that Trajan's soul was not simply freed from the debt of eternal punishment, but that his punishment
1544 was suspended for a time, that is, until the judgment day. Nor does it follow that this is the general result of suffrages,
1545 because things happen differently in accordance with the general law from that which is permitted in particular cases and
1546 by privilege. Even so the bounds of human affairs differ from those of the miracles of the Divine power as
1547 Augustine says (De Cura pro Mort. xvi).
1548 </p>
1549 <p id="XP_Q71_A5-p21"></p>
1550 <p id="XP_Q71_A5-p22"></p>
1551 <a href="summa.XP_Q71_A4.html"></a>
1552 <a href="summa.XP_Q71_A6.html"></a>
1553 </div>
1554 <div id="XP_Q71_A6" class="div4">
1555 <a href="summa.XP_Q71_A5.html"></a>
1556 <a href="summa.XP_Q71_A7.html"></a>
1557 <h4 id="XP_Q71_A6-p0.1">Whether suffrages profit those who are in purgatory?</h4>
1558 <p id="XP_Q71_A6-p1"></p>
1559 <p id="XP_Q71_A6-p2">
1560 <b>Objection 1:</b> It would seem that suffrages do not profit even those who are in purgatory. For purgatory is a part of hell. Now "there is
1561 no redemption in hell" [*Office of the Dead, Resp. vii], and it is written (
1562 <a class="scripRef" id="XP_Q71_A6-p2.1" href="./asv.html#Ps.6.6" target="asv">Ps. 6:6</a>), "Who shall confess to Thee in hell?" Therefore suffrages do not profit those who are in purgatory.
1563 </p>
1564 <p id="XP_Q71_A6-p3">
1565 <b>Objection 2:</b> Further, the punishment of purgatory is finite. Therefore if some of the punishment is abated by suffrages, it would be possible
1566 to have such a great number of suffrages, that the punishment would be entirely remitted, and consequently the sin entirely
1567 unpunished: and this would seem incompatible with Divine justice.
1568 </p>
1569 <p id="XP_Q71_A6-p4">
1570 <b>Objection 3:</b> Further, souls are in purgatory in order that they may be purified there, and being pure may come to the kingdom. Now nothing
1571 can be purified, unless something be done to it. Therefore suffrages offered by the living do not diminish the punishment
1572 of purgatory.
1573 </p>
1574 <p id="XP_Q71_A6-p5">
1575 <b>Objection 4:</b> Further, if suffrages availed those who are in purgatory, those especially would seem to avail them which are offered at
1576 their behest. Yet these do not always avail: for instance, if a person before dying were to provide for so many suffrages
1577 to be offered for him that if they were offered they would suffice for the remission of his entire punishment. Now supposing
1578 these suffrages to be delayed until he is released from punishment, they will profit him
1579 nothing. For it cannot be said that they profit him before they are discharged; and after they are fulfilled, he no longer
1580 needs them, since he is already released. Therefore suffrages do not avail those who are in purgatory.
1581 </p>
1582 <p id="XP_Q71_A6-p6">
1583 <b>On the contrary,</b> As quoted in the text (Sent. iv, D, 45), Augustine says (Enchiridion cx): "Suffrages profit those who are not very good or
1584 not very bad." Now such are those who are detained in purgatory. Therefore, etc.
1585 </p>
1586 <p id="XP_Q71_A6-p7"> Further, Dionysius says (Eccl. Hier. vii) that the "godlike priest in praying for the departed prays for those who lived
1587 a holy life, and yet contracted certain stains through human frailty." Now such persons are detained in purgatory. Therefore,
1588 etc.
1589 </p>
1590 <p id="XP_Q71_A6-p8">
1591 <b>I answer that,</b> The punishment of purgatory is intended to supplement the satisfaction which was not fully completed in the body. Consequently,
1592 since, as stated above (
1593 <a id="XP_Q71_A6-p8.1" shape="rect" href="summa.XP_Q71_A1.html">AA[1]</a>,2; Q[13], A[2]), the works of one person can avail for another's satisfaction, whether the latter be living or dead, the
1594 suffrages of the living, without any doubt, profit those who are in purgatory.
1595 </p>
1596 <p id="XP_Q71_A6-p9">
1597 <b>Reply to Objection 1:</b> The words quoted refer to those who are in the hell of the damned, where there is no redemption for those who are finally
1598 consigned to that punishment. We may also reply with Damascene (Serm.: De his qui in fide dormierunt) that such statements
1599 are to be explained with reference to the lower causes, that is according to the demands of the merits of those who are consigned
1600 to those punishments. But according to the Divine mercy which transcends human
1601 merits, it happens otherwise through the prayers of the righteous, than is implied by the expressions quoted in the aforesaid
1602 authorities. Now "God changes His sentence but not his counsel," as Gregory says (Moral. xx): wherefore the Damascene (Serm.:
1603 De his qui in fide dormierunt) quotes as instances of this the Ninevites, Achab and Ezechias, in whom it is apparent that
1604 the sentence pronounced against them by God was commuted by the Divine mercy [*Cf.
1605 <a id="XP_Q71_A6-p9.1" shape="rect" href="summa.FP_Q19_A7.html">FP, Q[19], A[7]</a>,
1606 ad 2].
1607 </p>
1608 <p id="XP_Q71_A6-p10">
1609 <b>Reply to Objection 2:</b> It is not unreasonable that the punishment of those who are in purgatory be entirely done away by the multiplicity of suffrages.
1610 But it does not follow that the sins remain unpunished, because the punishment of one undertaken in lieu of another is credited
1611 to that other.
1612 </p>
1613 <p id="XP_Q71_A6-p11">
1614 <b>Reply to Objection 3:</b> The purifying of the soul by the punishment of purgatory is nothing else than the expiation of the guilt that hinders it
1615 from obtaining glory. And since, as stated above (
1616 <a id="XP_Q71_A6-p11.1" shape="rect" href="summa.XP_Q13_A2.html">Q[13], A[2]</a>), the guilt of one person can be expiated by the punishment which another undergoes in his stead, it is not unreasonable
1617 that one person be purified by another satisfying for him.
1618 </p>
1619 <p id="XP_Q71_A6-p12">
1620 <b>Reply to Objection 4:</b> Suffrages avail on two counts, namely the action of the agent [*"Ex opere operante" and "ex opere operato"] and the action
1621 done. By action done I mean not only the sacrament of the Church, but the effect incidental to that action---thus from the
1622 giving of alms there follow the relief of the poor and their prayer to God for the deceased. In like manner the action of
1623 the agent may be considered in relation either to the principal agent or to the
1624 executor. I say, then, that the dying person, as soon as he provides for certain suffrages to be offered for him, receives
1625 the full meed of those suffrages, even before they are discharged, as regards the efficacy of the suffrages that results from
1626 the action as proceeding from the principal agent. But as regards the efficacy of the suffrages arising from the action done
1627 or from the action as proceeding from the executor, he does not receive the fruit before the suffrages are discharged. And
1628 if, before this, he happens to be released from his punishment, he will in this respect be deprived of the fruit of the suffrages,
1629 and this will fall back upon those by whose fault he was then defrauded. For it is not unreasonable that a person be defrauded
1630 in temporal matters by another's fault---and the punishment of purgatory is temporal---although as regards the eternal retribution
1631 none can be defrauded save by his own fault.
1632 </p>
1633 <p id="XP_Q71_A6-p13"></p>
1634 <p id="XP_Q71_A6-p14"></p>
1635 <a href="summa.XP_Q71_A5.html"></a>
1636 <a href="summa.XP_Q71_A7.html"></a>
1637 </div>
1638 <div id="XP_Q71_A7" class="div4">
1639 <a href="summa.XP_Q71_A6.html"></a>
1640 <a href="summa.XP_Q71_A8.html"></a>
1641 <h4 id="XP_Q71_A7-p0.1">Whether suffrages avail the children who are in limbo? </h4>
1642 <p id="XP_Q71_A7-p1"></p>
1643 <p id="XP_Q71_A7-p2">
1644 <b>Objection 1:</b> It would seem that suffrages avail the children who are in limbo. For they are not detained there except for another's sin.
1645 Therefore it is most becoming that they should be assisted by the suffrages of others.
1646 </p>
1647 <p id="XP_Q71_A7-p3">
1648 <b>Objection 2:</b> Further, in the text (Sent. iv, D, 45) the words of Augustine (Enchiridion cx) are quoted: "The suffrages of the Church obtain
1649 forgiveness for those who are not very bad." Now children are not reckoned among those who are very bad, since their punishment
1650 is very light. Therefore the suffrages of the Church avail them.
1651 </p>
1652 <p id="XP_Q71_A7-p4">
1653 <b>On the contrary,</b> The text (Sent. iv, D, 45) quotes Augustine as saying (Serm. xxxii, De Verb Ap.) that "suffrages avail not those who have
1654 departed hence without the faith that works by love." Now the children departed thus. Therefore suffrages avail them not.
1655 </p>
1656 <p id="XP_Q71_A7-p5">
1657 <b>I answer that,</b> Unbaptized children are not detained in limbo save because they lack the state of grace. Hence, since the state of the dead
1658 cannot be changed by the works of the living, especially as regards the merit of the essential reward or punishment, the suffrages
1659 of the living cannot profit the children in limbo.
1660 </p>
1661 <p id="XP_Q71_A7-p6">
1662 <b>Reply to Objection 1:</b> Although original sin is such that one person can be assisted by another on its account, nevertheless the souls of the children
1663 in limbo are in such a state that they cannot be assisted, because after this life there is no time for obtaining grace.
1664 </p>
1665 <p id="XP_Q71_A7-p7">
1666 <b>Reply to Objection 2:</b> Augustine is speaking of those who are not very bad, but have been baptized. This is clear from what precedes: "Since these
1667 sacrifices, whether of the altar or of any alms whatsoever are offered for those who have been baptized," etc.
1668 </p>
1669 <p id="XP_Q71_A7-p8"></p>
1670 <p id="XP_Q71_A7-p9"></p>
1671 <a href="summa.XP_Q71_A6.html"></a>
1672 <a href="summa.XP_Q71_A8.html"></a>
1673 </div>
1674 <div id="XP_Q71_A8" class="div4">
1675 <a href="summa.XP_Q71_A7.html"></a>
1676 <a href="summa.XP_Q71_A9.html"></a>
1677 <h4 id="XP_Q71_A8-p0.1">Whether suffrages profit the saints in heaven?</h4>
1678 <p id="XP_Q71_A8-p1"></p>
1679 <p id="XP_Q71_A8-p2">
1680 <b>Objection 1:</b> It would seem that in some way suffrages profit the saints in heaven; on account of the words of the Collect in the Mass
1681 [*Postcommunion, Feast of St. Andrew, Apostle]: "Even as they" (i.e. the sacraments) "avail thy saints unto glory, so may
1682 they profit us unto healing." Now foremost among all suffrages is the sacrifice of the altar. Therefore suffrages profit the
1683 saints in heaven.
1684 </p>
1685 <p id="XP_Q71_A8-p3">
1686 <b>Objection 2:</b> Further, the sacraments cause what they signify. Now the third part of the host, that namely which is dropped into the chalice,
1687 signifies those who lead a happy life in heaven. Therefore the suffrages of the Church profit those who are in heaven.
1688 </p>
1689 <p id="XP_Q71_A8-p4">
1690 <b>Objection 3:</b> Further, the saints rejoice in heaven not only in their own goods, but also in the goods of others: hence it is written (
1691 <a class="scripRef" id="XP_Q71_A8-p4.1" href="./asv.html#Luke.15.10" target="asv">Lk. 15:10</a>): "There is [Vulg.: 'shall be'] joy before the angels of God upon one sinner doing penance." Therefore the joy of the saints
1692 in heaven increases on account of the good works of the living: and consequently our suffrages also profit them.
1693 </p>
1694 <p id="XP_Q71_A8-p5">
1695 <b>Objection 4:</b> Further, the Damascene says (Serm.: De his qui in fide dormierunt) quoting the words of Chrysostom: "For if the heathens,"
1696 he says, "burn the dead together with what has belonged to them, how much more shouldst thou, a believer, send forth a believer
1697 together with what has belonged to him, not that they also may be brought to ashes like him, but that thou mayest surround
1698 him with greater glory by so doing; and if he be a sinner who has died, that thou mayest
1699 loose him from his sins, and if he be righteous, that thou mayest add to his meed and reward!" And thus the same conclusion
1700 follows.
1701 </p>
1702 <p id="XP_Q71_A8-p6">
1703 <b>On the contrary,</b> As quoted in the text (Sent. iv, D, 15), Augustine says (De Verb Ap., Serm. xvii): "It is insulting to pray for a martyr
1704 in church, since we ought to commend ourselves to his prayers."
1705 </p>
1706 <p id="XP_Q71_A8-p7"> Further, to be assisted belongs to one who is in need. But the saints in heaven are without any need whatever. Therefore
1707 they are not assisted by the suffrages of the Church.
1708 </p>
1709 <p id="XP_Q71_A8-p8">
1710 <b>I answer that,</b> Suffrage by its very nature implies the giving of some assistance, which does not apply to one who suffers no default: since
1711 no one is competent to be assisted except he who is in need. Hence, as the saints in heaven are free from all need, being
1712 inebriated with the plenty of God's house (
1713 <a class="scripRef" id="XP_Q71_A8-p8.1" href="./asv.html#Ps.35.10" target="asv">Ps. 35:10</a>), they are not competent to be assisted by suffrages.
1714 </p>
1715 <p id="XP_Q71_A8-p9">
1716 <b>Reply to Objection 1:</b> Such like expressions do not mean that the saints receive an increase of glory in themselves through our observing their
1717 feasts, but that we profit thereby in celebrating their glory with greater solemnity. Thus, through our knowing or praising
1718 God, and through His glory thus increasing some what in us, there accrues something, not to God, but to us.
1719 </p>
1720 <p id="XP_Q71_A8-p10">
1721 <b>Reply to Objection 2:</b> Although the sacraments cause what thy signify, they do not produce this effect in respect of everything that they signify:
1722 else, since they signify Christ, they would produce something in Christ (which is absurd). But they produce their effect on
1723 the recipient of the sacrament in virtue of that which is signified by the sacrament. Thus it does not follow that the sacrifices
1724 offered for the faithful departed profit the saints, but that by the merits
1725 of the saints which we commemorate, or which are signified in the sacrament, they profit others for whom they are offered.
1726 </p>
1727 <p id="XP_Q71_A8-p11">
1728 <b>Reply to Objection 3:</b> Although the saints in heaven rejoice in all our goods, it does not follow, that if our joys be increased their joy is also
1729 increased formally, but only materially, because every passion is increased formally in respect of the formal aspect of its
1730 object. Now the formal aspect of the saints' joy, no matter what they rejoice in, is God Himself, in Whom they cannot rejoice
1731 more and less, for otherwise their essential reward, consisting of their joy in
1732 God, would vary. Hence from the fact that the goods are multiplied, wherein they rejoice with God as the formal aspect of
1733 their joy, it does not follow that their joy is intensified, but that they rejoice in more things. Consequently it does not
1734 follow that they are assisted by our works.
1735 </p>
1736 <p id="XP_Q71_A8-p12">
1737 <b>Reply to Objection 4:</b> The sense is not that an increase of meed or reward accrues to the saint from the suffrages offered by a person, but that
1738 this accrues to the offerer. Or we may reply that the blessed departed may derive a reward from suffrages through having,
1739 while living, provided for suffrage to be offered for himself, and this was meritorious for him.
1740 </p>
1741 <p id="XP_Q71_A8-p13"></p>
1742 <p id="XP_Q71_A8-p14"></p>
1743 <a href="summa.XP_Q71_A7.html"></a>
1744 <a href="summa.XP_Q71_A9.html"></a>
1745 </div>
1746 <div id="XP_Q71_A9" class="div4">
1747 <a href="summa.XP_Q71_A8.html"></a>
1748 <a href="summa.XP_Q71_A10.html"></a>
1749 <h4 id="XP_Q71_A9-p0.1">Whether the prayers of the Church, the sacrifice of the altar and alms profit the departed?</h4>
1750 <p id="XP_Q71_A9-p1"></p>
1751 <p id="XP_Q71_A9-p2">
1752 <b>Objection 1:</b> It would seem that the souls of the departed are not assisted only by the prayers of the Church, the sacrifice of the altar
1753 and alms, or that they are not assisted by them chiefly. For punishment should compensate for punishment. Now fasting is more
1754 penal than almsgiving or prayer. Therefore fasting profits more as suffrage than any of the above.
1755 </p>
1756 <p id="XP_Q71_A9-p3">
1757 <b>Objection 2:</b> Further, Gregory reckons fasting together with these three, as stated in the Decretals (xiii, Q. ii, Cap. 22): "The souls
1758 of the departed are released in four ways, either by the offerings of priests, or the alms of their friends, or the prayers
1759 of the saints, or the fasting of their kinsfolk." Therefore the three mentioned above are insufficiently reckoned by Augustine
1760 (De Cura pro Mort. xviii).
1761 </p>
1762 <p id="XP_Q71_A9-p4">
1763 <b>Objection 3:</b> Further, Baptism is the greatest of the sacraments, especially as regards its effect. Therefore Baptism and other sacraments
1764 ought to be offered for the departed equally with or more than the Sacrament of the altar.
1765 </p>
1766 <p id="XP_Q71_A9-p5">
1767 <b>Objection 4:</b> Further, this would seem to follow from the words of
1768 <a class="scripRef" id="XP_Q71_A9-p5.1" href="./asv.html#iCor.15.29" target="asv">1 Cor. 15:29</a>, "If the dead rise not again at all, why are they then baptized for them?" Therefore Baptism avails as suffrage for the dead.
1769 </p>
1770 <p id="XP_Q71_A9-p6">
1771 <b>Objection 5:</b> Further, in different Masses there is the same Sacrifice of the altar. If, therefore, sacrifice, and not the Mass, be reckoned
1772 among the suffrages, it would seem that the effect would be the same whatever Mass be said for a deceased person, whether
1773 in honor of the Blessed Virgin or of the Holy Ghost, or any other. Yet this seems contrary to the ordinance of the Church
1774 which has appointed a special Mass for the dead.
1775 </p>
1776 <p id="XP_Q71_A9-p7">
1777 <b>Objection 6:</b> Further, the Damascene (Serm.: De his qui in fide dormierunt) teaches that candles and oil should be offered for the dead.
1778 Therefore not only the offering of the sacrifice of the altar, but also other offerings should be reckoned among suffrages
1779 for the dead.
1780 </p>
1781 <p id="XP_Q71_A9-p8">
1782 <b>I answer that,</b> The suffrages of the living profit the dead in so far as the latter are united to the living in charity, and in so far as
1783 the intention of the living is directed to the dead. Consequently those whose works are by nature best adapted to assist the
1784 dead, which pertain chiefly to the communication of charity, or to the directing of one's intention to another person. Now
1785 the sacrament of the Eucharist belongs chiefly to charity, since it is the sacrament of
1786 ecclesiastical unity, inasmuch as it contains Him in Whom the whole Church is united and incorporated, namely Christ: wherefore
1787 the Eucharist is as it were the origin and bond of charity. Again, chief among the effects of charity is the work of almsgiving:
1788 wherefore on the part of charity these two, namely the sacrifice of the Church and almsgiving are the chief suffrages for
1789 the dead. But on the part of the intention directed to the dead the chief suffrage is prayer, because prayer by its very
1790 nature implies relation not only to the person who prays, even as other works do, but more directly still to that which we
1791 pray for. Hence these three are reckoned the principal means of succoring the dead, although we must allow that any other
1792 goods whatsoever that are done out of charity for the dead are profitable to them.
1793 </p>
1794 <p id="XP_Q71_A9-p9">
1795 <b>Reply to Objection 1:</b> When one person satisfies for another, the point to consider, in order that the effect of his satisfaction reach the other,
1796 is the thing whereby the satisfaction of one passes to another, rather than even the punishment undergone by way of satisfaction;
1797 although the punishment expiates more the guilt of the one who satisfies, in so far as it is a kind of medicine. And consequently
1798 the three aforesaid are more profitable to the departed than
1799 fasting.
1800 </p>
1801 <p id="XP_Q71_A9-p10">
1802 <b>Reply to Objection 2:</b> It is true that fasting can profit the departed by reason of charity, and on account of the intention being directed to the
1803 departed. Nevertheless, fasting does not by its nature contain anything pertaining to charity or to the directing of the intention,
1804 and these things are extrinsic thereto as it were, and for this reason Augustine did not reckon, while Gregory did reckon,
1805 fasting among the suffrages for the dead.
1806 </p>
1807 <p id="XP_Q71_A9-p11">
1808 <b>Reply to Objection 3:</b> Baptism is a spiritual regeneration, wherefore just as by generation being does not accrue save to the object generated,
1809 so Baptism produces its effect only in the person baptized, as regards the deed done: and yet as regards the deed of the doer
1810 whether of the baptizer or of the baptized, it may profit others even as other meritorious works. On the other hand, the Eucharist
1811 is the sign of ecclesiastical unity, wherefore by reason of the deed done its
1812 effect can pass to another, which is not the case with the other sacraments.
1813 </p>
1814 <p id="XP_Q71_A9-p12">
1815 <b>Reply to Objection 4:</b> According to a gloss this passage may be expounded in two ways. First, thus: "If the dead rise not again, nor did Christ
1816 rise again, why are they baptized for them? i.e. for sins, since they are not pardoned if Christ rose not again, because in
1817 Baptism not only Christ's passion but also His resurrection operates, for the latter is in a sense the cause of our spiritual
1818 resurrection." Secondly, thus: There have been some misguided persons who were
1819 baptized for those who had departed this life without baptism, thinking that this would profit them: and according to this
1820 explanation the Apostle is speaking, in the above words, merely according to the opinion of certain persons.
1821 </p>
1822 <p id="XP_Q71_A9-p13">
1823 <b>Reply to Objection 5:</b> In the office of the Mass there is not only a sacrifice but also prayers. Hence the suffrage of the Mass contains two of
1824 the things mentioned by Augustine (De Cura pro Mort. xviii), namely "prayer" and "sacrifice." As regards the sacrifice offered
1825 the Mass profits equally the departed, no matter in whose honor it be said: and this is the principal thing done in the Mass.
1826 But as regards the prayers, that Mass is most profitable in which the prayers are
1827 appointed for this purpose. Nevertheless, this defect may be supplied by the greater devotion, either of the one who says
1828 Mass, or of the one who orders the Mass to be said, or again, by the intercession of the saint whose suffrage is besought
1829 in the Mass.
1830 </p>
1831 <p id="XP_Q71_A9-p14">
1832 <b>Reply to Objection 6:</b> This offering of candles or oil may profit the departed in so far as they are a kind of alms: for they are given for the
1833 worship of the Church or for the use of the faithful.
1834 </p>
1835 <p id="XP_Q71_A9-p15"></p>
1836 <p id="XP_Q71_A9-p16"></p>
1837 <a href="summa.XP_Q71_A8.html"></a>
1838 <a href="summa.XP_Q71_A10.html"></a>
1839 </div>
1840 <div id="XP_Q71_A10" class="div4">
1841 <a href="summa.XP_Q71_A9.html"></a>
1842 <a href="summa.XP_Q71_A11.html"></a>
1843 <h4 id="XP_Q71_A10-p0.1">Whether the indulgences of the Church profit the dead?</h4>
1844 <p id="XP_Q71_A10-p1"></p>
1845 <p id="XP_Q71_A10-p2">
1846 <b>Objection 1:</b> It would seem that the indulgences granted by the Church profit even the dead. First, on account of the custom of the Church,
1847 who orders the preaching of a crusade in order that some one may gain an indulgence for himself and for two or three and sometimes
1848 even ten souls, both of the living and of the dead. But this would amount to a deception unless they profited the dead. Therefore
1849 indulgences profit the dead.
1850 </p>
1851 <p id="XP_Q71_A10-p3">
1852 <b>Objection 2:</b> Further, the merit of the whole Church is more efficacious than that of one person. Now personal merit serves as a suffrage
1853 for the departed, for instance in the case of almsgiving. Much more therefore does the merit of the Church whereon indulgences
1854 are founded.
1855 </p>
1856 <p id="XP_Q71_A10-p4">
1857 <b>Objection 3:</b> Further, the indulgences of the Church profit those who are members of the Church. Now those who are in purgatory are members
1858 of the Church, else the suffrages of the Church would not profit them. Therefore it would seem that indulgences profit the
1859 departed.
1860 </p>
1861 <p id="XP_Q71_A10-p5">
1862 <b>On the contrary,</b> In order that indulgences may avail a person, there must be a fitting cause for granting the indulgence [*Cf.
1863 <a id="XP_Q71_A10-p5.1" shape="rect" href="summa.XP_Q25_A2.html"> Q[25], A[2]</a>]. Now there can be no such cause on the part of the dead, since they can do nothing that is of profit to the Church, and
1864 it is for such a cause that indulgences are chiefly granted. Therefore, seemingly, indulgences profit not the dead.
1865 </p>
1866 <p id="XP_Q71_A10-p6"> Further, indulgences are regulated according to the decision of the party who grants them. If, therefore, indulgences could
1867 avail the dead, it would be in the power of the party granting them to release a deceased person entirely from punishment:
1868 which is apparently absurd.
1869 </p>
1870 <p id="XP_Q71_A10-p7">
1871 <b>I answer that,</b> An indulgence may profit a person in two ways: in one way, principally; in another, secondarily. It profits principally the
1872 person who avails himself of an indulgence, who, namely, does that for which the indulgence is granted, for instance one who
1873 visits the shrine of some saint. Hence since the dead can do none of those things for which indulgences are granted, indulgences
1874 cannot avail them directly. However, they profit secondarily and indirectly the
1875 person for whom one does that which is the cause of the indulgence. This is sometimes feasible and sometimes not, according
1876 to the different forms of indulgence. For if the form of indulgence be such as this: "Whosoever does this or that shall gain
1877 so much indulgence," he who does this cannot transfer the fruit of the indulgence to another, because it is not in his power
1878 to apply to a particular person the intention of the Church who dispenses the common suffrages whence indulgences derive
1879 their value, as stated above (
1880 <a id="XP_Q71_A10-p7.1" shape="rect" href="summa.XP_Q27_A3.html">Q[27], A[3]</a>, ad 2). If, however, the indulgence be granted in this form: "Whosoever does this or that, he, his father, or any other person
1881 connected with him and detained in purgatory, will gain so much indulgence," an indulgence of this kind will avail not only
1882 a living but also a deceased person. For there is no reason why the Church is able to transfer the common merits, whereon
1883 indulgences are based, to the living and not to the dead.
1884 Nor does it follow that a prelate of the Church can release souls from purgatory just as he lists, since for indulgences to
1885 avail there must be a fitting cause for granting them, as stated above (
1886 <a id="XP_Q71_A10-p7.2" shape="rect" href="summa.XP_Q26_A3.html">Q[26], A[3]</a>).
1887 </p>
1888 <p id="XP_Q71_A10-p8"></p>
1889 <p id="XP_Q71_A10-p9"></p>
1890 <a href="summa.XP_Q71_A9.html"></a>
1891 <a href="summa.XP_Q71_A11.html"></a>
1892 </div>
1893 <div id="XP_Q71_A11" class="div4">
1894 <a href="summa.XP_Q71_A10.html"></a>
1895 <a href="summa.XP_Q71_A12.html"></a>
1896 <h4 id="XP_Q71_A11-p0.1">Whether the burial service profits the dead?</h4>
1897 <p id="XP_Q71_A11-p1"></p>
1898 <p id="XP_Q71_A11-p2">
1899 <b>Objection 1:</b> It would seem that the burial service profits the dead. For Damascene (Serm.: De his qui in fide dormierunt) quotes Athanasius
1900 as saying: "Even though he who has departed in godliness be taken up to heaven, do not hesitate to call upon God and to burn
1901 oil and wax at his tomb; for such things are pleasing to God and receive a great reward from Him." Now the like pertain to
1902 the burial service. Therefore the burial service profits the dead.
1903 </p>
1904 <p id="XP_Q71_A11-p3">
1905 <b>Objection 2:</b> Further, according to Augustine (De Cura pro mort. iii), "In olden times the funerals of just men were cared for with dutiful
1906 piety, their obsequies celebrated, their graves provided, and themselves while living charged their children touching the
1907 burial or even the translation of their bodies." But they would not have done this unless the tomb and things of this kind
1908 conferred something on the dead. Therefore the like profit the dead somewhat.
1909 </p>
1910 <p id="XP_Q71_A11-p4">
1911 <b>Objection 3:</b> Further, no one does a work of mercy on some one's behalf unless it profit him. Now burying the dead is reckoned among the
1912 works of mercy, therefore Augustine says (De Cura pro Mort. iii): "Tobias, as attested by the angel, is declared to have found
1913 favor with God by burying the dead." Therefore such like burial observances profit the dead.
1914 </p>
1915 <p id="XP_Q71_A11-p5">
1916 <b>Objection 4:</b> Further, it is unbecoming to assert that the devotion of the faithful is fruitless. Now some, out of devotion, arrange for
1917 their burial in some religious locality. Therefore the burial service profits the dead.
1918 </p>
1919 <p id="XP_Q71_A11-p6">
1920 <b>Objection 5:</b> Further, God is more inclined to pity than to condemn. Now burial in a sacred place is hurtful to some if they be unworthy:
1921 wherefore Gregory says (Dial. iv): "If those who are burdened with grievous sins are buried in the church this will lead to
1922 their more severe condemnation rather than to their release." Much more, therefore, should we say that the burial service
1923 profits the good.
1924 </p>
1925 <p id="XP_Q71_A11-p7">
1926 <b>On the contrary,</b> Augustine says (De Cura pro Mort. iii): "Whatever service is done the body is no aid to salvation, but an office of humanity."
1927 </p>
1928 <p id="XP_Q71_A11-p8"> Further, Augustine says (De Cura pro Mort. iii; De Civ. Dei i): "The funereal equipment, the disposition of the grace, the
1929 solemnity of the obsequies are a comfort to the living rather than a help to the dead."
1930 </p>
1931 <p id="XP_Q71_A11-p9"> Further, Our Lord said (
1932 <a class="scripRef" id="XP_Q71_A11-p9.1" href="./asv.html#Luke.12.4" target="asv">Lk. 12:4</a>): "Be not afraid of them who kill the body, and after that have no more that they can do." Now after death the bodies of
1933 the saints can be hindered from being buried, as we read of having been done to certain martyrs at Lyons in Gaul (Eusebius,
1934 Eccl. Hist. v, 1). Therefore the dead take no harm if their bodies remain unburied: and consequently the burial service does
1935 not profit them.
1936 </p>
1937 <p id="XP_Q71_A11-p10">
1938 <b>I answer that,</b> We have recourse to burial for the sake of both the living and the dead. For the sake of the living, lest their eyes be revolted
1939 by the disfigurement of the corpse, and their bodies be infected by the stench, and this as regards the body. But it profits
1940 the living also spiritually inasmuch as our belief in the resurrection is confirmed thereby. It profits the dead in so far
1941 as one bears the dead in mind and prays for them through looking on their burial
1942 place, wherefore a "monument" takes its name from remembrance, for a monument is something that recalls the mind [monens mentem],
1943 as Augustine observes (De Civ. Dei i; De Cura pro Mort. iv). It was, however, a pagan error that burial was profitable to
1944 the dead by procuring rest for his soul: for they believed that the soul could not be at rest until the body was buried, which
1945 is altogether ridiculous and absurd.
1946 </p>
1947 <p id="XP_Q71_A11-p11"> That, moreover, burial in a sacred place profits the dead, does not result from the action done, but rather from the action
1948 itself of the doer: when, to wit, the dead person himself, or another, arranges for his body to be buried in a sacred place,
1949 and commends him to the patronage of some saint, by whose prayers we must believe that he is assisted, as well as to the suffrages
1950 of those who serve the holy place, and pray more frequently and more specially for those who are buried
1951 in their midst. But such things as are done for the display of the obsequies are profitable to the living, as being a consolation
1952 to them; and yet they can also profit the dead, not directly but indirectly, in so far as men are aroused to pity thereby
1953 and consequently to pray, or in so far as the outlay on the burial brings either assistance to the poor or adornment to the
1954 church: for it is in this sense that the burial of the dead is reckoned among the works of mercy.
1955 </p>
1956 <p id="XP_Q71_A11-p12">
1957 <b>Reply to Objection 1:</b> By bringing oil and candles to the tombs of the dead we profit them indirectly, either as offering them to the Church and
1958 as giving them to the poor, or as doing this in reverence of God. Hence, after the words quoted we read: "For oil and candles
1959 are a holocaust."
1960 </p>
1961 <p id="XP_Q71_A11-p13">
1962 <b>Reply to Objection 2:</b> The fathers of old arranged for the burial of their bodies, so as to show that "the bodies of the dead" are the object of
1963 Divine providence, not that there is any feeling in a dead body, but in order to confirm the belief in the resurrection, as
1964 Augustine says (De Civ. Dei i, 13). Hence, also, they wished to be buried in the land of promise, where they believed Christ's
1965 birth and death would take place, Whose resurrection is the cause of our rising
1966 again.
1967 </p>
1968 <p id="XP_Q71_A11-p14">
1969 <b>Reply to Objection 3:</b> Since flesh is a part of man's nature, man has a natural affection for his flesh, according to
1970 <a class="scripRef" id="XP_Q71_A11-p14.1" href="./asv.html#Eph.5.29" target="asv"> Eph. 5:29, </a> "No man ever hated his own flesh." Hence in accordance with this natural affection a man has during life a certain solicitude
1971 for what will become of his body after death: and he would grieve if he had a presentiment that something untoward would happen
1972 to his body. Consequently those who love a man, through being conformed to
1973 the one they love in his affection for himself, treat his body with loving care. For as Augustine says (De Civ. Dei i, 13):
1974 "If a father's garment and ring, and whatever such like is the more dear to those whom they leave behind the greater their
1975 affection is towards their parents, in no wise are the bodies themselves to be spurned which truly we wear in more familiar
1976 and close conjunction than anything else we put on."
1977 </p>
1978 <p id="XP_Q71_A11-p15">
1979 <b>Reply to Objection 4:</b> As Augustine says (De Cura pro Mort. iv), the devotion of the faithful is not fruitless when they arrange for their friends
1980 to be buried in holy places, since by so doing they commend their dead to the suffrages of the saints, as stated above.
1981 </p>
1982 <p id="XP_Q71_A11-p16">
1983 <b>Reply to Objection 5:</b> The wicked man dead takes no harm by being buried in a holy place, except in so far as he rendered such a burial place unfitting
1984 for him by reason of human glory.
1985 </p>
1986 <p id="XP_Q71_A11-p17"></p>
1987 <p id="XP_Q71_A11-p18"></p>
1988 <a href="summa.XP_Q71_A10.html"></a>
1989 <a href="summa.XP_Q71_A12.html"></a>
1990 </div>
1991 <div id="XP_Q71_A12" class="div4">
1992 <a href="summa.XP_Q71_A11.html"></a>
1993 <a href="summa.XP_Q71_A13.html"></a>
1994 <h4 id="XP_Q71_A12-p0.1">Whether suffrages offered for one deceased person profit the person for whom they are offered more than others?</h4>
1995 <p id="XP_Q71_A12-p1"></p>
1996 <p id="XP_Q71_A12-p2">
1997 <b>Objection 1:</b> It would seem that suffrages offered for one deceased person are not more profitable to the one for whom they are offered,
1998 than to others. For spiritual light is more communicable than a material light. Now a material light, for instance of a candle,
1999 though kindled for one person only, avails equally all those who are gathered together, though the candle be not lit for them.
2000 Therefore, since suffrages are a kind of spiritual light, though they be offered for
2001 one person in particular, do not avail him any more than the others who are in purgatory.
2002 </p>
2003 <p id="XP_Q71_A12-p3">
2004 <b>Objection 2:</b> Further, as stated in the text (Sent. iv, D, 45), suffrages avail the dead "in so far as during this life they merited that
2005 they might avail them afterwards" [*St. Augustine, Enchiridion cx]. Now some merited that suffrages might avail them more
2006 than those for whom they are offered. Therefore they profit more by those suffrages, else their merits would be rendered unavailing.
2007 </p>
2008 <p id="XP_Q71_A12-p4">
2009 <b>Objection 3:</b> Further, the poor have not so many suffrages given them as the rich. Therefore if the suffrages offered for certain people
2010 profit them alone, or profit them more than others, the poor would be worse off: yet this is contrary to our Lord's saying
2011 (
2012 <a class="scripRef" id="XP_Q71_A12-p4.1" href="./asv.html#Luke.6.20" target="asv">Lk. 6:20</a>): "Blessed are ye poor, for yours is the kingdom of God."
2013 </p>
2014 <p id="XP_Q71_A12-p5">
2015 <b>On the contrary,</b> Human justice is copied from Divine justice. But if a person pay another's debt human justice releases the latter alone.
2016 Therefore since he who offers suffrages for another pays the debt, in a sense, of the person for whom he offers them, they
2017 profit this person alone.
2018 </p>
2019 <p id="XP_Q71_A12-p6"> Further, just as a man by offering suffrages satisfies somewhat for a deceased person, so, too, sometimes a person can satisfy
2020 for a living person. Now where one satisfies for a living person the satisfaction counts only for the person for whom it is
2021 offered. Therefore one also who offers suffrages profits him alone for whom he offers them.
2022 </p>
2023 <p id="XP_Q71_A12-p7">
2024 <b>I answer that,</b> There have been two opinions on this question. Some, like Praepositivus, have said that suffrages offered for one particular
2025 person do avail chiefly, not the person for whom they are offered, but those who are most worthy. And they instanced a candle
2026 which is lit for a rich man and profits those who are with him no less than the rich man himself, and perhaps even more, if
2027 they have keener sight. They also gave the instance of a lesson which profits the
2028 person to whom it is given no more than others who listen with him, but perhaps profits these others more, if they be more
2029 intelligent. And if it were pointed out to them that in this case the Church's ordinance in appointing certain special prayers
2030 for certain persons is futile, they said that the Church did this to excite the devotion of the faithful, who are more inclined
2031 to offer special than common suffrages, and pray more fervently for their kinsfolk than for strangers.
2032 </p>
2033 <p id="XP_Q71_A12-p8"> Others, on the contrary, said that suffrages avail more those for whom they are offered. Now both opinions have a certain
2034 amount of truth: for the value of suffrages may be gauged from two sources. For their value is derived in the first place
2035 from the virtue of charity, which makes all goods common, and in this respect they avail more the person who is more full
2036 of charity, although they are not offered specially for him. In this way the value of suffrages regards more a
2037 certain inward consolation by reason of which one who is in charity rejoices in the goods of another after death in respect
2038 of the diminution of punishment; for after death there is no possibility of obtaining or increasing grace, whereas during
2039 life the works of others avail for this purpose by the virtue of charity. In the second place suffrages derive their value
2040 from being applied to another person by one's intention. In this way the satisfaction of one person counts for another, and
2041 there
2042 can be no doubt that thus they avail more the person for whom they are offered: in fact, they avail him alone in this way,
2043 because satisfaction, properly speaking, is directed to the remission of punishment. Consequently, as regards the remission
2044 of punishment, suffrages avail chiefly the person for whom they are offered, and accordingly there is more truth in the second
2045 opinion than in the first.
2046 </p>
2047 <p id="XP_Q71_A12-p9">
2048 <b>Reply to Objection 1:</b> Suffrages avail, after the manner of a light, in so far as they reach the dead, who thereby receive a certain amount of consolation:
2049 and this is all the greater according as they are endowed with a greater charity. But in so far as suffrages are a satisfaction
2050 applied to another by the intention of the offerer, they do not resemble a light, but rather the payment of a debt: and it
2051 does not follow, if one person's debt be paid, that the debt of others
2052 is paid likewise.
2053 </p>
2054 <p id="XP_Q71_A12-p10">
2055 <b>Reply to Objection 2:</b> Such a merit is conditional, for in this way they merited that suffrages would profit them if offered for them, and this
2056 was merely to render themselves fit recipients of those suffrages. It is therefore clear that they did not directly merit
2057 the assistance of those suffrages, but made themselves fit by their preceding merits to receive the fruit of suffrages. Hence
2058 it does not follow that their merit is rendered unavailing.
2059 </p>
2060 <p id="XP_Q71_A12-p11">
2061 <b>Reply to Objection 3:</b> Nothing hinders the rich from being in some respects better off than the poor, for instance as regards the expiation of their
2062 punishment. But this is as nothing in comparison with the kingdom of heaven, where the poor are shown to be better off by
2063 the authority quoted.
2064 </p>
2065 <p id="XP_Q71_A12-p12"></p>
2066 <p id="XP_Q71_A12-p13"></p>
2067 <a href="summa.XP_Q71_A11.html"></a>
2068 <a href="summa.XP_Q71_A13.html"></a>
2069 </div>
2070 <div id="XP_Q71_A13" class="div4">
2071 <a href="summa.XP_Q71_A12.html"></a>
2072 <a href="summa.XP_Q71_A14.html"></a>
2073 <h4 id="XP_Q71_A13-p0.1">Whether suffrages offered for several are of as much value to each one as if they had been offered for each in particular?
2074
2075 </h4>
2076 <p id="XP_Q71_A13-p1"></p>
2077 <p id="XP_Q71_A13-p2">
2078 <b>Objection 1:</b> It would seem that suffrages offered for several are of as much value to each one as if they had been offered for each in
2079 particular. For it is clear that if one person receives a lesson he loses nothing if others receive the lesson with him. Therefore
2080 in like manner a person for whom a suffrage is offered loses nothing if some one else is reckoned together with him: and consequently
2081 if it be offered for several, it is of as much value to each one as if it
2082 were offered for each in particular.
2083 </p>
2084 <p id="XP_Q71_A13-p3">
2085 <b>Objection 2:</b> Further, it is to be observed that according to the common practice of the Church, when Mass is said for one deceased person,
2086 other prayers are added for other deceased persons. Now this would not be done, if the dead person for whom the Mass is said
2087 were to lose something thereby. Therefore the same conclusion follows as above.
2088 </p>
2089 <p id="XP_Q71_A13-p4">
2090 <b>Objection 3:</b> Further, suffrages, especially of prayers, rely on the Divine power. But with God, just as it makes no difference whether
2091 He helps by means of many or by means of a few, so it differs not whether He assists many or a few. Therefore if the one same
2092 prayer be said for many, each one of them will receive as much assistance as one person would if that same prayer were said
2093 for him alone.
2094 </p>
2095 <p id="XP_Q71_A13-p5">
2096 <b>On the contrary,</b> It is better to assist many than one. If therefore a suffrage offered for several is of as much value to each one as if it
2097 were offered for one alone, it would seem that the Church ought not to have appointed a Mass and prayer to be said for one
2098 person in particular, but that Mass ought always to be said for all the faithful departed: and this is evidently false.
2099 </p>
2100 <p id="XP_Q71_A13-p6"> Further, a suffrage has a finite efficiency. Therefore if it be divided among many it avails less for each one than if it
2101 were offered for one only.
2102 </p>
2103 <p id="XP_Q71_A13-p7">
2104 <b>I answer that,</b> If the value of suffrages be considered according as it is derived from the virtue of charity uniting the members of the
2105 Church together, suffrages offered for several persons avail each one as much as if they were offered for one alone, because
2106 charity is not diminished if its effect be divided among many, in fact rather is it increased; and in like manner joy increases
2107 through being shared by many, as Augustine says (Confess. viii). Consequently many in
2108 purgatory rejoice in one good deed no less than one does. On the other hand, if we consider the value of suffrages, inasmuch
2109 as they are a kind of satisfaction applied to the dead by the intention of the person offering them, then the suffrage for
2110 some person in particular avails him more than that which is offered for him in common with many others; for in this case
2111 the effect of the suffrages is divided in virtue of Divine justice among those for whom the suffrages are offered. Hence it
2112 is
2113 evident that this question depends on the first; and, moreover, it is made clear why special suffrages are appointed to be
2114 offered in the Church.
2115 </p>
2116 <p id="XP_Q71_A13-p8">
2117 <b>Reply to Objection 1:</b> Suffrages considered as works of satisfaction do not profit after the manner of an action as teaching does; for teaching,
2118 like any other action, produces its effect according to the disposition of the recipient. But they profit after the manner
2119 of the payment of a debt, as stated above (A[12], ad 1); and so the comparison fails.
2120 </p>
2121 <p id="XP_Q71_A13-p9">
2122 <b>Reply to Objection 2:</b> Since suffrages offered for one person avail others in a certain way, as stated
2123 <a id="XP_Q71_A13-p9.1" shape="rect" href="summa.XP_Q71_A1.html">(A[1])</a>, it follows that when Mass is said for one person, it is not unfitting for prayers to be said for others also. For these
2124 prayers are said, not that the satisfaction offered by one suffrage be applied to those others chiefly, but that the prayer
2125 offered for them in particular may profit them also.
2126 </p>
2127 <p id="XP_Q71_A13-p10">
2128 <b>Reply to Objection 3:</b> Prayer may be considered both on the part of the one who prays, and on the part of the person prayed: and its effect depends
2129 on both. Consequently though it is no more difficult to the Divine power to absolve many than to absolve one, nevertheless
2130 the prayer of one who prays thus is not as satisfactory for many as for one.
2131 </p>
2132 <p id="XP_Q71_A13-p11"></p>
2133 <p id="XP_Q71_A13-p12"></p>
2134 <a href="summa.XP_Q71_A12.html"></a>
2135 <a href="summa.XP_Q71_A14.html"></a>
2136 </div>
2137 <div id="XP_Q71_A14" class="div4">
2138 <a href="summa.XP_Q71_A13.html"></a>
2139 <a href="summa.XP_Q72.html"></a>
2140 <h4 id="XP_Q71_A14-p0.1">Whether general suffrages avail those for whom special suffrages are not offered, as much as special suffrages avail those
2141 for whom they are offered in addition to general suffrages?
2142 </h4>
2143 <p id="XP_Q71_A14-p1"></p>
2144 <p id="XP_Q71_A14-p2">
2145 <b>Objection 1:</b> It would seem that general suffrages avail those for whom special suffrages are not offered, as much as special suffrages
2146 avail those for whom they are offered in addition to general suffrages. For in the life to come each one will be rewarded
2147 according to his merits. Now a person for whom no suffrages are offered merited to be assisted after death as much as one
2148 for whom special suffrages are offered. Therefore the former will be assisted by general suffrages
2149 as much as the latter by special and general suffrages.
2150 </p>
2151 <p id="XP_Q71_A14-p3">
2152 <b>Objection 3:</b> Further, the Eucharist is the chief of the suffrages of the Church. Now the Eucharist, since it contains Christ whole, has
2153 infinite efficacy so to speak. Therefore one offering of the Eucharist for all in general is of sufficient value to release
2154 all who are in purgatory: and consequently general suffrages alone afford as much assistance as special and general suffrages
2155 together.
2156 </p>
2157 <p id="XP_Q71_A14-p4">
2158 <b>On the contrary,</b> Two goods are more eligible than one. Therefore special suffrages, together with general suffrages, are more profitable to
2159 the person for whom they are offered than general suffrages alone.
2160 </p>
2161 <p id="XP_Q71_A14-p5">
2162 <b>I answer that,</b> The reply to this question depends on that which is given to the twelfth inquiry
2163 <a id="XP_Q71_A14-p5.1" shape="rect" href="summa.XP_Q71_A12.html">(A[12])</a>: for if the suffrages offered for one person in particular avail indifferently for all, then all suffrages are common; and
2164 consequently one for whom the special suffrages are not offered will be assisted as much as the one for whom they are offered,
2165 if he be equally worthy. On the other hand, if the suffrages offered for a person do not profit
2166 all indifferently, but those chiefly for whom they are offered, then there is no doubt that general and special suffrages
2167 together avail a person more than general suffrages alone. Hence the Master, in the text (Sent. iv, D, 45), mentions two opinions:
2168 one, when he says that a rich man derives from general, together with special suffrages, an equal profit to that which a poor
2169 man derives from special suffrages alone; for although the one receives assistance from more sources than the other, he
2170 does not receive a greater assistance: the other opinion he mentions when he says that a person for whom special suffrages
2171 are offered obtains a more speedy but not a more complete release, because each will be finally released from all punishment.
2172 </p>
2173 <p id="XP_Q71_A14-p6">
2174 <b>Reply to Objection 1:</b> As stated above (A[12], ad 2) the assistance derived from suffrages is not directly and simply an object of merit, but conditionally
2175 as it were: hence the argument does not prove.
2176 </p>
2177 <p id="XP_Q71_A14-p7">
2178 <b>Reply to Objection 2:</b> Although the power of Christ Who is contained in the Sacrament of the Eucharist is infinite, yet there is a definite effect
2179 to which that sacrament is directed. Hence it does not follow that the whole punishment of those who are in purgatory is expiated
2180 by one sacrifice of the altar: even so, by the one sacrifice which a man offers, he is not released from the whole satisfaction
2181 due for his sins, wherefore sometimes several Masses are enjoined in
2182 satisfaction for one sin. Nevertheless, if any thing from special suffrages be left over for those for whom they are offered
2183 (for instance if they need them not) we may well believe that by God's mercy this is granted to others for whom those suffrages
2184 are not offered, if they need them: as affirmed by Damascene (Serm.: De his qui in fide dormierunt) who says: "Truly God,
2185 forasmuch as He is just will adapt ability to the disabled, and will arrange for an exchange of deficiencies": and this
2186 exchange is effected when what is lacking to one is supplied by another.
2187 </p>
2188 <p id="XP_Q71_A14-p8"></p>
2189 <p id="XP_Q71_A14-p9"></p>
2190 <a href="summa.XP_Q71_A13.html"></a>
2191 <a href="summa.XP_Q72.html"></a>
2192 </div>
2193 <a href="summa.XP_Q70_A3.html"></a>
2194 <a href="summa.XP_Q71_A1.html"></a>
2195 </div>
2196 <div id="XP_Q72" class="div3">
2197 <a href="summa.XP_Q71_A14.html"></a>
2198 <a href="summa.XP_Q72_A1.html"></a>
2199 <h3 id="XP_Q72-p0.1">OF PRAYERS WITH REGARD TO THE SAINTS IN HEAVEN (THREE ARTICLES)</h3>
2200 <p id="XP_Q72-p1"></p>
2201 <p id="XP_Q72-p2"> We must now consider prayer with regard to the saints in heaven. Under this head there are three points of inquiry:</p>
2202 <p id="XP_Q72-p3"> (1) Whether the saints have knowledge of our prayers?</p>
2203 <p id="XP_Q72-p4"> (2) Whether we should beseech them to pray for us?</p>
2204 <p id="XP_Q72-p5"> (3) Whether the prayers they pour forth for us are always granted?</p>
2205 <div id="XP_Q72_A1" class="div4">
2206 <a href="summa.XP_Q72.html"></a>
2207 <a href="summa.XP_Q72_A2.html"></a>
2208 <h4 id="XP_Q72_A1-p0.1">Whether the saints have knowledge of our prayers?</h4>
2209 <p id="XP_Q72_A1-p1"></p>
2210 <p id="XP_Q72_A1-p2">
2211 <b>Objection 1:</b> It would seem that the saints have no knowledge of our prayers. For a gloss on
2212 <a class="scripRef" id="XP_Q72_A1-p2.1" href="./asv.html#Isa.62.16" target="asv"> Is. 62:16, </a> "Thou art our father and Abraham hath not known us, and Israel hath been ignorant of us," says that "the dead saints know
2213 not what the living, even their own children, are doing." This is taken from Augustine (De Cura pro Mort. xiii), where he
2214 quotes the aforesaid authority, and the following are his words: "If such great men as the patriarchs knew
2215 not what was happening to the people begotten of them, how can the dead occupy themselves in watching and helping the affairs
2216 and actions of the living?" Therefore the saints cannot be cognizant of our prayers.
2217 </p>
2218 <p id="XP_Q72_A1-p3">
2219 <b>Objection 2:</b> Further, the following words are addressed to King Joas (4 Kings 22:20): "Therefore" (i.e. because thou hast wept before
2220 Me), "I will gather thee to thy fathers . . . that thy eyes may not see all the evils which I will bring upon this place."
2221 But Joas would have gained no such advantage from his death if he were to know after death what was happening to his people.
2222 Therefore the saints after death know not our actions, and thus they are not cognizant of our
2223 prayers.
2224 </p>
2225 <p id="XP_Q72_A1-p4">
2226 <b>Objection 3:</b> Further, the more perfect a man is in charity, the more he succors his neighbor when the latter is in danger. Now the saints,
2227 in this life, watch over their neighbor, especially their kinsfolk, when these are in danger, and manifestly assist them.
2228 Since then, after death, their charity is much greater, if they were cognizant of our deeds, much more would they watch over
2229 their friends and kindred and assist them in their needs: and yet, seemingly, they do not.
2230 Therefore it would seem that our deeds and prayers are not known to them.
2231 </p>
2232 <p id="XP_Q72_A1-p5">
2233 <b>Objection 4:</b> Further, even as the saints after death see the Word, so do the angels of whom it is stated (
2234 <a class="scripRef" id="XP_Q72_A1-p5.1" href="./asv.html#Matt.18.10" target="asv">Mat. 18:10</a>) that "their angels in heaven always see the face of My Father." Yet the angels through seeing the Word do not therefore
2235 know all things, since the lower angels are cleansed from their lack of knowledge by the higher angels [*Cf.
2236 <a id="XP_Q72_A1-p5.2" shape="rect" href="summa.FP_Q106_A1.html">FP, Q[106], A[1]</a> ], as Dionysius declares (Coel. Hier. vii). Therefore although the
2237 saints see the Word, they do not see therein our prayers and other things that happen in our regard.
2238 </p>
2239 <p id="XP_Q72_A1-p6">
2240 <b>Objection 5:</b> Further, God alone is the searcher of hearts. Now prayer is seated chiefly in the heart. Therefore it belongs to God alone
2241 to know our prayers. Therefore our prayers are unknown to the saints.
2242 </p>
2243 <p id="XP_Q72_A1-p7">
2244 <b>On the contrary,</b> Gregory, commenting on
2245 <a class="scripRef" id="XP_Q72_A1-p7.1" href="./asv.html#Job.14.21" target="asv"> Job 14:21, </a> "Whether his children come to honor or dishonor, he shall not understand," says (Moral. xii): "This does not apply to the
2246 souls of the saints, for since they have an insight of Almighty God's glory we must nowise believe that anything outside that
2247 glory is unknown to them." Therefore they are cognizant of our prayers. Further, Gregory says (Dial. ii): "All creatures are
2248 little to the soul that sees
2249 God: because however little it sees of the Creator's light, every created thing appears foreshortened to it." Now apparently
2250 the chief obstacle to the souls of the saints being cognizant of our prayers and other happenings in our regard is that they
2251 are far removed from us. Since then distance does not prevent these things, as appears from the authority quoted, it would
2252 seem that the souls of the saints are cognizant of our prayers and of what happens here below.
2253 </p>
2254 <p id="XP_Q72_A1-p8"> Further, unless they were aware of what happens in our regard they would not pray for us, since they would be ignorant of
2255 our needs. But this is the error of Vigilantius, as Jerome asserts in his letter against him. Therefore the saints are cognizant
2256 of what happens in our regard.
2257 </p>
2258 <p id="XP_Q72_A1-p9">
2259 <b>I answer that,</b> The Divine essence is a sufficient medium for knowing all things, and this is evident from the fact that God, by seeing His
2260 essence, sees all things. But it does not follow that whoever sees God's essence knows all things, but only those who comprehend
2261 the essence of God [*Cf.
2262 <a id="XP_Q72_A1-p9.1" shape="rect" href="summa.FP_Q12_A7.html">FP, Q[12], AA[7]</a>,8]: even as the knowledge of a principle does not involve the knowledge of all that follows from that principle unless the
2263 whole virtue of the
2264 principle be comprehended. Wherefore, since the souls of the saints do not comprehend the Divine essence, it does not follow
2265 that they know all that can be known by the Divine essence---for which reason the lower angels are taught concerning certain
2266 matters by the higher angels, though they all see the essence of God; but each of the blessed must needs see in the Divine
2267 essence as many other things as the perfection of his happiness requires. For the perfection of a man's happiness requires
2268 him
2269 to have whatever he will, and to will nothing amiss: and each one wills with a right will, to know what concerns himself.
2270 Hence since no rectitude is lacking to the saints, they wish to know what concerns themselves, and consequently it follows
2271 that they know it in the Word. Now it pertains to their glory that they assist the needy for their salvation: for thus they
2272 become God's co-operators, "than which nothing is more Godlike," as Dionysius declares (Coel. Hier. iii). Wherefore it is
2273 evident
2274 that the saints are cognizant of such things as are required for this purpose; and so it is manifest that they know in the
2275 Word the vows, devotions, and prayers of those who have recourse to their assistance.
2276 </p>
2277 <p id="XP_Q72_A1-p10">
2278 <b>Reply to Objection 1:</b> The saying of Augustine is to be understood as referring to the natural knowledge of separated souls, which knowledge is
2279 devoid of obscurity in holy men. But he is not speaking of their knowledge in the Word, for it is clear that when Isaias said
2280 this, Abraham had no such knowledge, since no one had come to the vision of God before Christ's passion.
2281 </p>
2282 <p id="XP_Q72_A1-p11">
2283 <b>Reply to Objection 2:</b> Although the saints, after this life, know what happens here below, we must not believe that they grieve through knowing
2284 the woes of those whom they loved in this world: for they are so filled with heavenly joy, that sorrow finds no place in them.
2285 Wherefore if after death they know the woes of their friends, their grief is forestalled by their removal from this world
2286 before their woes occur. Perhaps, however, the non-glorified souls would grieve
2287 somewhat, if they were aware of the distress of their dear ones: and since the soul of Josias was not glorified as soon as
2288 it went out from his body, it is in this respect that Augustine uses this argument to show that the souls of the dead have
2289 no knowledge of the deeds of the living.
2290 </p>
2291 <p id="XP_Q72_A1-p12">
2292 <b>Reply to Objection 3:</b> The souls of the saints have their will fully conformed to the Divine will even as regards the things willed. and consequently,
2293 although they retain the love of charity towards their neighbor, they do not succor him otherwise than they see to be in conformity
2294 with the disposition of Divine justice. Nevertheless, it is to be believed that they help their neighbor very much by interceding
2295 for him to God.
2296 </p>
2297 <p id="XP_Q72_A1-p13">
2298 <b>Reply to Objection 4:</b> Although it does not follow that those who see the Word see all things in the Word, they see those things that pertain to
2299 the perfection of their happiness, as stated above.
2300 </p>
2301 <p id="XP_Q72_A1-p14">
2302 <b>Reply to Objection 5:</b> God alone of Himself knows the thoughts of the heart: yet others know them, in so far as these are revealed to them, either
2303 by their vision of the Word or by any other means.
2304 </p>
2305 <p id="XP_Q72_A1-p15"></p>
2306 <p id="XP_Q72_A1-p16"></p>
2307 <a href="summa.XP_Q72.html"></a>
2308 <a href="summa.XP_Q72_A2.html"></a>
2309 </div>
2310 <div id="XP_Q72_A2" class="div4">
2311 <a href="summa.XP_Q72_A1.html"></a>
2312 <a href="summa.XP_Q72_A3.html"></a>
2313 <h4 id="XP_Q72_A2-p0.1">Whether we ought to call upon the saints to pray for us?</h4>
2314 <p id="XP_Q72_A2-p1"></p>
2315 <p id="XP_Q72_A2-p2">
2316 <b>Objection 1:</b> It would seem that we ought not to call upon the saints to pray for us. For no man asks anyone's friends to pray for him,
2317 except in so far as he believes he will more easily find favor with them. But God is infinitely more merciful than any saint,
2318 and consequently His will is more easily inclined to give us a gracious hearing, than the will of a saint. Therefore it would
2319 seem unnecessary to make the saints mediators between us and God, that they may intercede
2320 for us.
2321 </p>
2322 <p id="XP_Q72_A2-p3">
2323 <b>Objection 2:</b> Further, if we ought to beseech them to pray for us, this is only because we know their prayer to be acceptable to God. Now
2324 among the saints the holier a man is, the more is his prayer acceptable to God. Therefore we ought always to bespeak the greater
2325 saints to intercede for us with God, and never the lesser ones.
2326 </p>
2327 <p id="XP_Q72_A2-p4">
2328 <b>Objection 3:</b> Further, Christ, even as man, is called the "Holy of Holies," and, as man, it is competent to Him to pray. Yet we never call
2329 upon Christ to pray for us. Therefore neither should we ask the other saints to do so.
2330 </p>
2331 <p id="XP_Q72_A2-p5">
2332 <b>Objection 4:</b> Further, whenever one person intercedes for another at the latter's request, he presents his petition to the one with whom
2333 he intercedes for him. Now it is unnecessary to present anything to one to whom all things are present. Therefore it is unnecessary
2334 to make the saints our intercessors with God.
2335 </p>
2336 <p id="XP_Q72_A2-p6">
2337 <b>Objection 5:</b> Further, it is unnecessary to do a thing if, without doing it, the purpose for which it is done would be achieved in the
2338 same way, or else not achieved at all. Now the saints would pray for us just the same, or would not pray for us at all, whether
2339 we pray to them or not: for if we be worthy of their prayers, they would pray for us even though we prayed not to them, while
2340 if we be unworthy they pray not for us even though we ask them to. Therefore it seems
2341 altogether unnecessary to call on them to pray for us.
2342 </p>
2343 <p id="XP_Q72_A2-p7">
2344 <b>On the contrary,</b> It is written (
2345 <a class="scripRef" id="XP_Q72_A2-p7.1" href="./asv.html#Job.5.1" target="asv">Job 5:1</a>): "Call . . . if there be any that will answer thee, and turn to some of the saints." Now, as Gregory says (Moral. v, 30)
2346 on this passage, "we call upon God when we beseech Him in humble prayer." Therefore when we wish to pray God, we should turn
2347 to the saints, that they may pray God for us.
2348 </p>
2349 <p id="XP_Q72_A2-p8"> Further, the saints who are in heaven are more acceptable to God than those who are on the way. Now we should make the saints,
2350 who are on the way, our intercessors with God, after the example of the Apostle, who said (
2351 <a class="scripRef" id="XP_Q72_A2-p8.1" href="./asv.html#Rom.15.30" target="asv">Rom. 15:30</a>): "I beseech you . . . brethren, through our Lord Jesus Christ, and by the charity of the Holy Ghost, that you help me in
2352 your prayers for me to God." Much more, therefore, should we ask the saints who are in heaven to help us by
2353 their prayers to God.
2354 </p>
2355 <p id="XP_Q72_A2-p9"> Further, an additional argument is provided by the common custom of the Church which asks for the prayers of the saints in
2356 the Litany.
2357 </p>
2358 <p id="XP_Q72_A2-p10">
2359 <b>I answer that,</b> According to Dionysius (Eccl. Hier. v) the order established by God among things is that "the last should be led to God by
2360 those that are midway between." Wherefore, since the saints who are in heaven are nearest to God, the order of the Divine
2361 law requires that we, who while we remain in the body are pilgrims from the Lord, should be brought back to God by the saints
2362 who are between us and Him: and this happens when the Divine goodness pours forth its
2363 effect into us through them. And since our return to God should correspond to the outflow of His boons upon us, just as the
2364 Divine favors reach us by means of the saints intercession, so should we, by their means, be brought back to God, that we
2365 may receive His favors again. Hence it is that we make them our intercessors with God, and our mediators as it were, when
2366 we ask them to pray for us.
2367 </p>
2368 <p id="XP_Q72_A2-p11">
2369 <b>Reply to Objection 1:</b> It is not on account of any defect in God's power that He works by means of second causes, but it is for the perfection of
2370 the order of the universe, and the more manifold outpouring of His goodness on things, through His bestowing on them not only
2371 the goodness which is proper to them, but also the faculty of causing goodness in others. Even so it is not through any defect
2372 in His mercy, that we need to bespeak His clemency through the prayers of the
2373 saints, but to the end that the aforesaid order in things be observed.
2374 </p>
2375 <p id="XP_Q72_A2-p12">
2376 <b>Reply to Objection 2:</b> Although the greater saints are more acceptable to God than the lesser, it is sometimes profitable to pray to the lesser;
2377 and this for five reasons. First, because sometimes one has greater devotion for a lesser saint than for a greater, and the
2378 effect of prayer depends very much on one's devotion. Secondly, in order to avoid tediousness, for continual attention to
2379 one thing makes a person weary; whereas by praying to different saints, the fervor of
2380 our devotion is aroused anew as it were. Thirdly, because it is granted to some saints to exercise their patronage in certain
2381 special cases, for instance to Saint Anthony against the fire of hell. Fourthly, that due honor be given by us to all. Fifthly,
2382 because the prayers of several sometimes obtain that which would not have been obtained by the prayers of one.
2383 </p>
2384 <p id="XP_Q72_A2-p13">
2385 <b>Reply to Objection 3:</b> Prayer is an act, and acts belong to particular persons [supposita]. Hence, were we to say: "Christ, pray for us," except
2386 we added something, this would seem to refer to Christ's person, and consequently to agree with the error either of Nestorius,
2387 who distinguished in Christ the person of the son of man from the person of the Son of God, or of Arius, who asserted that
2388 the person of the Son is less than the Father. Wherefore to avoid these errors the
2389 Church says not: "Christ, pray for us," but "Christ, hear us," or "have mercy on us."
2390 </p>
2391 <p id="XP_Q72_A2-p14">
2392 <b>Reply to Objection 4:</b> As we shall state further on
2393 <a id="XP_Q72_A2-p14.1" shape="rect" href="summa.XP_Q72_A3.html">(A[3])</a> the saints are said to present our prayers to God, not as though they notified things unknown to Him, but because they ask
2394 God to grant those prayers a gracious hearing, or because they seek the Divine truth about them, namely what ought to be done
2395 according to His providence.
2396 </p>
2397 <p id="XP_Q72_A2-p15">
2398 <b>Reply to Objection 5:</b> A person is rendered worthy of a saint's prayers for him by the very fact that in his need he has recourse to him with pure
2399 devotion. Hence it is not unnecessary to pray to the saints.
2400 </p>
2401 <p id="XP_Q72_A2-p16"></p>
2402 <p id="XP_Q72_A2-p17"></p>
2403 <a href="summa.XP_Q72_A1.html"></a>
2404 <a href="summa.XP_Q72_A3.html"></a>
2405 </div>
2406 <div id="XP_Q72_A3" class="div4">
2407 <a href="summa.XP_Q72_A2.html"></a>
2408 <a href="summa.XP_Q73.html"></a>
2409 <h4 id="XP_Q72_A3-p0.1">Whether the prayers which the saints pour forth to God for us are always granted?</h4>
2410 <p id="XP_Q72_A3-p1"></p>
2411 <p id="XP_Q72_A3-p2">
2412 <b>Objection 1:</b> It would seem that the prayers which the saints pour forth to God for us are not always granted. For if they were always
2413 granted, the saints would be heard especially in regard to matters concerning themselves. But they are not heard in reference
2414 to these things; wherefore it is stated in the Apocalypse (6:11) that on the martyrs beseeching vengeance on them that dwell
2415 on earth, "it was said to them that they should rest for a little while till the number of
2416 their brethren should be filled up [*Vulg.: 'till their fellow-servants and their brethren . . . should be filled up']." Much
2417 less therefore, are they heard in reference to matters concerning others.
2418 </p>
2419 <p id="XP_Q72_A3-p3">
2420 <b>Objection 2:</b> Further, it is written (
2421 <a class="scripRef" id="XP_Q72_A3-p3.1" href="./asv.html#Jer.15.1" target="asv">Jer. 15:1</a>): "If Moses and Samuel shall stand before Me, My soul is not towards this people." Therefore, the saints are not always heard
2422 when they pray God for us.
2423 </p>
2424 <p id="XP_Q72_A3-p4">
2425 <b>Objection 3:</b> Further, the saints in heaven are stated to be equal to the angels of God (
2426 <a class="scripRef" id="XP_Q72_A3-p4.1" href="./asv.html#Matt.22.30" target="asv">Mat. 22:30</a>). But the angels are not always heard in the prayers which they offer up to God. This is evident from
2427 <a class="scripRef" id="XP_Q72_A3-p4.2" href="./asv.html#Dan.10.12" target="asv"> Dan. 10:12,13, </a> where it is written: "I am come for thy words: but the prince of the kingdom of the Persians resisted me one-and-twenty days."
2428 But the angel who spoke had not come to Daniel's aid except by asking of God to be set free;
2429 and yet the fulfillment of his prayer was hindered. Therefore neither are other saints always heard by God when they pray
2430 for us.
2431 </p>
2432 <p id="XP_Q72_A3-p5">
2433 <b>Objection 4:</b> Further, whosoever obtains something by prayer merits it in a sense. But the saints in heaven are not in the state of meriting.
2434 Therefore they cannot obtain anything for us from God by their prayers.
2435 </p>
2436 <p id="XP_Q72_A3-p6">
2437 <b>Objection 5:</b> Further, the saints, in all things, conform their will to the will of God. Therefore they will nothing but what they know
2438 God to will. But no one prays save for what he wills. Therefore they pray not save for what they know God to will. Now that
2439 which God wills would be done even without their praying for it. Therefore their prayers are not efficacious for obtaining
2440 anything.
2441 </p>
2442 <p id="XP_Q72_A3-p7">
2443 <b>Objection 6:</b> Further, the prayers of the whole heavenly court, if they could obtain anything, would be more efficacious than all the petitions
2444 of the Church here below. Now if the suffrages of the Church here below for some one in purgatory were to be multiplied, he
2445 would be wholly delivered from punishment. Since then the saints in heaven pray for those who are in purgatory on the same
2446 account as for us, if they obtain anything for us, their prayers would deliver entirely
2447 from punishment those who are in purgatory. But this is not true because, then the Church's suffrages for the dead would be
2448 unnecessary.
2449 </p>
2450 <p id="XP_Q72_A3-p8">
2451 <b>On the contrary,</b> It is written (
2452 <a class="scripRef" id="XP_Q72_A3-p8.1" href="./asv.html#iiMacc.15.14" target="asv">2 Macc. 15:14</a>): "This is he that prayeth much for the people, and for all the holy city, Jeremias the prophet of God": and that his prayer
2453 was granted is clear from what follows (
2454 <a class="scripRef" id="XP_Q72_A3-p8.2" href="./asv.html#iiMacc.15.15" target="asv">2 Macc. 15:15</a>): "Jeremias stretched forth his right hand, and gave to Judas a sword of gold, saying: Take this holy sword, a gift from
2455 God," etc.
2456 </p>
2457 <p id="XP_Q72_A3-p9"> Further, Jerome says (Ep. contra Vigilant.): "Thou sayest in thy pamphlets, that while we live, we can pray for one another,
2458 but that when we are dead no one's prayer for another will be heard": and afterwards he refutes this in the following words:
2459 "If the apostles and martyrs while yet in the body can pray for others, while they are still solicitous for themselves, how
2460 much more can they do so when the crown, the victory, the triumph is already theirs!"
2461 </p>
2462 <p id="XP_Q72_A3-p10"> Further, this is confirmed by the custom of the Church, which often asks to be assisted by the prayers of the saints.</p>
2463 <p id="XP_Q72_A3-p11">
2464 <b>I answer that,</b> The saints are said to pray for us in two ways. First, by "express" prayer, when by their prayers they seek a hearing of
2465 the Divine clemency on our behalf: secondly, by "interpretive" prayer, namely by their merits which, being known to God, avail
2466 not only them unto glory, but also us as suffrages and prayers, even as the shedding of Christ's blood is said to ask pardon
2467 for us. In both ways the saints' prayers considered in themselves avail to obtain what
2468 they ask, yet on our part they may fail so that we obtain not the fruit of their prayers, in so far as they are said to pray
2469 for us by reason of their merits availing on our behalf. But in so far as they pray for us by asking something for us in their
2470 prayers, their prayers are always granted, since they will only what God wills, nor do they ask save for what they will to
2471 be done; and what God wills is always fulfilled---unless we speak of His "antecedent" will, whereby "He wishes all men to
2472 be
2473 saved" [*Cf.
2474 <a id="XP_Q72_A3-p11.1" shape="rect" href="summa.FP_Q19_A6.html">FP, Q[19], A[6]</a>, ad 1]. For this will is not always fulfilled; wherefore no wonder if that also which the saints will according to this kind
2475 of will be not fulfilled sometimes.
2476 </p>
2477 <p id="XP_Q72_A3-p12">
2478 <b>Reply to Objection 1:</b> This prayer of the martyrs is merely their desire to obtain the robe of the body and the fellowship of those who will be
2479 saved, and their consent to God's justice in punishing the wicked. Hence a gloss on
2480 <a class="scripRef" id="XP_Q72_A3-p12.1" href="./asv.html#Rev.6.11" target="asv"> Apoc. 6:11, </a> "How long, O Lord," says: "They desire an increase of joy and the fellowship of the saints, and they consent to God's justice."
2481 </p>
2482 <p id="XP_Q72_A3-p13">
2483 <b>Reply to Objection 2:</b> The Lord speaks there of Moses and Samuel according to their state in this life. For we read that they withstood God's anger
2484 by praying for the people. And yet even if they had been living at the time in question, they would have been unable to placate
2485 God towards the people by their prayers, on account of the wickedness of this same people: and it is thus that we are to understand
2486 this passage.
2487 </p>
2488 <p id="XP_Q72_A3-p14">
2489 <b>Reply to Objection 3:</b> This dispute among the good angels does not mean that they offered contradictory prayers to God, but that they submitted
2490 contrary merits on various sides to the Divine inquiry, with a view of God's pronouncing sentence thereon. This, in fact,
2491 is what Gregory says (Moral. xvii) in explanation of the aforesaid words of Daniel: "The lofty spirits that are set over the
2492 nations never fight in behalf of those that act unjustly, but they justly judge and try
2493 their deeds. And when the guilt or innocence of any particular nation is brought into the debate of the court above, the ruling
2494 spirit of that nation is said to have won or lost in the conflict. Yet the supreme will of their Maker is victorious over
2495 all, for since they have it ever before their eyes, they will not what they are unable to obtain," wherefore neither do they
2496 seek for it. And consequently it is clear that their prayers are always heard.
2497 </p>
2498 <p id="XP_Q72_A3-p15">
2499 <b>Reply to Objection 4:</b> Although the saints are not in a state to merit for themselves, when once they are in heaven, they are in a state to merit
2500 for others, or rather to assist others by reason of their previous merit: for while living they merited that their prayers
2501 should be heard after their death.
2502 </p>
2503 <p id="XP_Q72_A3-p16"> Or we may reply that prayer is meritorious on one count, and impetratory on another. For merit consists in a certain equation
2504 of the act to the end for which it is intended, and which is given to it as its reward; while the impetration of a prayer
2505 depends on the liberality of the person supplicated. Hence prayer sometimes, through the liberality of the person supplicated,
2506 obtains that which was not merited either by the suppliant, or by the person supplicated for: and so,
2507 although the saints are not in the state of meriting, it does not follow that they are not in the state of impetrating.
2508 </p>
2509 <p id="XP_Q72_A3-p17">
2510 <b>Reply to Objection 5:</b> As appears from the authority of Gregory quoted above (ad 3), the saints and angels will nothing but what they see to be
2511 in the Divine will: and so neither do they pray for aught else. Nor is their prayer fruitless, since as Augustine says (De
2512 Praed. Sanct. [*De Dono Persever. xxii]): "The prayers of the saints profit the predestinate, because it is perhaps pre-ordained
2513 that they shall be saved through the prayers of those who intercede for them": and
2514 consequently God also wills that what the saints see Him to will shall be fulfilled through their prayers.
2515 </p>
2516 <p id="XP_Q72_A3-p18">
2517 <b>Reply to Objection 6:</b> The suffrages of the Church for the dead are as so many satisfactions of the living in lieu of the dead: and accordingly
2518 they free the dead from the punishment which the latter have not paid. But the saints in heaven are not in the state of making
2519 satisfaction; and consequently the parallel fails between their prayers and the suffrages of the Church.
2520 </p>
2521 <p id="XP_Q72_A3-p19"></p>
2522 <p id="XP_Q72_A3-p20"></p>
2523 <a href="summa.XP_Q72_A2.html"></a>
2524 <a href="summa.XP_Q73.html"></a>
2525 </div>
2526 <a href="summa.XP_Q71_A14.html"></a>
2527 <a href="summa.XP_Q72_A1.html"></a>
2528 </div>
2529 <div id="XP_Q73" class="div3">
2530 <a href="summa.XP_Q72_A3.html"></a>
2531 <a href="summa.XP_Q73_A1.html"></a>
2532 <h3 id="XP_Q73-p0.1">OF THE SIGNS THAT WILL PRECEDE THE JUDGMENT (THREE ARTICLES)</h3>
2533 <p id="XP_Q73-p1"></p>
2534 <p id="XP_Q73-p2"> We must next consider the signs that will precede the judgment: and under this head there are three points of inquiry:</p>
2535 <p id="XP_Q73-p3"> (1) Whether any signs will precede the Lord's coming to judgment?</p>
2536 <p id="XP_Q73-p4"> (2) Whether in very truth the sun and moon will be darkened?</p>
2537 <p id="XP_Q73-p5"> (3) Whether the powers of the heavens will be moved when the Lord shall come?</p>
2538 <div id="XP_Q73_A1" class="div4">
2539 <a href="summa.XP_Q73.html"></a>
2540 <a href="summa.XP_Q73_A2.html"></a>
2541 <h4 id="XP_Q73_A1-p0.1">Whether any signs will precede the Lord's coming to judgment?</h4>
2542 <p id="XP_Q73_A1-p1"></p>
2543 <p id="XP_Q73_A1-p2">
2544 <b>Objection 1:</b> It would seem that the Lord's coming to judgment will not be preceded by any signs. Because it is written (
2545 <a class="scripRef" id="XP_Q73_A1-p2.1" href="./asv.html#iThess.5.3" target="asv">1 Thess. 5:3</a>): "When they shall say: Peace and security; then shall sudden destruction come upon them." Now there would be no peace and
2546 security if men were terrified by previous signs. Therefore signs will not precede that coming
2547 </p>
2548 <p id="XP_Q73_A1-p3">
2549 <b>Objection 2:</b> Further, signs are ordained for the manifestation of something. But His coming is to be hidden; wherefore it is written (
2550 <a class="scripRef" id="XP_Q73_A1-p3.1" href="./asv.html#iThess.5.2" target="asv">1 Thess. 5:2</a>): "The day of the Lord shall come as a thief in the night." Therefore signs ought not to precede it.
2551 </p>
2552 <p id="XP_Q73_A1-p4">
2553 <b>Objection 3:</b> Further, the time of His first coming was foreknown by the prophets, which does not apply to His second coming. Now no such
2554 signs preceded the first coming of Christ. Therefore neither will they precede the second.
2555 </p>
2556 <p id="XP_Q73_A1-p5">
2557 <b>On the contrary,</b> It is written (
2558 <a class="scripRef" id="XP_Q73_A1-p5.1" href="./asv.html#Luke.21.25" target="asv">Lk. 21:25</a>): "There shall be signs in the sun, and in the moon, and in the stars," etc.
2559 </p>
2560 <p id="XP_Q73_A1-p6"> Further, Jerome [*St. Peter Damian, Opuscul. xlix; he quotes St. Jerome, but the reference is not known.] mentions fifteen
2561 signs preceding the judgment. He says that on the "first" day all the seas will rise fifteen cubits above the mountains; in
2562 the "second" day all the waters will be plunged into the depths, so that scarcely will they be visible; on the "third" day
2563 they will be restored to their previous condition; on the "fourth" day all the great fishes and other things that
2564 move in the waters will gather together and, raising their heads above the sea, roar at one another contentiously; on the
2565 "fifth" day, all the birds of the air will gather together in the fields, wailing to one another, with neither bite nor sup;
2566 on the "sixth" day rivers of fire will arise towards the firmament rushing together from the west to the east; on the "seventh"
2567 day all the stars, both planets and fixed stars, will throw out fiery tails like comets; on the "eighth" day there will be
2568 a
2569 great earthquake, and all animals will be laid low; on the "ninth" day all the plants will be bedewed as it were with blood;
2570 on the "tenth" day all stones, little and great, will be divided into four parts dashing against one another; on the "eleventh"
2571 day all hills and mountains and buildings will be reduced to dust; on the "twelfth" day all animals will come from forest
2572 and mountain to the fields, roaring and tasting of nothing; on the "thirteenth" day all graves from east to west will open
2573 to allow the bodies to rise again; on the "fourteenth" day all men will leave their abode, neither understanding nor speaking,
2574 but rushing hither and thither like madmen; on the "fifteenth" day all will die and will rise again with those who died long
2575 before.
2576 </p>
2577 <p id="XP_Q73_A1-p7">
2578 <b>I answer that,</b> When Christ shall come to judge He will appear in the form of glory, on account of the authority becoming a judge. Now it
2579 pertains to the dignity of judicial power to have certain signs that induce people to reverence and subjection: and consequently
2580 many signs will precede the advent of Christ when He shall come to judgment, in order that the hearts of men be brought to
2581 subjection to the coming judge, and be prepared for the judgment, being forewarned by
2582 those signs. But it is not easy to know what these signs may be: for the signs of which we read in the gospels, as Augustine
2583 says, writing to Hesychius about the end of the world (Ep. lxxx), refer not only to Christ's coming to judgment, but also
2584 to the time of the sack of Jerusalem, and to the coming of Christ in ceaselessly visiting His Church. So that, perhaps, if
2585 we consider them carefully, we shall find that none of them refers to the coming advent, as he remarks: because these signs
2586 that
2587 are mentioned in the gospels, such as wars, fears, and so forth, have been from the beginning of the human race: unless perhaps
2588 we say that at that time they will be more prevalent: although it is uncertain in what degree this increase will foretell
2589 the imminence of the advent. The signs mentioned by Jerome are not asserted by him; he merely says that he found them written
2590 in the annals of the Hebrews: and, indeed, they contain very little likelihood.
2591 </p>
2592 <p id="XP_Q73_A1-p8">
2593 <b>Reply to Objection 1:</b> According to Augustine (Ad Hesych., Ep. lxxx) towards the end of the world there will be a general persecution of the good
2594 by the wicked: so that at the same time some will fear, namely the good, and some will be secure, namely the wicked. The words:
2595 "When they shall say: Peace and security," refer to the wicked, who will pay little heed to the signs of the coming judgment:
2596 while the words of
2597 <a class="scripRef" id="XP_Q73_A1-p8.1" href="./asv.html#Luke.21.26" target="asv"> Lk. 21:26, </a> "men withering away," etc.,
2598 should be referred to the good.
2599 </p>
2600 <p id="XP_Q73_A1-p9"> We may also reply that all these signs that will happen about the time of the judgment are reckoned to occur within the time
2601 occupied by the judgment, so that the judgment day contains them all. Wherefore although men be terrified by the signs appearing
2602 about the judgment day, yet before those signs begin to appear the wicked will think themselves to be in peace and security,
2603 after the death of Antichrist and before the coming of Christ, seeing that the world is not at once
2604 destroyed, as they thought hitherto.
2605 </p>
2606 <p id="XP_Q73_A1-p10">
2607 <b>Reply to Objection 2:</b> The day of the Lord is said to come as a thief, because the exact time is not known, since it will not be possible to know
2608 it from those signs: although, as we have already said, all these most manifest sings which will precede the judgment immediately
2609 may be comprised under the judgment day.
2610 </p>
2611 <p id="XP_Q73_A1-p11">
2612 <b>Reply to Objection 3:</b> At His first advent Christ came secretly, although the appointed time was known beforehand by the prophets. Hence there was
2613 no need for such signs to appear at His first coming, as will appear at His second advent, when He will come openly, although
2614 the appointed time is hidden.
2615 </p>
2616 <p id="XP_Q73_A1-p12"></p>
2617 <p id="XP_Q73_A1-p13"></p>
2618 <a href="summa.XP_Q73.html"></a>
2619 <a href="summa.XP_Q73_A2.html"></a>
2620 </div>
2621 <div id="XP_Q73_A2" class="div4">
2622 <a href="summa.XP_Q73_A1.html"></a>
2623 <a href="summa.XP_Q73_A3.html"></a>
2624 <h4 id="XP_Q73_A2-p0.1">Whether towards the time of the judgment the sun and moon will be darkened in very truth?</h4>
2625 <p id="XP_Q73_A2-p1"></p>
2626 <p id="XP_Q73_A2-p2">
2627 <b>Objection 1:</b> It would seem that towards the time of the judgment the sun and moon will be darkened in very truth. For, as Rabanus says,
2628 commenting on
2629 <a class="scripRef" id="XP_Q73_A2-p2.1" href="./asv.html#Matt.24.29" target="asv"> Mat. 24:29 </a>"nothing hinders us from gathering that the sun moon, and stars will then be deprived of their light, as we know happened
2630 to the sun at the time of our Lord's passion."
2631 </p>
2632 <p id="XP_Q73_A2-p3">
2633 <b>Objection 2:</b> Further, the light of the heavenly bodies is directed to the generation of inferior bodies, because by its means and not
2634 only by their movement they act upon this lower world as Averroes says (De Subst. Orbis.). But generation will cease then.
2635 Therefore neither will light remain in the heavenly bodies.
2636 </p>
2637 <p id="XP_Q73_A2-p4">
2638 <b>Objection 3:</b> Further, according to some the inferior bodies will be cleansed of the qualities by which they act. Now heavenly bodies act
2639 not only by movement, but also by light, as stated above (OBJ[2]). Therefore as the movement of heaven will cease, so will
2640 the light of the heavenly bodies.
2641 </p>
2642 <p id="XP_Q73_A2-p5">
2643 <b>On the contrary,</b> According to astronomers the sun and moon cannot be eclipsed at the same time. But this darkening of the sun and moon is
2644 stated to be simultaneous, when the Lord shall come to judgment. Therefore the darkening will not be in very truth due to
2645 a natural eclipse.
2646 </p>
2647 <p id="XP_Q73_A2-p6"> Further, it is not seemly for the same to be the cause of a thing's failing and increasing. Now when our Lord shall come
2648 the light of the luminaries will increase according to
2649 <a class="scripRef" id="XP_Q73_A2-p6.1" href="./asv.html#Isa.30.26" target="asv"> Is. 30:26, </a> "The light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold." Therefore it is unfitting
2650 for the light of these bodies to cease when our Lord comes.
2651 </p>
2652 <p id="XP_Q73_A2-p7">
2653 <b>I answer that,</b> If we speak of the sun and moon in respect of the very moment of Christ's coming, it is not credible that they will be darkened
2654 through being bereft of their light, since when Christ comes and the saints rise again the whole world will be renewed, as
2655 we shall state further on (
2656 <a id="XP_Q73_A2-p7.1" shape="rect" href="summa.XP_Q74.html">Q[74])</a>. If, however, we speak of them in respect of the time immediately preceding the judgment, it is possible that by the Divine
2657 power the sun, moon, and other
2658 luminaries of the heavens will be darkened, either at various times or all together, in order to inspire men with fear.
2659 </p>
2660 <p id="XP_Q73_A2-p8">
2661 <b>Reply to Objection 1:</b> Rabanus is speaking of the time preceding the judgment: wherefore he adds that when the judgment day is over the words of
2662 Isaias shall be fulfilled.
2663 </p>
2664 <p id="XP_Q73_A2-p9">
2665 <b>Reply to Objection 2:</b> Light is in the heavenly bodies not only for the purpose of causing generation in these lower bodies, but also for their
2666 own perfection and beauty. Hence it does not follow that where generation ceases, the light of the heavenly bodies will cease,
2667 but rather that it will increase.
2668 </p>
2669 <p id="XP_Q73_A2-p10">
2670 <b>Reply to Objection 3:</b> It does not seem probable that the elemental qualities will be removed from the elements, although some have asserted this.
2671 If, however, they be removed, there would still be no parallel between them and light, since the elemental qualities are in
2672 opposition to one another, so that their action is corruptive: whereas light is a principle of action not by way of opposition,
2673 but by way of a principle regulating things in opposition to one another and
2674 bringing them back to harmony. Nor is there a parallel with the movement of heavenly bodies, for movement is the act of that
2675 which is imperfect, wherefore it must needs cease when the imperfection ceases: whereas this cannot be said of light.
2676 </p>
2677 <p id="XP_Q73_A2-p11"></p>
2678 <p id="XP_Q73_A2-p12"></p>
2679 <a href="summa.XP_Q73_A1.html"></a>
2680 <a href="summa.XP_Q73_A3.html"></a>
2681 </div>
2682 <div id="XP_Q73_A3" class="div4">
2683 <a href="summa.XP_Q73_A2.html"></a>
2684 <a href="summa.XP_Q74.html"></a>
2685 <h4 id="XP_Q73_A3-p0.1">Whether the virtues of heaven will be moved when our Lord shall come?</h4>
2686 <p id="XP_Q73_A3-p1"></p>
2687 <p id="XP_Q73_A3-p2">
2688 <b>Objection 1:</b> It would seem that the virtues of heaven will not be moved when our Lord shall come. For the virtues of heaven can de. note
2689 only the blessed angels. Now immobility is essential to blessedness. Therefore it will be impossible for them to be moved.
2690 </p>
2691 <p id="XP_Q73_A3-p3">
2692 <b>Objection 2:</b> Further, ignorance is the cause of wonder (Metaph. i, 2). Now ignorance, like fear, is far from the angels, for as Gregory
2693 says (Dial. iv, 33; Moral. ii, 3), "what do they not see, who see Him Who sees all." Therefore it will be impossible for them
2694 to be moved with wonder, as stated in the text (Sent. iv, D, 48).
2695 </p>
2696 <p id="XP_Q73_A3-p4">
2697 <b>Objection 3:</b> Further, all the angels will be present at the Divine judgment; wherefore it is stated (
2698 <a class="scripRef" id="XP_Q73_A3-p4.1" href="./asv.html#Rev.7.11" target="asv">Apoc. 7:11</a>): "All the angels stood round about the throne." Now the virtues denote one particular order of angels. Therefore it should
2699 not be said of them rather than of others, that they are moved.
2700 </p>
2701 <p id="XP_Q73_A3-p5">
2702 <b>On the contrary,</b> It is written (
2703 <a class="scripRef" id="XP_Q73_A3-p5.1" href="./asv.html#Job.26.11" target="asv">Job 26:11</a>): "The pillars of heaven tremble, and dread at His beck." Now the pillars of heaven can denote only the virtues of heaven.
2704 Therefore the virtues of heaven will be moved.
2705 </p>
2706 <p id="XP_Q73_A3-p6"> Further, it is written (
2707 <a class="scripRef" id="XP_Q73_A3-p6.1" href="./asv.html#Matt.24.29" target="asv">Mat. 24:29</a>): "The stars shall fall from heaven, and the virtues [Douay: 'powers'] of heaven shall be moved."
2708 </p>
2709 <p id="XP_Q73_A3-p7">
2710 <b>I answer that,</b> Virtue is twofold as applied to the angels, [*Cf.
2711 <a id="XP_Q73_A3-p7.1" shape="rect" href="summa.FP_Q108_A5.html">FP, Q[108], A[5]</a>, ad 1] as Dionysius states (Coel. Hier. xi). For sometimes the name of "virtues" is appropriated to one order, which according
2712 to him, is the middle order of the middle hierarchy, but according to Gregory (Hom. in Evang. xxxiv) is the highest order
2713 of the lowest hierarchy. In another sense it is employed to denote all the angels: and then they are said to the
2714 question at issue it may be taken either way. For in the text (Sent. iv, D, 48) it is explained according to the second acceptation,
2715 so as to denote all the angels: and then they are said to be moved through wonder at the renewing of the world, as stated
2716 in the text. It can also be explained in reference to virtue as the name of a particular order; and then that order is said
2717 to be moved more than the others by reason of the effect, since according to Gregory (Hom. in Evang. xxxiv) we ascribe
2718 to that order the working of miracles which especially will be worked about that time: or again, because that order---since,
2719 according to Dionysius (Coel. Hier. xi), it belongs to the middle hierarchy---is not limited in its power, wherefore its ministry
2720 must needs regard universal causes. Consequently the proper office of the virtues is seemingly to move the heavenly bodies
2721 which are the cause of what happens in nature here below. And again the very name denotes this, since they are called the
2722 "virtues of heaven." Accordingly they will be moved then, because they will no more produce their effect, by ceasing to move
2723 the heavenly bodies: even as the angels who are appointed to watch over men will no longer fulfill the office of guardians.
2724 </p>
2725 <p id="XP_Q73_A3-p8">
2726 <b>Reply to Objection 1:</b> This movement changes nothing pertaining to their state; but refers either to their effects which may vary without any change
2727 on their part, or to some new consideration of things which hitherto they were unable to see by means of their concreated
2728 species, which change of thought is not taken from them by their state of blessedness. Hence Augustine says (Gen. ad lit.
2729 viii, 20) that "God moves the spiritual creature through time."
2730 </p>
2731 <p id="XP_Q73_A3-p9">
2732 <b>Reply to Objection 2:</b> Wonder is wont to be about things surpassing our knowledge or ability: and accordingly the virtues of heaven will wonder
2733 at the Divine power doing such things, in so far as they fail to do or comprehend them. In this sense the blessed Agnes said
2734 that the "sun and moon wonder at His beauty": and this does not imply ignorance in the angels, but removes the comprehension
2735 of God from them.
2736 </p>
2737 <p id="XP_Q73_A3-p10"> The Reply to the Third Objection is clear from what has been said.</p>
2738 <p id="XP_Q73_A3-p11"></p>
2739 <p id="XP_Q73_A3-p12"></p>
2740 <a href="summa.XP_Q73_A2.html"></a>
2741 <a href="summa.XP_Q74.html"></a>
2742 </div>
2743 <a href="summa.XP_Q72_A3.html"></a>
2744 <a href="summa.XP_Q73_A1.html"></a>
2745 </div>
2746 <div id="XP_Q74" class="div3">
2747 <a href="summa.XP_Q73_A3.html"></a>
2748 <a href="summa.XP_Q74_A1.html"></a>
2749 <h3 id="XP_Q74-p0.1">OF THE FIRE OF THE FINAL CONFLAGRATION (NINE ARTICLES)</h3>
2750 <p id="XP_Q74-p1"></p>
2751 <p id="XP_Q74-p2"> We must now consider the fire of the final conflagration: and under this head there are nine points of inquiry:</p>
2752 <p id="XP_Q74-p3"> (1) Whether any cleansing of the world is to take place?</p>
2753 <p id="XP_Q74-p4"> (2) Whether it will be effected by fire?</p>
2754 <p id="XP_Q74-p5"> (3) Whether that fire is of the same species as elemental fire?</p>
2755 <p id="XP_Q74-p6"> (4) Whether that fire will cleanse also the higher heavens?</p>
2756 <p id="XP_Q74-p7"> (5) Whether that fire will consume the other elements?</p>
2757 <p id="XP_Q74-p8"> (6) Whether it will cleanse all the elements?</p>
2758 <p id="XP_Q74-p9"> (7) Whether that fire precedes or follows the judgment?</p>
2759 <p id="XP_Q74-p10"> (8) Whether men are to be consumed by that fire?</p>
2760 <p id="XP_Q74-p11"> (9) Whether the wicked will be involved therein?</p>
2761 <div id="XP_Q74_A1" class="div4">
2762 <a href="summa.XP_Q74.html"></a>
2763 <a href="summa.XP_Q74_A2.html"></a>
2764 <h4 id="XP_Q74_A1-p0.1">Whether the world is to be cleansed?</h4>
2765 <p id="XP_Q74_A1-p1"></p>
2766 <p id="XP_Q74_A1-p2">
2767 <b>Objection 1:</b> It would seem that there is not to be any cleansing of the world. For only that which is unclean needs cleansing. Now God's
2768 creatures are not unclean, wherefore it is written (
2769 <a class="scripRef" id="XP_Q74_A1-p2.1" href="./asv.html#Acts.10.15" target="asv">Acts 10:15</a>): "That which God hath cleansed, do not thou call common," i.e. unclean. Therefore the creatures of the world shall not be
2770 cleansed.
2771 </p>
2772 <p id="XP_Q74_A1-p3">
2773 <b>Objection 2:</b> Further, according to Divine justice cleansing is directed to the removal of the uncleanness of sin, as instanced in the
2774 cleansing after death. But there can be no stain of sin in the elements of this world. Therefore, seemingly, they need not
2775 to be cleansed.
2776 </p>
2777 <p id="XP_Q74_A1-p4">
2778 <b>Objection 3:</b> Further, a thing is said to be cleansed when any foreign matter that depreciates it is removed therefrom: for the removal
2779 of that which ennobles a thing is not called a cleansing, but rather a diminishing. Now it pertains to the perfection and
2780 nobility of the elements that something of a foreign nature is mingled with them, since the form of a mixed body is more noble
2781 than the form of a simple body. Therefore it would seem nowise fitting that the elements of
2782 this world can possibly be cleansed.
2783 </p>
2784 <p id="XP_Q74_A1-p5">
2785 <b>On the contrary,</b> All renewal is effected by some kind of cleansing. But the elements will be renewed; hence it is written (
2786 <a class="scripRef" id="XP_Q74_A1-p5.1" href="./asv.html#Rev.21.1" target="asv">Apoc. 21:1</a>): "I saw a new heaven and a new earth: for the first heaven and the first earth was gone." Therefore the elements shall be
2787 cleansed.
2788 </p>
2789 <p id="XP_Q74_A1-p6"> Further, a gloss [*St. Augustine, De Civ. Dei xx, 16] on
2790 <a class="scripRef" id="XP_Q74_A1-p6.1" href="./asv.html#iCor.7.31" target="asv">1 Cor. 7:31, </a> "The fashion of this earth passeth away," says: "The beauty of this world will perish in the burning of worldly flames."
2791 Therefore the same conclusion follows.
2792 </p>
2793 <p id="XP_Q74_A1-p7">
2794 <b>I answer that,</b> Since the world was, in a way, made for man's sake, it follows that, when man shall be glorified in the body, the other bodies
2795 of the world shall also be changed to a better state, so that it is rendered a more fitting place for him and more pleasant
2796 to look upon. Now in order that man obtain the glory of the body, it behooves first of all those things to be removed which
2797 are opposed to glory. There are two, namely the corruption and stain of sin---because
2798 according to
2799 <a class="scripRef" id="XP_Q74_A1-p7.1" href="./asv.html#iCor.15.50" target="asv">1 Cor. 15:50</a>, "neither shall corruption possess incorruption," and all the unclean shall be without the city of glory (
2800 <a class="scripRef" id="XP_Q74_A1-p7.2" href="./asv.html#Rev.22.15" target="asv">Apoc. 22:15</a>)---and again, the elements require to be cleansed from the contrary dispositions, ere they be brought to the newness of glory,
2801 proportionately to what we have said with regard to man. Now although, properly speaking, a corporeal thing cannot be the
2802 subject of the stain of sin, nevertheless, on account of sin corporeal things
2803 contract a certain unfittingness for being appointed to spiritual purposes; and for this reason we find that places where
2804 crimes have been committed are reckoned unfit for the performance of sacred actions therein, unless they be cleansed beforehand.
2805 Accordingly that part of the world which is given to our use contracts from men's sins a certain unfitness for being glorified,
2806 wherefore in this respect it needs to be cleansed. In like manner with regard to the intervening space, on account of
2807 the contact of the elements, there are many corruptions, generations and alterations of the elements, which diminish their
2808 purity: wherefore the elements need to be cleansed from these also, so that they be fit to receive the newness of glory.
2809 </p>
2810 <p id="XP_Q74_A1-p8">
2811 <b>Reply to Objection 1:</b> When it is asserted that every creature of God is clean we are to understand this as meaning that its substance contains
2812 no alloy of evil, as the Manichees maintained, saying that evil and good are two substances in some places severed from one
2813 another, in others mingled together. But it does not exclude a creature from having an admixture of a foreign nature, which
2814 in itself is also good, but is inconsistent with the perfection of that creature. Nor
2815 does this prevent evil from being accidental to a creature, although not mingled with it as part of its substance.
2816 </p>
2817 <p id="XP_Q74_A1-p9">
2818 <b>Reply to Objection 2:</b> Although corporeal elements cannot be the subject of sin, nevertheless, from the sin that is committed in them they contract
2819 a certain unfitness for receiving the perfection of glory.
2820 </p>
2821 <p id="XP_Q74_A1-p10">
2822 <b>Reply to Objection 3:</b> The form of a mixed body and the form of an element may be considered in two ways: either as regards the perfection of the
2823 species, and thus a mixed body is more perfect---or as regards their continual endurance; and thus the simple body is more
2824 noble, because it has not in itself the cause of corruption, unless it be corrupted by something extrinsic: whereas a mixed
2825 body has in itself the cause of its corruption, namely the composition of contraries.
2826 Wherefore a simple body, although it be corruptible in part is incorruptible as a whole, which cannot be said of a mixed body.
2827 And since incorruption belongs to the perfection of glory, it follows that the perfection of a simple is more in keeping with
2828 the perfection of glory, than the perfection of a mixed body, unless the mixed body has also in itself some principle of incorruption,
2829 as the human body has, the form of which is incorruptible. Nevertheless, although a mixed body is somewhat more
2830 noble than a simple body, a simple body that exists by itself has a more noble being than if it exist in a mixed body, because
2831 in a mixed body simple bodies are somewhat in potentiality, whereas, existing by themselves, they are in their ultimate perfection.
2832 </p>
2833 <p id="XP_Q74_A1-p11"></p>
2834 <p id="XP_Q74_A1-p12"></p>
2835 <a href="summa.XP_Q74.html"></a>
2836 <a href="summa.XP_Q74_A2.html"></a>
2837 </div>
2838 <div id="XP_Q74_A2" class="div4">
2839 <a href="summa.XP_Q74_A1.html"></a>
2840 <a href="summa.XP_Q74_A3.html"></a>
2841 <h4 id="XP_Q74_A2-p0.1">Whether the cleansing of the world will be effected by fire?</h4>
2842 <p id="XP_Q74_A2-p1"></p>
2843 <p id="XP_Q74_A2-p2">
2844 <b>Objection 1:</b> It would seem that this cleansing will not be effected by fire. For since fire is a part of the world, it needs to be cleansed
2845 like the other parts. Now, the same thing should not be both cleanser and cleansed. Therefore it would seem that the cleansing
2846 will not be by fire.
2847 </p>
2848 <p id="XP_Q74_A2-p3">
2849 <b>Objection 2:</b> Further, just as fire has a cleansing virtue so has water. Since then all things are not capable of being cleansed by fire,
2850 and some need to be cleansed by water---which distinction is moreover observed by the Old Law---it would seem that fire will
2851 not at any rate cleanse all things.
2852 </p>
2853 <p id="XP_Q74_A2-p4">
2854 <b>Objection 3:</b> Further, this cleansing would seem to consist in purifying the parts of the world by separating them from one another. Now
2855 the separation of the parts of the world from one another at the world's beginning was effected by God's power alone, for
2856 the work of distinction was carried out by that power: wherefore Anaxagoras asserted that the separation was effected by the
2857 act of the intellect which moves all things (cf. Aristotle, Phys. viii, 9). Therefore it would
2858 seem that at the end of the world the cleansing will be done immediately by God and not by fire.
2859 </p>
2860 <p id="XP_Q74_A2-p5">
2861 <b>On the contrary,</b> It is written (
2862 <a class="scripRef" id="XP_Q74_A2-p5.1" href="./asv.html#Ps.49.3" target="asv">Ps. 49:3</a>): "A fire shall burn before Him, and a mighty tempest shall be around Him"; and afterwards in reference to the judgment (
2863 <a class="scripRef" id="XP_Q74_A2-p5.2" href="./asv.html#Ps.49.4" target="asv">Ps. 49:4</a>): "He shall call heaven from above, and the earth to judge His people." Therefore it would seem that the final cleansing
2864 of the world will be by means of fire.
2865 </p>
2866 <p id="XP_Q74_A2-p6"> Further, it is written (
2867 <a class="scripRef" id="XP_Q74_A2-p6.1" href="./asv.html#iiPet.3.12" target="asv">2 Pet. 3:12</a>): "The heavens being on fire will be dissolved, and the elements shall melt with the burning heat." Therefore this cleansing
2868 will be effected by fire.
2869 </p>
2870 <p id="XP_Q74_A2-p7">
2871 <b>I answer that,</b> As stated above
2872 <a id="XP_Q74_A2-p7.1" shape="rect" href="summa.XP_Q74_A1.html">(A[1])</a> this cleansing of the world will remove from it the stain contracted from sin, and the impurity resulting from mixture, and
2873 will be a disposition to the perfection of glory; and consequently in this threefold respect it will be most fitting for it
2874 to be effected by fire. First, because since fire is the most noble of the elements, its natural properties are more like
2875 the properties of glory, and this is
2876 especially clear in regard to light. Secondly, because fire, on account of the efficacy of its active virtue, is not as susceptible
2877 as the other elements to the admixture of a foreign matter. Thirdly, because the sphere of fire is far removed from our abode;
2878 nor are we so familiar with the use of fire as with that of earth, water, and air, so that it is not so liable to depreciation.
2879 Moreover, it is most efficacious in cleansing and in separating by a process of rarefaction.
2880 </p>
2881 <p id="XP_Q74_A2-p8">
2882 <b>Reply to Objection 1:</b> Fire is not employed by us in its proper matter (since thus it is far removed from us), but only in a foreign matter: and
2883 in this respect it will be possible for the world to be cleansed by fire as existing in its pure state. But in so far as it
2884 has an admixture of some foreign matter it will be possible for it to be cleansed; and thus it will be cleanser and cleansed
2885 under different aspects. and this is not unreasonable.
2886 </p>
2887 <p id="XP_Q74_A2-p9">
2888 <b>Reply to Objection 2:</b> The first cleansing of the world by the deluge regarded only the stain of sin. Now the sin which was most prevalent then
2889 was the sin of concupiscence, and consequently it was fitting that the cleansing should be by means of its contrary, namely
2890 water. But the second cleansing regards both the stain of sin and the impurity of mixture, and in respect of both it is more
2891 fitting for it to be effected by fire than by water. For the power of water tends to
2892 unite rather than to separate; wherefore the natural impurity of the elements could not be removed by water as by fire. Moreover,
2893 at the end of the world the prevalent sin will be that of tepidity, as though the world were already growing old, because
2894 then, according to
2895 <a class="scripRef" id="XP_Q74_A2-p9.1" href="./asv.html#Matt.24.12" target="asv"> Mat. 24:12, </a> "the charity of many shall grow cold," and consequently the cleansing will then be fittingly effected by fire. Nor is there
2896 any thing that cannot in some way be cleansed by fire: some things,
2897 however, cannot be cleansed by fire without being destroyed themselves, such as cloths and wooden vessels, and these the Law
2898 ordered to be cleansed with water; yet all these things will be finally destroyed by fire.
2899 </p>
2900 <p id="XP_Q74_A2-p10">
2901 <b>Reply to Objection 3:</b> By the work of distinction things received different forms whereby they are distinct from one another: and consequently this
2902 could only be done by Him Who is the author of nature. But by the final cleansing things will be restored to the purity wherein
2903 they were created, wherefore created nature will be able to minister to its Creator to this effect; and for this reason is
2904 a creature employed as a minister, that it is ennobled thereby.
2905 </p>
2906 <p id="XP_Q74_A2-p11"></p>
2907 <p id="XP_Q74_A2-p12"></p>
2908 <a href="summa.XP_Q74_A1.html"></a>
2909 <a href="summa.XP_Q74_A3.html"></a>
2910 </div>
2911 <div id="XP_Q74_A3" class="div4">
2912 <a href="summa.XP_Q74_A2.html"></a>
2913 <a href="summa.XP_Q74_A4.html"></a>
2914 <h4 id="XP_Q74_A3-p0.1">Whether the fire whereby the world will be cleansed will be of the same species with elemental fire?</h4>
2915 <p id="XP_Q74_A3-p1"></p>
2916 <p id="XP_Q74_A3-p2">
2917 <b>Objection 1:</b> It would seem that the fire in question is not of the same species as elemental fire. For nothing consumes itself. But that
2918 fire will consume the four elements according to a gloss on
2919 <a class="scripRef" id="XP_Q74_A3-p2.1" href="./asv.html#iiPet.3.12" target="asv">2 Pet. 3:12.</a> Therefore that fire will not be of the same species as elemental fire.
2920 </p>
2921 <p id="XP_Q74_A3-p3">
2922 <b>Objection 2:</b> Further, as power is made known by operation, so is nature made known by power. Now that fire will have a different power
2923 from the fire which is an element: because it will cleanse the universe, whereas this fire cannot do that. Therefore it will
2924 not be of the same species as this.
2925 </p>
2926 <p id="XP_Q74_A3-p4">
2927 <b>Objection 3:</b> Further, in natural bodies those that are of the same species have the same movement. But that fire will have a different
2928 movement from the fire that is an element, because it will move in all directions so as to cleanse the whole. Therefore it
2929 is not of the same species.
2930 </p>
2931 <p id="XP_Q74_A3-p5">
2932 <b>On the contrary,</b> Augustine says (De Civ. Dei xx, 16), and his words are contained in a gloss on
2933 <a class="scripRef" id="XP_Q74_A3-p5.1" href="./asv.html#iCor.7.31" target="asv">1 Cor. 7:31, </a> that "the fashion of this world will perish in the burning of worldly flames." Therefore that fire will be of the same nature
2934 as the fire which is now in the world.
2935 </p>
2936 <p id="XP_Q74_A3-p6"> Further, just as the future cleansing is to be by fire, so was the past cleansing by water: and they are both compared to
2937 one another,
2938 <a class="scripRef" id="XP_Q74_A3-p6.1" href="./asv.html#iiPet.3.5" target="asv">2 Pet. 3:5.</a> Now in the first cleansing the water was of the same species with elemental water. Therefore in like manner the fire of the
2939 second cleansing will be of the same species with elemental fire.
2940 </p>
2941 <p id="XP_Q74_A3-p7">
2942 <b>I answer that,</b> We meet with three opinions on this question. For some say that the element of fire which is in its own sphere will come
2943 down to cleanse the world: and they explain this descent by way of multiplication, because the fire will spread through finding
2944 combustible matter on all sides. And this will result all the more then since the virtue of the fire will be raised over all
2945 the elements. Against this, however, would seem to be not only the fact that this fire
2946 will come down, but also the statement of the saints that it will rise up; thus (
2947 <a class="scripRef" id="XP_Q74_A3-p7.1" href="./asv.html#iiPet.3.10" target="asv">2 Pet. 3:10</a>) it is declared that the fire of the judgment will rise as high as the waters of the deluge; whence it would seem to follow
2948 that this fire is situated towards the middle of the place of generation. Hence others say that this fire will be generated
2949 towards the intervening space through the focusing together of the rays of the heavenly bodies, just as we see them focused
2950 together in a
2951 burning-glass; for at that time in lieu of glasses there will be concave clouds, on which the rays will strike But this again
2952 does not seem probable: for since the effects of heavenly bodies depend on certain fixed positions and aspects, if this fire
2953 resulted from the virtue of the heavenly bodies, the time of this cleansing would be known to those who observe the movements
2954 of the stars and this is contrary to the authority of Scripture. Consequently others, following Augustine, say that "just
2955 as the deluge resulted from an outpouring of the waters of the world, so the fashion of this world will perish by a burning
2956 of worldly flames" (De Civ. Dei. xx, 16). This burning is nothing else but the assembly of all those lower and higher causes
2957 that by their nature have a kindling virtue: and this assembly will take place not in the ordinary course of things, but by
2958 the Divine power: and from all these causes thus assembled the fire that will burn the surface of this world will result.
2959 If
2960 we consider aright these opinions, we shall find that they differ as to the cause producing this fire and not as to its species.
2961 For fire, whether produced by the sun or by some lower heating cause, is of the same species as fire in its own sphere, except
2962 in so far as the former has some admixture of foreign matter. And this will of necessity be the case then, since fire cannot
2963 cleanse a thing, unless this become its matter in some way. Hence we must grant that the fire in question is simply of
2964 the same species as ours.
2965 </p>
2966 <p id="XP_Q74_A3-p8">
2967 <b>Reply to Objection 1:</b> The fire in question, although of the same species as ours, is not identically the same. Now we see that of two fires of
2968 the same species one destroys the other, namely the greater destroys the lesser, by consuming its matter. In like manner that
2969 fire will be able to destroy our fire.
2970 </p>
2971 <p id="XP_Q74_A3-p9">
2972 <b>Reply to Objection 2:</b> Just as an operation that proceeds from the virtue of a thing is an indication of that virtue, so is its virtue an indication
2973 of its essence or nature, if it proceed from the essential principles of the thing. But an operation that does not proceed
2974 from the virtue of the operator does not indicate its virtue. This appears in instruments: for the action of an instrument
2975 shows forth the virtue of the mover rather than that of the instrument, since it
2976 shows forth the virtue of the agent in so far as the latter is the first principle of the action, whereas it does not show
2977 forth the virtue of the instrument, except in so far as it is susceptive of the influence of the principal agent as moving
2978 that instrument. In like manner a virtue that does not proceed from the essential principles of a thing does not indicate
2979 the nature of that thing except in the point of susceptibility. Thus the virtue whereby hot water can heat is no indication
2980 of the
2981 nature of water except in the point of its being receptive of heat. Consequently nothing prevents water that has this virtue
2982 from being of the same species as water that has it not. In like manner it is not unreasonable that this fire, which will
2983 have the power to cleanse the surface of the world, will be of the same species as the fire to which we are used, since the
2984 heating power therein arises, not from its essential principles but from the divine power or operation: whether we say that
2985 this
2986 power is an absolute quality, such as heat in hot water, or a kind of intention as we have ascribed to instrumental virtue
2987 (Sent. iv, D, 1, qu. 1, A[4]) [*Cf.
2988 <a id="XP_Q74_A3-p9.1" shape="rect" href="summa.TP_Q62_A4.html">TP, Q[62], A[4]</a>, ad 1]. The latter is more probable since that fire will not act save as the instrument of the Divine power.
2989 </p>
2990 <p id="XP_Q74_A3-p10">
2991 <b>Reply to Objection 3:</b> Of its own nature fire tends only upwards; but in so far as it pursues its matter, which it requires when it is outside its
2992 own sphere, it follows the site of combustible matter. Accordingly it is not unreasonable for it to take a circular or a downward
2993 course, especially in so far as it acts as the instrument of the Divine power.
2994 </p>
2995 <p id="XP_Q74_A3-p11"></p>
2996 <p id="XP_Q74_A3-p12"></p>
2997 <a href="summa.XP_Q74_A2.html"></a>
2998 <a href="summa.XP_Q74_A4.html"></a>
2999 </div>
3000 <div id="XP_Q74_A4" class="div4">
3001 <a href="summa.XP_Q74_A3.html"></a>
3002 <a href="summa.XP_Q74_A5.html"></a>
3003 <h4 id="XP_Q74_A4-p0.1">Whether that fire will cleanse also the higher heavens?</h4>
3004 <p id="XP_Q74_A4-p1"></p>
3005 <p id="XP_Q74_A4-p2">
3006 <b>Objection 1:</b> It would seem that that fire will cleanse also the higher heavens. For it is written (
3007 <a class="scripRef" id="XP_Q74_A4-p2.1" href="./asv.html#Ps.101.26" target="asv">Ps. 101:26,27</a>): "The heavens are the works of Thy hands: they shall perish but Thou remainest." Now the higher heavens also are the work
3008 of God's hands. Therefore they also shall perish in the final burning of the world.
3009 </p>
3010 <p id="XP_Q74_A4-p3">
3011 <b>Objection 2:</b> Further, it is written (
3012 <a class="scripRef" id="XP_Q74_A4-p3.1" href="./asv.html#iiPet.3.12" target="asv">2 Pet. 3:12</a>): "The heavens being on fire shall be dissolved, and the elements shall melt with the burning heat of fire." Now the heavens
3013 that are distinct from the elements are the higher heavens, wherein the stars are fixed. Therefore it would seem that they
3014 also will be cleansed by that fire.
3015 </p>
3016 <p id="XP_Q74_A4-p4">
3017 <b>Objection 3:</b> Further, the purpose of that fire will be to remove from bodies their indisposition to the perfection of glory. Now in the
3018 higher heaven we find this indisposition both as regards guilt, since the devil sinned there, and as regards natural deficiency,
3019 since a gloss on
3020 <a class="scripRef" id="XP_Q74_A4-p4.1" href="./asv.html#Rom.8.22" target="asv"> Rom. 8:22, </a> "We know that every creature groaneth and is in labor even until now," says: "All the elements fulfill their duty with labor:
3021 even as it is not without labor that
3022 the sun and moon travel their appointed course." Therefore the higher heavens also will be cleansed by that fire.
3023 </p>
3024 <p id="XP_Q74_A4-p5">
3025 <b>On the contrary,</b> "The heavenly bodies are not receptive of impressions from without" [*Cf. Sent. Philosop. ex Arist. collect. lit. c.---Among
3026 the works of Bede].
3027 </p>
3028 <p id="XP_Q74_A4-p6"> Further, a gloss on
3029 <a class="scripRef" id="XP_Q74_A4-p6.1" href="./asv.html#iiThess.1.8" target="asv">2 Thess. 1:8, </a> "In a flame of fire giving vengeance," says: "There will be in the world a fire that shall precede Him, and shall rise in
3030 the air to the same height as did the waters of the deluge." But the waters of the deluge did not rise to the height of the
3031 higher heavens but only 15 cubits higher than the mountain summits (
3032 <a class="scripRef" id="XP_Q74_A4-p6.2" href="./asv.html#Gen.7.20" target="asv">Gn. 7:20</a>). Therefore the higher heavens will not be cleansed by that fire.
3033 </p>
3034 <p id="XP_Q74_A4-p7">
3035 <b>I answer that,</b> The cleansing of the world will be for the purpose of removing from bodies the disposition contrary to the perfection of
3036 glory, and this perfection is the final consummation of the universe: and this disposition is to be found in all bodies, but
3037 differently in different bodies. For in some this indisposition regards something inherent to their substance: as in these
3038 lower bodies which by being mixed together fall away from their own purity. In others this
3039 indisposition does not regard something inherent to their substance; as in the heavenly bodies, wherein nothing is to be found
3040 contrary to the final perfection of the universe, except movement which is the way to perfection, and this not any kind of
3041 movement, but only local movement, which changes nothing intrinsic to a thing, such as its substance, quantity, or quality,
3042 but only its place which is extrinsic to it. Consequently there is no need to take anything away from the substance of the
3043 higher heavens, but only to set its movement at rest. Now local movement is brought to rest not by the action of a counter
3044 agent, but by the mover ceasing to move; and therefore the heavenly bodies will not be cleansed, neither by fire nor by the
3045 action of any creature, but in lieu of being cleansed they will be set at rest by God's will alone.
3046 </p>
3047 <p id="XP_Q74_A4-p8">
3048 <b>Reply to Objection 1:</b> As Augustine says (De Civ. Dei xx, 18,24): "Those words of the psalm refer to the aerial heavens which will be cleansed by
3049 the fire of the final conflagration." Or we may reply that if they refer also to the higher heavens, these are said to perish
3050 as regards their movement whereby now they are moved without cessation.
3051 </p>
3052 <p id="XP_Q74_A4-p9">
3053 <b>Reply to Objection 2:</b> Peter explains himself to which heavens he refers. For before the words quoted, he had said (
3054 <a class="scripRef" id="XP_Q74_A4-p9.1" href="./asv.html#iiPet.3.5" target="asv">2 Pet. 3:5-7</a>): "The heavens . . . first, and the earth . . . through water . . . perished . . . which . . . now, by the same word are
3055 kept in store, reserved unto fire unto the day of judgment." [*The entire text differs somewhat from St. Thomas's quotation;
3056 but the sense is the same.] Therefore the heavens to be cleansed are those which
3057 before were cleansed by the waters of the deluge, namely the aerial heavens.
3058 </p>
3059 <p id="XP_Q74_A4-p10">
3060 <b>Reply to Objection 3:</b> This labor and service of the creature, that Ambrose ascribes to the heavenly bodies, is nothing else than the successive
3061 movements whereby they are subject to time, and the lack of that final consummation which they will attain in the end. Nor
3062 did the empyrean heaven contract any stain from the sin of the demons, because they were expelled from that heaven as soon
3063 as they sinned.
3064 </p>
3065 <p id="XP_Q74_A4-p11"></p>
3066 <p id="XP_Q74_A4-p12"></p>
3067 <a href="summa.XP_Q74_A3.html"></a>
3068 <a href="summa.XP_Q74_A5.html"></a>
3069 </div>
3070 <div id="XP_Q74_A5" class="div4">
3071 <a href="summa.XP_Q74_A4.html"></a>
3072 <a href="summa.XP_Q74_A6.html"></a>
3073 <h4 id="XP_Q74_A5-p0.1">Whether that fire will consume the other elements?</h4>
3074 <p id="XP_Q74_A5-p1"></p>
3075 <p id="XP_Q74_A5-p2">
3076 <b>Objection 1:</b> It would seem that the fire in question will consume the other elements. For a gloss of Bede on
3077 <a class="scripRef" id="XP_Q74_A5-p2.1" href="./asv.html#iiPet.3.12" target="asv">2 Pet. 3:12 </a>says: "This exceeding great fire will engulf the four elements whereof the world consists: yet it will not so engulf all things
3078 that they will cease to be, but it will consume two of them entirely, and will restore two of them to a better fashion." Therefore
3079 it would seem that at least two of the elements are to be entirely destroyed
3080 by that fire.
3081 </p>
3082 <p id="XP_Q74_A5-p3">
3083 <b>Objection 2:</b> Further, it is written (
3084 <a class="scripRef" id="XP_Q74_A5-p3.1" href="./asv.html#Rev.21.1" target="asv">Apoc. 21:1</a>): "The first heaven and the first earth have passed away and the sea is no more." Now the heaven here denotes the air, as
3085 Augustine states (De Civ. Dei xx, 18); and the sea denotes the gathering together of the waters. Therefore it would seem that
3086 these three elements will be wholly destroyed.
3087 </p>
3088 <p id="XP_Q74_A5-p4">
3089 <b>Objection 3:</b> Further, fire does not cleanse except in so far as other things are made to be its matter. If, then, fire cleanses the other
3090 elements, they must needs become its matter. Therefore they must pass into its nature, and consequently be voided of their
3091 own nature.
3092 </p>
3093 <p id="XP_Q74_A5-p5">
3094 <b>Objection 4:</b> Further, the form of fire is the most noble of the forms to which elemental matter can attain. Now all things will be brought
3095 to the most noble state by this cleansing. Therefore the other elements will be wholly transformed into fire.
3096 </p>
3097 <p id="XP_Q74_A5-p6">
3098 <b>On the contrary,</b> A gloss on
3099 <a class="scripRef" id="XP_Q74_A5-p6.1" href="./asv.html#iCor.7.31" target="asv">1 Cor. 7:31, </a> "The fashion of this world passeth away," says: "The beauty, not the substance, passeth." But the very substance of the elements
3100 belongs to the perfection of the world. Therefore the elements will not be consumed as to their substance.
3101 </p>
3102 <p id="XP_Q74_A5-p7"> Further, this final cleansing that will be effected by fire will correspond to the first cleansing which was effected by
3103 water. Now the latter did not corrupt the substance of the elements. Therefore neither will the former which will be the work
3104 of fire.
3105 </p>
3106 <p id="XP_Q74_A5-p8">
3107 <b>I answer that,</b> There are many opinions on this question. For some say that all the elements will remain as to their matter, while all will
3108 be changed as regards their imperfection; but that two of them will retain their respective substantial form, namely air and
3109 earth, while two of them, namely fire and water, will not retain their substantial form but will be changed to the form of
3110 heaven. In this way three elements, namely air, fire, and water, will be called "heaven";
3111 although air will retain the same substantial form as it has now, since even now it is called "heaven." Wherefore (
3112 <a class="scripRef" id="XP_Q74_A5-p8.1" href="./asv.html#Rev.21.1" target="asv">Apoc. 21:1</a>) only heaven and earth are mentioned: "I saw," says he, "a new heaven and a new earth." But this opinion is altogether absurd:
3113 for it is opposed both to philosophy---which holds it impossible for the lower bodies to be in potentiality to the form of
3114 heaven, since they have neither a common matter, nor mutual contrariety---and to theology, since
3115 according to this opinion the perfection of the universe with the integrity of its parts will not be assured on account of
3116 two of the elements being destroyed.
3117 </p>
3118 <p id="XP_Q74_A5-p9"> Consequently "heaven" is taken to denote the fifth body, while all the elements are designated by "earth," as expressed in
3119 <a class="scripRef" id="XP_Q74_A5-p9.1" href="./asv.html#Ps.148.7" target="asv"> Ps. 148:7,8, </a> "Praise the Lord from the earth" and afterwards, "fire, hail, snow, ice," etc.
3120 </p>
3121 <p id="XP_Q74_A5-p10"> Hence others say that all the elements will remain as to their substance, but that their active and passive qualities will
3122 be taken from them: even as they say too, that in a mixed body the elements retain their substantial form without having their
3123 proper qualities, since these are reduced to a mean, and a mean is neither of the extremes. And seemingly the following words
3124 of Augustine (De Civ. Dei xx, 16) would seem in agreement with this: "In this conflagration of the world
3125 the qualities of the corruptible elements that were befitting our corruptible bodies will entirely perish by fire: and the
3126 substance itself will have those qualities that become an immortal body."
3127 </p>
3128 <p id="XP_Q74_A5-p11"> However, this does not seem probable, for since the proper qualities of the elements are the effects of their substantial
3129 form, it seems impossible, as long as the substantial forms remain, for the aforesaid qualities to be changed, except for
3130 a time by some violent action: thus in hot water we see that by virtue of its species it returns to the cold temperature which
3131 it had lost by the action of fire, provided the species of water remain. Moreover, these same elemental
3132 qualities belong to the second perfection of the elements, as being their proper passions: nor is it probable that in this
3133 final consummation the elements will lose anything of their natural perfection. Wherefore it would seem that the reply to
3134 this question should be that the elements will remain as to their substance and proper qualities, but that they will be cleansed
3135 both from the stain which they contracted from the sins of men, and from the impurity resulting in them through their mutual
3136 action and passion: because when once the movement of the first movable body ceases, mutual action and passion will be impossible
3137 in the lower elements: and this is what Augustine calls the "qualities of corruptible elements," namely their unnatural dispositions
3138 by reason of which they come near to corruption.
3139 </p>
3140 <p id="XP_Q74_A5-p12">
3141 <b>Reply to Objection 1:</b> That fire is said to engulf the four elements in so far as in some way it will cleanse them. But when it is said further
3142 that "it will consume two entirely," this does not mean that two of the elements are to be destroyed as to their substance,
3143 but that two will be more changed from the property which they have now. Some say that these two are fire and water which
3144 excel the others in their active qualities, namely heat and cold, which are the chief
3145 principles of corruption in other bodies; and since then there will be no action of fire and water which surpass the others
3146 in activity, they would seem especially to be changed from the virtue which they have now. Others, however, say that these
3147 two are air and water, on account of the various movements of these two elements, which movements they derive from the movement
3148 of the heavenly bodies. And since these movements will cease (such as the ebb and flow of the sea, and the disturbances of
3149 winds and so forth), therefore these elements especially will be changed from the property which they have now.
3150 </p>
3151 <p id="XP_Q74_A5-p13">
3152 <b>Reply to Objection 2:</b> As Augustine says (De Civ. Dei xx, 16), when it is stated: "And the sea is no more," by the sea we may understand the present
3153 world of which he had said previously (De Civ. Dei xx, 13): "The sea gave up the dead that were in it." If, however, the sea
3154 be taken literally we must reply that by the sea two things are to be understood, namely the substance of the waters, and
3155 their disposition, as containing salt and as to the movement of the waves. The sea
3156 will remain, not as to this second, but as to the first.
3157 </p>
3158 <p id="XP_Q74_A5-p14">
3159 <b>Reply to Objection 3:</b> This fire will not act save as the instrument of God's providence and power; wherefore it will not act on the other elements
3160 so as to consume them but only so as to cleanse them. Nor is it necessary for that which becomes the matter of fire, to be
3161 voided of its proper species entirely, as instanced by incandescent iron, which by virtue of its species that remains returns
3162 to its proper and former state as soon as it is taken from the furnace. It will
3163 be the same with the elements after they are cleansed by fire.
3164 </p>
3165 <p id="XP_Q74_A5-p15">
3166 <b>Reply to Objection 4:</b> In the elemental parts we must consider not only what is befitting a part considered in itself, but also what is befitting
3167 it in its relation to the whole. I say, then, that although water would be more noble if it had the form of fire, as likewise
3168 would earth and air, yet the universe would be more imperfect, if all elemental matter were to assume the form of fire.
3169 </p>
3170 <p id="XP_Q74_A5-p16"></p>
3171 <p id="XP_Q74_A5-p17"></p>
3172 <a href="summa.XP_Q74_A4.html"></a>
3173 <a href="summa.XP_Q74_A6.html"></a>
3174 </div>
3175 <div id="XP_Q74_A6" class="div4">
3176 <a href="summa.XP_Q74_A5.html"></a>
3177 <a href="summa.XP_Q74_A7.html"></a>
3178 <h4 id="XP_Q74_A6-p0.1">Whether all the elements will be cleansed by that fire?</h4>
3179 <p id="XP_Q74_A6-p1"></p>
3180 <p id="XP_Q74_A6-p2">
3181 <b>Objection 1:</b> It would seem that neither will all the elements be cleansed by that fire. Because that fire, as stated already
3182 <a id="XP_Q74_A6-p2.1" shape="rect" href="summa.XP_Q74_A3.html">(A[3])</a>, will not rise higher than the waters of the deluge. But the waters of the deluge did not reach to the sphere of fire. Therefore
3183 neither will the element of fire be cleansed by the final cleansing.
3184 </p>
3185 <p id="XP_Q74_A6-p3">
3186 <b>Objection 2:</b> Further, a gloss on
3187 <a class="scripRef" id="XP_Q74_A6-p3.1" href="./asv.html#Rev.21.1" target="asv"> Apoc. 21:1, </a> "I saw a new heaven," etc., says: "There can be no doubt that the transformation of the air and earth will be caused by fire;
3188 but it is doubtful about water, since it is believed to have the power of cleansing itself." Therefore at least it is uncertain
3189 that all the elements will be cleansed.
3190 </p>
3191 <p id="XP_Q74_A6-p4">
3192 <b>Objection 3:</b> Further, a place where there is an everlasting stain is never cleansed. Now there will always be a stain in hell. Since,
3193 then, hell is situated among the elements, it would seem that the elements will not be wholly cleansed.
3194 </p>
3195 <p id="XP_Q74_A6-p5">
3196 <b>Objection 4:</b> Further, the earthly paradise is situated on the earth. Yet it will not be cleansed by fire, since not even the waters of
3197 the deluge reached it, as Bede says (Hexaem. i, ad
3198 <a class="scripRef" id="XP_Q74_A6-p5.1" href="./asv.html#Gen.2.8" target="asv"> Gen. 2:8</a>), as is stated in Sentent. ii, D, 7. Therefore it would seem that the elements will not all be wholly cleansed.
3199 </p>
3200 <p id="XP_Q74_A6-p6">
3201 <b>On the contrary,</b> The gloss quoted above (A[5], OBJ[1]) on
3202 <a class="scripRef" id="XP_Q74_A6-p6.1" href="./asv.html#iiPet.3.12" target="asv">2 Pet. 3:12 </a>declares that "this fire will engulf the four elements."
3203 </p>
3204 <p id="XP_Q74_A6-p7">
3205 <b>I answer that,</b> Some [*St. Bonaventure, Sentent. iv, D, 47, A[2], Q[3]] say that the fire in question will rise to the summit of the space
3206 containing the four elements: so that the elements would be entirely cleansed both from the stain of sin by which also the
3207 higher parts of the elements were infected (as instanced by the smoke of idolatry which stained the higher regions), and again
3208 from corruption, since the elements are corruptible in all their parts. But this opinion
3209 is opposed to the authority of Scripture, because it is written (
3210 <a class="scripRef" id="XP_Q74_A6-p7.1" href="./asv.html#iiPet.3.7" target="asv">2 Pet. 3:7</a>) that those heavens are "kept in store unto fire," which were cleansed by water; and Augustine says (De Civ. Dei xx, 18)
3211 that "the same world which perished in the deluge is reserved unto fire." Now it is clear that the waters of the deluge did
3212 not rise to the summit of the space occupied by the elements, but only 15 cubits above the mountain tops; and moreover it
3213 is known that vapors or any smoke
3214 whatever rising from the earth cannot pierce the entire sphere of fire so as to reach its summit; and so the stain of sin
3215 did not reach the aforesaid space. Nor can the elements be cleansed from corruptibility by the removal of something that might
3216 be consumed by fire: whereas it will be possible for the impurities of the elements arising from their mingling together to
3217 be consumed by fire. And these impurities are chiefly round about the earth as far as the middle of the air: wherefore the
3218 fire of the final conflagration will cleanse up to that point, since the waters of the deluge rose to a height which can be
3219 approximately calculated from the height of the mountains which they surpassed in a fixed measure.
3220 </p>
3221 <p id="XP_Q74_A6-p8"> We therefore grant the First Objection.</p>
3222 <p id="XP_Q74_A6-p9">
3223 <b>Reply to Objection 2:</b> The reason for doubt is expressed in the gloss, because, to wit, water is believed to have in itself the power of cleansing,
3224 yet not such a power as will be competent to the future state, as stated above
3225 <a id="XP_Q74_A6-p9.1" shape="rect" href="summa.XP_Q74_A5.html">(A[5];</a> A[2], ad 2).
3226 </p>
3227 <p id="XP_Q74_A6-p10">
3228 <b>Reply to Objection 3:</b> The purpose of this cleansing will be chiefly to remove all imperfection from the abode of the saints; and consequently in
3229 this cleansing all that is foul will be brought together to the place of the damned: so hell will not be cleansed, and the
3230 dregs of the whole earth will be brought thither, according to
3231 <a class="scripRef" id="XP_Q74_A6-p10.1" href="./asv.html#Ps.74.9" target="asv"> Ps. 74:9, </a> "The dregs thereof are not emptied, all the sinners of the earth shall drink."
3232 </p>
3233 <p id="XP_Q74_A6-p11">
3234 <b>Reply to Objection 4:</b> Although the sin of the first man was committed in the earthly paradise, this is not the place of sinners, as neither is
3235 the empyrean heaven: since from both places man and devil were expelled forthwith after their sin. Consequently that place
3236 needs no cleansing.
3237 </p>
3238 <p id="XP_Q74_A6-p12"></p>
3239 <p id="XP_Q74_A6-p13"></p>
3240 <a href="summa.XP_Q74_A5.html"></a>
3241 <a href="summa.XP_Q74_A7.html"></a>
3242 </div>
3243 <div id="XP_Q74_A7" class="div4">
3244 <a href="summa.XP_Q74_A6.html"></a>
3245 <a href="summa.XP_Q74_A8.html"></a>
3246 <h4 id="XP_Q74_A7-p0.1">Whether the fire of the final conflagration is to follow the judgment?</h4>
3247 <p id="XP_Q74_A7-p1"></p>
3248 <p id="XP_Q74_A7-p2">
3249 <b>Objection 1:</b> It would seem that the fire of the final conflagration is to follow the judgment. For Augustine (De Civ. Dei xx, 30) gives
3250 the following order of the things to take place at the judgment, saying: "At this judgment we have learned that the following
3251 things will occur. Elias the Thesbite will appear, the Jews will believe, Antichrist will persecute, Christ will judge, the
3252 dead shall rise again, the good shall be separated from the wicked, the world shall be set
3253 on fire and shall be renewed." Therefore the burning will follow the judgment.
3254 </p>
3255 <p id="XP_Q74_A7-p3">
3256 <b>Objection 2:</b> Further, Augustine says (De Civ. Dei xx, 16): "After the wicked have been judged, and cast into everlasting fire, the figure
3257 of this world will perish in the furnace of worldly flames." Therefore the same conclusion follows.
3258 </p>
3259 <p id="XP_Q74_A7-p4">
3260 <b>Objection 3:</b> Further, when the Lord comes to judgment He will find some men living, as appears from the words of
3261 <a class="scripRef" id="XP_Q74_A7-p4.1" href="./asv.html#iThess.4.16" target="asv">1 Thess. 4:16, </a> where the Apostle speaking in their person says: "Then we who are alive, who remain unto the coming of the Lord [*Vulg.:
3262 'who are left, shall be taken . . . to meet Christ'---the words "who remain," etc., are from
3263 <a class="scripRef" id="XP_Q74_A7-p4.2" href="./asv.html#iThess.4.14" target="asv">1 Thess. 4:14</a>]." But it would not be so, if the burning of the world were to come first,
3264 since they would be destroyed by the fire. Therefore this fire will follow the judgment.
3265 </p>
3266 <p id="XP_Q74_A7-p5">
3267 <b>Objection 4:</b> Further, it is said that our Lord will come to judge the earth by fire, and consequently the final conflagration would seem
3268 to be the execution of the sentence of Divine judgment. Now execution follows judgment. Therefore that fire will follow the
3269 judgment.
3270 </p>
3271 <p id="XP_Q74_A7-p6">
3272 <b>On the contrary,</b> It is written (
3273 <a class="scripRef" id="XP_Q74_A7-p6.1" href="./asv.html#Ps.96.3" target="asv">Ps. 96:3</a>): "A fire shall go before Him."
3274 </p>
3275 <p id="XP_Q74_A7-p7"> Further, the resurrection will precede the judgment, else every eye would not see Christ judging. Now the burning of the
3276 world will precede the resurrection, for the saints who will rise again will have spiritual and impassible bodies, so that
3277 it will be impossible for the fire to cleanse them, and yet the text (Sent. iv, D, 47) quotes Augustine (De Civ. Dei xx, 18)
3278 as saying that "whatever needs cleansing in any way shall be cleansed by that fire." Therefore that fire will
3279 precede the judgment.
3280 </p>
3281 <p id="XP_Q74_A7-p8">
3282 <b>I answer that,</b> The fire in question will in reality, as regards its beginning, precede the judgment. This can clearly be gathered from the
3283 fact that the resurrection of the dead will precede the judgment, since according to
3284 <a class="scripRef" id="XP_Q74_A7-p8.1" href="./asv.html#iThess.4.13" target="asv">1 Thess. 4:13-16</a>, those who have slept "shall be taken up . . . in the clouds . . . into the air . . . to meet Christ coming to judgment."
3285 Now the general resurrection and the glorification of the bodies of the saints will happen at
3286 the same time; for the saints in rising again will assume a glorified body, as evidenced by
3287 <a class="scripRef" id="XP_Q74_A7-p8.2" href="./asv.html#iCor.15.43" target="asv">1 Cor. 15:43, </a> "It is sown in dishonor, it shall rise in glory": and at the same time as the saints' bodies shall be glorified, all creatures
3288 shall be renewed, each in its own way, as appears from the statement (
3289 <a class="scripRef" id="XP_Q74_A7-p8.3" href="./asv.html#Rom.8.21" target="asv">Rom. 8:21</a>) that "the creature . . . itself shall be delivered from the servitude of corruption into the liberty of the glory of the
3290 children of God." Since
3291 then the burning of the world is a disposition to the aforesaid renewal, as stated above (
3292 <a id="XP_Q74_A7-p8.4" shape="rect" href="summa.XP_Q74_A1.html">AA[1]</a>,4); it can clearly be gathered that this burning, so far as it shall cleanse the world, will precede the judgment, but as
3293 regards a certain action thereof, whereby it will engulf the wicked, it will follow the judgment.
3294 </p>
3295 <p id="XP_Q74_A7-p9">
3296 <b>Reply to Objection 1:</b> Augustine is speaking not as one who decides the point, but as expressing an opinion. This is clear from his continuing thus:
3297 "That all these things are to happen is a matter of faith, but how and in what order we shall learn more then by experience
3298 of the things themselves than now by seeking a definite conclusion by arguing about them. Methinks, however, they will occur
3299 in the order I have given." Hence it is clear that he is speaking as offering
3300 his opinion. The same answer applies to the Second Objection.
3301 </p>
3302 <p id="XP_Q74_A7-p10">
3303 <b>Reply to Objection 3:</b> All men shall die and rise again: yet those are said to be found alive who will live in the body until the time of the conflagration.
3304 </p>
3305 <p id="XP_Q74_A7-p11">
3306 <b>Reply to Objection 4:</b> That fire will not carry out the sentence of the judge except as regards the engulfing of the wicked: in this respect it
3307 will follow the judgment.
3308 </p>
3309 <p id="XP_Q74_A7-p12"></p>
3310 <p id="XP_Q74_A7-p13"></p>
3311 <a href="summa.XP_Q74_A6.html"></a>
3312 <a href="summa.XP_Q74_A8.html"></a>
3313 </div>
3314 <div id="XP_Q74_A8" class="div4">
3315 <a href="summa.XP_Q74_A7.html"></a>
3316 <a href="summa.XP_Q74_A9.html"></a>
3317 <h4 id="XP_Q74_A8-p0.1">Whether that fire will have such an effect on men as is described?</h4>
3318 <p id="XP_Q74_A8-p1"></p>
3319 <p id="XP_Q74_A8-p2">
3320 <b>Objection 1:</b> It would seem that this fire will not have such an effect on men as is described in the text (Sent. iv, D, 47). For a thing
3321 is said to be consumed when it is reduced to naught. Now the bodies of the wicked will not be reduced to naught, but will
3322 be kept for eternity, that they may bear an eternal punishment. Therefore this fire will not consume the wicked, as stated
3323 in the text.
3324 </p>
3325 <p id="XP_Q74_A8-p3">
3326 <b>Objection 2:</b> Further, if it be said that it will consume the bodies of the wicked by reducing them to ashes; on the contrary, as the bodies
3327 of the wicked, so will those of the good be brought to ashes: for it is the privilege of Christ alone that His flesh see not
3328 corruption. Therefore it will consume also the good who will then be found.
3329 </p>
3330 <p id="XP_Q74_A8-p4">
3331 <b>Objection 3:</b> Further, the stain of sin is more abundant in the elements, as combining together to the formation of the human body wherein
3332 is the corruption of the fomes [*Cf.
3333 <a id="XP_Q74_A8-p4.1" shape="rect" href="summa.FS_Q83_A3.html">FS, Q[83], A[3]</a>;
3334 <a id="XP_Q74_A8-p4.2" shape="rect" href="summa.FS_Q91_A6.html">FS, Q[91], A[6]</a>] even in the good, than in the elements existing outside the human body. Now the elements existing outside the human body
3335 will be cleansed on account of the stain of sin. Much therefore will the elements in the human
3336 body whether of the good or of the wicked need to be cleansed, and consequently the bodies of both will need to be destroyed.
3337 </p>
3338 <p id="XP_Q74_A8-p5">
3339 <b>Objection 4:</b> Further, as long as the state of the way lasts the elements act in like manner on the good and the wicked. Now the state
3340 of the way will still endure in that conflagration, since after this state of the way death will not be natural, and yet it
3341 will be caused by that fire. Therefore that fire will act equally on good and wicked; and consequently it does not seem that
3342 any distinction is made between them as to their being affected by that fire, as stated in the
3343 text.
3344 </p>
3345 <p id="XP_Q74_A8-p6">
3346 <b>Objection 5:</b> Further, this fire will have done its work in a moment as it were. Yet there will be many among the living in whom there
3347 will be many things to be cleansed. Therefore that fire will not suffice for their cleansing.
3348 </p>
3349 <p id="XP_Q74_A8-p7">
3350 <b>I answer that,</b> This fire of the final conflagration, in so far as it will precede the judgment, will act as the instrument of Divine justice
3351 as well as by the natural virtue of fire. Accordingly, as regards its natural virtue, it will act in like manner on the wicked
3352 and good who will be alive, by reducing the bodies of both to ashes. But in so far as it acts as the instrument of Divine
3353 justice, it will act differently on different people as regards the sense of pain. For
3354 the wicked will be tortured by the action of the fire; whereas the good in whom there will be nothing to cleanse will feel
3355 no pain at all from the fire, as neither did the children in the fiery furnace (
3356 <a class="scripRef" id="XP_Q74_A8-p7.1" href="./asv.html#Dan.3" target="asv">Dan. 3</a>); although their bodies will not be kept whole, as were the bodies of the children: and it will be possible by God's power
3357 for their bodies to be destroyed without their suffering pain. But the good, in whom matter for cleansing will be found, will
3358 suffer pain from that fire, more or less
3359 according to their different merits.
3360 </p>
3361 <p id="XP_Q74_A8-p8"> On the other hand, as regards the action which this fire will have after the judgment, it will act on the damned alone, since
3362 the good will all have impassible bodies.
3363 </p>
3364 <p id="XP_Q74_A8-p9">
3365 <b>Reply to Objection 1:</b> Consumption there signifies being brought, not to nothing, but to ashes.
3366 </p>
3367 <p id="XP_Q74_A8-p10">
3368 <b>Reply to Objection 2:</b> Although the bodies of the good will be reduced to ashes by the fire, they will not suffer pain thereby, as neither did the
3369 children in the Babylonian furnace. In this respect a distinction is drawn between the good and the wicked.
3370 </p>
3371 <p id="XP_Q74_A8-p11">
3372 <b>Reply to Objection 3:</b> The elements that are in human bodies, even in the bodies of the elect, will be cleansed by fire. But this will be done,
3373 by God's power, without their suffering pain.
3374 </p>
3375 <p id="XP_Q74_A8-p12">
3376 <b>Reply to Objection 4:</b> This fire will act not only according to the natural power of the element, but also as the instrument of Divine justice.
3377 </p>
3378 <p id="XP_Q74_A8-p13">
3379 <b>Reply to Objection 5:</b> There are three reasons why those who will be found living will be able to be cleansed suddenly. One is because there will
3380 be few things in them to be cleansed, since they will be already cleansed by the previous fears and persecutions. The second
3381 is because they will suffer pain both while living and of their own will: and pain suffered in this life voluntarily cleanses
3382 much more than pain inflicted after death, as in the case of the martyrs, because
3383 "if anything needing to be cleansed be found in them, it is cut off by the sickle of suffering," as Augustine says (De Unic.
3384 Bap. xiii), although the pain of martyrdom is of short duration in comparison with the pain endured in purgatory. The third
3385 is because the heat will gain in intensity what it loses in shortness of time.
3386 </p>
3387 <p id="XP_Q74_A8-p14"></p>
3388 <p id="XP_Q74_A8-p15"></p>
3389 <a href="summa.XP_Q74_A7.html"></a>
3390 <a href="summa.XP_Q74_A9.html"></a>
3391 </div>
3392 <div id="XP_Q74_A9" class="div4">
3393 <a href="summa.XP_Q74_A8.html"></a>
3394 <a href="summa.XP_Q75.html"></a>
3395 <h4 id="XP_Q74_A9-p0.1">Whether that fire will engulf the wicked?</h4>
3396 <p id="XP_Q74_A9-p1"></p>
3397 <p id="XP_Q74_A9-p2">
3398 <b>Objection 1:</b> It would seem that that fire will not engulf the wicked. For a gloss on
3399 <a class="scripRef" id="XP_Q74_A9-p2.1" href="./asv.html#Mal.3.3" target="asv"> Malachi 3:3, </a> "He shall purify the sons of Levi," says that "it is a fire consuming the wicked and refining the good"; and a gloss on
3400 <a class="scripRef" id="XP_Q74_A9-p2.2" href="./asv.html#iCor.3.13" target="asv">1 Cor. 3:13, </a> "Fire shall try every man's work," says: "We read that there will be a twofold fire, one that will cleanse the elect and
3401 will precede the judgment, another that will torture the wicked." Now the latter
3402 is the fire of hell that shall engulf the wicked, while the former is the fire of the final conflagration. Therefore the fire
3403 of the final conflagration will not be that which will engulf the wicked.
3404 </p>
3405 <p id="XP_Q74_A9-p3">
3406 <b>Objection 2:</b> Further, that fire will obey God in the cleansing of the world: therefore it should receive its reward like the other elements,
3407 especially since fire is the most noble of the elements. Therefore it would seem that it ought not to be cast into hell for
3408 the punishment of the damned.
3409 </p>
3410 <p id="XP_Q74_A9-p4">
3411 <b>Objection 3:</b> Further, the fire that will engulf the wicked will be the fire of hell: and this fire was prepared from the beginning of
3412 the world for the damned; hence it is written (
3413 <a class="scripRef" id="XP_Q74_A9-p4.1" href="./asv.html#Matt.25.41" target="asv">Mat. 25:41</a>): "Depart . . . you cursed . . . into everlasting fire which was prepared for the devil," etc., and (
3414 <a class="scripRef" id="XP_Q74_A9-p4.2" href="./asv.html#Isa.30.33" target="asv">Is. 30:33</a>): "Tophet is prepared from yesterday, prepared by the king," etc., where a gloss observes: "From yesterday, i.e. from the
3415 beginning---Tophet, i.e. the
3416 valley of hell." But this fire of the final conflagration was not prepared from the beginning, but will result from the meeting
3417 together of the fires of the world. Therefore that fire is not the fire of hell which will engulf the wicked.
3418 </p>
3419 <p id="XP_Q74_A9-p5">
3420 <b>On the contrary,</b> are the words of
3421 <a class="scripRef" id="XP_Q74_A9-p5.1" href="./asv.html#Ps.96.3" target="asv"> Ps. 96:3, </a> where it is said of this fire that it "shall burn His enemies round about."
3422 </p>
3423 <p id="XP_Q74_A9-p6"> Further, it is written (
3424 <a class="scripRef" id="XP_Q74_A9-p6.1" href="./asv.html#Dan.7.10" target="asv">Dan. 7:10</a>): "A swift stream of fire issued forth from before Him"; and a gloss adds, "to drag sinners into hell." Now the passage quoted
3425 refers to that fire of which we are now speaking, as appears from a gloss which observes on the same words: "In order to punish
3426 the wicked and cleanse the good." Therefore the fire of the final conflagration will be plunged into hell together with the
3427 wicked
3428 </p>
3429 <p id="XP_Q74_A9-p7">
3430 <b>I answer that,</b> The entire cleansing of the world and the renewal for the purpose of cleansing will be directed to the renewal of man: and
3431 consequently the cleansing and renewal of the world must needs correspond with the cleansing and renewal of mankind. Now mankind
3432 will be cleansed in one way by the separation of the wicked from the good: wherefore it is said (
3433 <a class="scripRef" id="XP_Q74_A9-p7.1" href="./asv.html#Luke.3.17" target="asv">Lk. 3:17</a>): "Whose fan is in His hand, and He will purge His poor, and will gather the
3434 wheat," i.e. the elect, "into His barn, but the chaff," i.e. the wicked, "He will burn with unquenchable fire." Hence it will
3435 be thus with the cleansing of the world, so that all that is ugly and vile will be cast with the wicked into hell, and all
3436 that is beautiful and noble will be taken up above for the glory of the elect: and so too will it be with the fire of that
3437 conflagration, as Basil says in
3438 <a class="scripRef" id="XP_Q74_A9-p7.2" href="./asv.html#Ps.28.7" target="asv"> Ps. 28:7, </a> "The voice of the Lord divideth the flame of fire," because
3439 whatever fire contains of burning heat and gross matter will go down into hell for the punishment of the wicked, and whatever
3440 is subtle and lightsome will remain above for the glory of the elect.
3441 </p>
3442 <p id="XP_Q74_A9-p8">
3443 <b>Reply to Objection 1:</b> The fire that will cleanse the elect before the judgment will be the same as the fire that will burn the world, although
3444 some say the contrary. For it is fitting that man, being a part of the world, be cleansed with the same fire as the world.
3445 They are, however, described as two fires, that will cleanse the good, and torture the wicked, both in reference to their
3446 respective offices, and somewhat in reference to their substance: since the substance of
3447 the cleansing fire will not all be cast into hell, as stated above.
3448 </p>
3449 <p id="XP_Q74_A9-p9">
3450 <b>Reply to Objection 2:</b> This fire will be rewarded because whatever it contains of gross matter will be separated from it, and cast into hell.
3451 </p>
3452 <p id="XP_Q74_A9-p10">
3453 <b>Reply to Objection 3:</b> The punishment of the wicked, even as the glory of the elect, will be greater after the judgment than before. Wherefore,
3454 just as charity will be added to the higher creature in order to increase the glory of the elect, so too whatever is vile
3455 in creatures will be thrust down into hell in order to add to the misery of the damned. Consequently it is not unbecoming
3456 that another fire be added to the fire of the damned that was prepared from the beginning
3457 of the world.
3458 </p>
3459 <p id="XP_Q74_A9-p11"></p>
3460 <p id="XP_Q74_A9-p12"></p>
3461 <a href="summa.XP_Q74_A8.html"></a>
3462 <a href="summa.XP_Q75.html"></a>
3463 </div>
3464 <a href="summa.XP_Q73_A3.html"></a>
3465 <a href="summa.XP_Q74_A1.html"></a>
3466 </div>
3467 <div id="XP_Q75" class="div3">
3468 <a href="summa.XP_Q74_A9.html"></a>
3469 <a href="summa.XP_Q75_A1.html"></a>
3470 <h3 id="XP_Q75-p0.1">OF THE RESURRECTION (THREE ARTICLES)</h3>
3471 <p id="XP_Q75-p1"></p>
3472 <p id="XP_Q75-p2"> In the next place we must consider things connected with and accompanying the resurrection. Of these the first to be considered
3473 will be the resurrection itself; the second will be the cause of the resurrection; the third its time and manner. the fourth
3474 its term "wherefrom"; the fifth the condition of those who rise again.
3475 </p>
3476 <p id="XP_Q75-p3"> Under the first head there will be three points of inquiry:</p>
3477 <p id="XP_Q75-p4"> (1) Whether there is to be a resurrection of the body?</p>
3478 <p id="XP_Q75-p5"> (2) Whether it is universally of all bodies?</p>
3479 <p id="XP_Q75-p6"> (3) Whether it is natural or miraculous?</p>
3480 <div id="XP_Q75_A1" class="div4">
3481 <a href="summa.XP_Q75.html"></a>
3482 <a href="summa.XP_Q75_A2.html"></a>
3483 <h4 id="XP_Q75_A1-p0.1">Whether there is to be a resurrection of the body?</h4>
3484 <p id="XP_Q75_A1-p1"></p>
3485 <p id="XP_Q75_A1-p2">
3486 <b>Objection 1:</b> It would seem that there is not to be a resurrection of the body: for it is written (
3487 <a class="scripRef" id="XP_Q75_A1-p2.1" href="./asv.html#Job.14.12" target="asv">Job 14:12</a>): "Man, when he is fallen asleep, shall not rise again till the heavens be broken." But the heavens shall never be broken,
3488 since the earth, to which seemingly this is still less applicable, "standeth for ever" (
3489 <a class="scripRef" id="XP_Q75_A1-p2.2" href="./asv.html#Eccl.1.4" target="asv">Eccles. 1:4</a>). Therefore the man that is dead shall never rise again.
3490 </p>
3491 <p id="XP_Q75_A1-p3">
3492 <b>Objection 2:</b> Further, Our Lord proves the resurrection by quoting the words: "I am the God of Abraham, and the God of Isaac, and the God
3493 of Jacob. He is not the God of the dead but of the living" (
3494 <a class="scripRef" id="XP_Q75_A1-p3.1" href="./asv.html#Matt.22.32" target="asv">Mat. 22:32</a>;
3495 <a class="scripRef" id="XP_Q75_A1-p3.2" href="./asv.html#Exod.3.6" target="asv"> Ex. 3:6</a>). But it is clear that when those words were uttered, Abraham, Isaac, and Jacob lived not in body, but only in the soul.
3496 Therefore there will be no resurrection of bodies but only of souls.
3497 </p>
3498 <p id="XP_Q75_A1-p4">
3499 <b>Objection 3:</b> Further, the Apostle (
3500 <a class="scripRef" id="XP_Q75_A1-p4.1" href="./asv.html#iCor.15" target="asv">1 Cor. 15</a>) seemingly proves the resurrection from the reward for labors endured by the saints in this life. For if they trusted in
3501 this life alone, they would be the most unhappy of all men. Now there can be sufficient reward for labor in the soul alone:
3502 since it is not necessary for the instrument to be repaid together with the worker, and the body is the soul's instrument.
3503 Wherefore even in purgatory, where souls will be punished for
3504 what they did in the body, the soul is punished without the body. Therefore there is no need to hold a resurrection of the
3505 body, but it is enough to hold a resurrection of souls, which consists in their being taken from the death of sin and unhappiness
3506 to the life of grace and glory.
3507 </p>
3508 <p id="XP_Q75_A1-p5">
3509 <b>Objection 4:</b> Further, the last state of a thing is the most perfect, since thereby it attains its end. Now the most perfect state of the
3510 soul is to be separated from the body, since in that state it is more conformed to God and the angels, and is more pure, as
3511 being separated from any extraneous nature. Therefore separation from the body is its final state, and consequently it returns
3512 not from this state to the body, as neither does a man end in becoming a boy.
3513 </p>
3514 <p id="XP_Q75_A1-p6">
3515 <b>Objection 5:</b> Further, bodily death is the punishment inflicted on man for his own transgression, as appears from
3516 <a class="scripRef" id="XP_Q75_A1-p6.1" href="./asv.html#Gen.2" target="asv">Gn. 2</a>, even as spiritual death, which is the separation of the soul from God, is inflicted on man for mortal sin. Now man never
3517 returns to life from spiritual death after receiving the sentence of his damnation. Therefore neither will there be any return
3518 from bodily death to bodily life, and so there will be no resurrection.
3519 </p>
3520 <p id="XP_Q75_A1-p7">
3521 <b>On the contrary,</b> It is written (
3522 <a class="scripRef" id="XP_Q75_A1-p7.1" href="./asv.html#Job.19.25" target="asv">Job 19:25-26</a>): "I know that my Redeemer liveth, and in the last day I shall rise out of the earth, and I shall be clothed again with my
3523 skin," etc. Therefore there will be a resurrection of the body.
3524 </p>
3525 <p id="XP_Q75_A1-p8"> Further, the gift of Christ is greater than the sin of Adam, as appears from
3526 <a class="scripRef" id="XP_Q75_A1-p8.1" href="./asv.html#Rom.5.15" target="asv"> Rom. 5:15.</a> Now death was brought in by sin, for if sin had not been, there had been no death. Therefore by the gift of Christ man will
3527 be restored from death to life.
3528 </p>
3529 <p id="XP_Q75_A1-p9"> Further, the members should be conformed to the head. Now our Head lives and will live eternally in body and soul, since
3530 "Christ rising again from the dead dieth now no more" (
3531 <a class="scripRef" id="XP_Q75_A1-p9.1" href="./asv.html#Rom.6.8" target="asv">Rom. 6:8</a>). Therefore men who are His members will live in body and soul; and consequently there must needs be a resurrection of the
3532 body.
3533 </p>
3534 <p id="XP_Q75_A1-p10">
3535 <b>I answer that,</b> According to the various opinions about man's last end there have been various opinions holding or denying the resurrection.
3536 For man's last end which all men desire naturally is happiness. Some have held that man is able to attain this end in this
3537 life: wherefore they had no need to admit another life after this, wherein man would be able to attain to his perfection:
3538 and so they denied the resurrection.
3539 </p>
3540 <p id="XP_Q75_A1-p11"> This opinion is confuted with sufficient probability by the changeableness of fortune, the weakness of the human body, the
3541 imperfection and instability of knowledge and virtue, all of which are hindrances to the perfection of happiness, as Augustine
3542 argues at the end of De Civ. Dei (xxii, 22).
3543 </p>
3544 <p id="XP_Q75_A1-p12"> Hence others maintained that after this there is another life wherein, after death, man lives according to the soul only,
3545 and they held that such a life sufficed to satisfy the natural desire to obtain happiness: wherefore Porphyrius said as Augustine
3546 states (De Civ. De. xxii, 26): "The soul, to be happy, must avoid all bodies": and consequently these did not hold the resurrection.
3547 </p>
3548 <p id="XP_Q75_A1-p13"> This opinion was based by various people on various false foundations. For certain heretics asserted that all bodily things
3549 are from the evil principle, but that spiritual things are from the good principle: and from this it follows that the soul
3550 cannot reach the height of its perfection unless it be separated from the body, since the latter withdraws it from its principle,
3551 the participation of which makes it happy. Hence all those heretical sects that hold corporeal things to
3552 have been created or fashioned by the devil deny the resurrection of the body. The falsehood of this principle has been shown
3553 at the beginning of the Second Book (Sent. ii, D, 4, qu. 1, A[3]; *[Cf.
3554 <a id="XP_Q75_A1-p13.1" shape="rect" href="summa.FP_Q49_A3.html">FP, Q[49], A[3]</a>]).
3555 </p>
3556 <p id="XP_Q75_A1-p14"> Others said that the entire nature of man is seated in the soul, so that the soul makes use of the body as an instrument,
3557 or as a sailor uses his ship: wherefore according to this opinion, it follows that if happiness is attained by the soul alone,
3558 man would not be balked in his natural desire for happiness, and so there is no need to hold the resurrection. But the Philosopher
3559 sufficiently destroys this foundation (De Anima ii, 2), where he shows that the soul is united to the
3560 body as form to matter. Hence it is clear that if man cannot be happy in this life, we must of necessity hold the resurrection.
3561 </p>
3562 <p id="XP_Q75_A1-p15">
3563 <b>Reply to Objection 1:</b> The heavens will never be broken as to their substance, but as to the effect of their power whereby their movement is the
3564 cause of generation and corruption of lower things: for this reason the Apostle says (
3565 <a class="scripRef" id="XP_Q75_A1-p15.1" href="./asv.html#iCor.7.31" target="asv">1 Cor. 7:31</a>): "The fashion of this world passeth away."
3566 </p>
3567 <p id="XP_Q75_A1-p16">
3568 <b>Reply to Objection 2:</b> Abraham's soul, properly speaking, is not Abraham himself, but a part of him (and the same as regards the others). Hence
3569 life in Abraham's soul does not suffice to make Abraham a living being, or to make the God of Abraham the God of a living
3570 man. But there needs to be life in the whole composite, i.e. the soul and body: and although this life were not actually when
3571 these words were uttered, it was in each part as ordained to the resurrection.
3572 Wherefore our Lord proves the resurrection with the greatest subtlety and efficacy.
3573 </p>
3574 <p id="XP_Q75_A1-p17">
3575 <b>Reply to Objection 3:</b> The soul is compared to the body, not only as a worker to the instrument with which he works, but also as form to matter:
3576 wherefore the work belongs to the composite and not to the soul alone, as the Philosopher shows (De Anima i, 4). And since
3577 to the worker is due the reward of the work, it behooves man himself, who is composed of soul and body, to receive the reward
3578 of his work. Now as venial offenses are called sins as being dispositions to sin,
3579 and not as having simply and perfectly the character of sin, so the punishment which is awarded to them in purgatory is not
3580 a retribution simply, but rather a cleansing, which is wrought separately in the body, by death and by its being reduced to
3581 ashes, and in the soul by the fire of purgatory.
3582 </p>
3583 <p id="XP_Q75_A1-p18">
3584 <b>Reply to Objection 4:</b> Other things being equal, the state of the soul in the body is more perfect than outside the body, because it is a part of
3585 the whole composite; and every integral part is material in comparison to the whole: and though it were conformed to God in
3586 one respect, it is not simply. Because, strictly speaking, a thing is more conformed to God when it has all that the condition
3587 of its nature requires, since then most of all it imitates the Divine perfection.
3588 Hence the heart of an animal is more conformed to an immovable God when it is in movement than when it is at rest, because
3589 the perfection of the heart is in its movement, and its rest is its undoing.
3590 </p>
3591 <p id="XP_Q75_A1-p19">
3592 <b>Reply to Objection 5:</b> Bodily death was brought about by Adam's sin which was blotted out by Christ's death: hence its punishment lasts not for
3593 ever. But mortal sin which causes everlasting death through impenitence will not be expiated hereafter. Hence that death will
3594 be everlasting.
3595 </p>
3596 <p id="XP_Q75_A1-p20"></p>
3597 <p id="XP_Q75_A1-p21"></p>
3598 <a href="summa.XP_Q75.html"></a>
3599 <a href="summa.XP_Q75_A2.html"></a>
3600 </div>
3601 <div id="XP_Q75_A2" class="div4">
3602 <a href="summa.XP_Q75_A1.html"></a>
3603 <a href="summa.XP_Q75_A3.html"></a>
3604 <h4 id="XP_Q75_A2-p0.1">Whether the resurrection will be for all without exception?</h4>
3605 <p id="XP_Q75_A2-p1"></p>
3606 <p id="XP_Q75_A2-p2">
3607 <b>Objection 1:</b> It would seem that the resurrection will not be for all without exception. For it is written (
3608 <a class="scripRef" id="XP_Q75_A2-p2.1" href="./asv.html#Ps.1.5" target="asv">Ps. 1:5</a>): "The wicked shall not rise again in judgment." Now men will not rise again except at the time of the general judgment.
3609 Therefore the wicked shall in no way rise again.
3610 </p>
3611 <p id="XP_Q75_A2-p3">
3612 <b>Objection 2:</b> Further, it is written (
3613 <a class="scripRef" id="XP_Q75_A2-p3.1" href="./asv.html#Dan.12.2" target="asv">Dan. 12:2</a>): "Many of those that sleep in the dust of the earth shall awake." But these words imply a restriction. Therefore all will
3614 not rise again.
3615 </p>
3616 <p id="XP_Q75_A2-p4">
3617 <b>Objection 3:</b> Further, by the resurrection men are conformed to Christ rising again; wherefore the Apostle argues (
3618 <a class="scripRef" id="XP_Q75_A2-p4.1" href="./asv.html#iCor.15.12" target="asv">1 Cor. 15:12, </a> seqq.) that if Christ rose again, we also shall rise again. Now those alone should be conformed to Christ rising again who
3619 have borne His image, and this belongs to the good alone. Therefore they alone shall rise again.
3620 </p>
3621 <p id="XP_Q75_A2-p5">
3622 <b>Objection 4:</b> Further, punishment is not remitted unless the fault be condoned. Now bodily death is the punishment of original sin. Therefore,
3623 as original sin is not forgiven to all, all will not rise again.
3624 </p>
3625 <p id="XP_Q75_A2-p6">
3626 <b>Objection 5:</b> Further, as we are born again by the grace of Christ, even so shall we rise again by His grace. Now those who die in their
3627 mother's womb can never be born again: therefore neither can they rise again, and consequently all will not rise again.
3628 </p>
3629 <p id="XP_Q75_A2-p7">
3630 <b>On the contrary,</b> It is said (
3631 <a class="scripRef" id="XP_Q75_A2-p7.1" href="./asv.html#John.5.28" target="asv">Jn. 5:28</a>,
3632 <a class="scripRef" id="XP_Q75_A2-p7.2" href="./asv.html#John.5.25" target="asv">25</a>): "All that are in the graves shall hear the voice of the Son of God . . . and they that hear shall live." Therefore the
3633 dead shall all rise again.
3634 </p>
3635 <p id="XP_Q75_A2-p8"> Further, it is written (
3636 <a class="scripRef" id="XP_Q75_A2-p8.1" href="./asv.html#iCor.15.51" target="asv">1 Cor. 15:51</a>): "We shall all indeed rise again," etc.
3637 </p>
3638 <p id="XP_Q75_A2-p9"> Further, the resurrection is necessary in order that those who rise again may receive punishment or reward according to their
3639 merits. Now either punishment or reward is due to all, either for their own merits, as to adults, or for others' merits, as
3640 to children. Therefore all will rise again.
3641 </p>
3642 <p id="XP_Q75_A2-p10">
3643 <b>I answer that,</b> Those things, the reason of which comes from the nature of a species, must needs be found likewise in all the members of
3644 that same species. Now such is the resurrection: because the reason thereof, as stated above
3645 <a id="XP_Q75_A2-p10.1" shape="rect" href="summa.XP_Q75_A1.html">(A[1])</a>, is that the soul cannot have the final perfection of the human species, so long as it is separated from the body. Hence
3646 no soul will remain for ever separated from the body. Therefore it is necessary for all, as
3647 well as for one, to rise again.
3648 </p>
3649 <p id="XP_Q75_A2-p11">
3650 <b>Reply to Objection 1:</b> As a gloss expounds these words, they refer to the spiritual resurrection whereby the wicked shall not rise again in the
3651 particular judgment. or else they refer to the wicked who are altogether unbelievers, who will not rise again to be judged,
3652 since they are already judged [*
3653 <a class="scripRef" id="XP_Q75_A2-p11.1" href="./asv.html#John.3.18" target="asv">Jn. 3:18</a>].
3654 </p>
3655 <p id="XP_Q75_A2-p12">
3656 <b>Reply to Objection 2:</b> Augustine (De Civ. Dei xx, 23) explains "many" as meaning "all": in fact, this way of speaking is often met with in Holy
3657 Writ. Or else the restriction may refer to the children consigned to limbo who, although they shall rise again, are not properly
3658 said to awake, since they will have no sense either of pain or of glory, and waking is the unchaining of the senses.
3659 </p>
3660 <p id="XP_Q75_A2-p13">
3661 <b>Reply to Objection 3:</b> All, both good and wicked, are conformed to Christ, while living in this life, as regards things pertaining to the nature
3662 of the species, but not as regards matters pertaining to grace. Hence all will be conformed to Him in the restoration of natural
3663 life, but not in the likeness of glory, except the good alone.
3664 </p>
3665 <p id="XP_Q75_A2-p14">
3666 <b>Reply to Objection 4:</b> Those who have died in original sin have, by dying, discharged the obligation of death which is the punishment of original
3667 sin. Hence, notwithstanding original sin, they can rise again from death: for the punishment of original sin is to die, rather
3668 than to be detained by death.
3669 </p>
3670 <p id="XP_Q75_A2-p15">
3671 <b>Reply to Objection 5:</b> We are born again by the grace of Christ that is given to us, but we rise again by the grace of Christ whereby it came about
3672 that He took our nature, since it is by this that we are conformed to Him in natural things. Hence those who die in their
3673 mother's womb, although they are not born again by receiving grace, will nevertheless rise again on account of the conformity
3674 of their nature with Him, which conformity they acquired by attaining to the
3675 perfection of the human species.
3676 </p>
3677 <p id="XP_Q75_A2-p16"></p>
3678 <p id="XP_Q75_A2-p17"></p>
3679 <a href="summa.XP_Q75_A1.html"></a>
3680 <a href="summa.XP_Q75_A3.html"></a>
3681 </div>
3682 <div id="XP_Q75_A3" class="div4">
3683 <a href="summa.XP_Q75_A2.html"></a>
3684 <a href="summa.XP_Q76.html"></a>
3685 <h4 id="XP_Q75_A3-p0.1">Whether the resurrection is natural?</h4>
3686 <p id="XP_Q75_A3-p1"></p>
3687 <p id="XP_Q75_A3-p2">
3688 <b>Objection 1:</b> It would seem that the resurrection is natural. For, as the Damascene says (De Fide Orth. iii, 14), "that which is commonly
3689 observed in all, marks the nature of the individuals contained under it." Now resurrection applies commonly to all. Therefore
3690 it is natural.
3691 </p>
3692 <p id="XP_Q75_A3-p3">
3693 <b>Objection 2:</b> Further, Gregory says (Moral. xiv, 55): "Those who do not hold the resurrection on the principle of obedience ought certainly
3694 to hold it on the principle of reason. For what does the world every day but imitate, in its elements, our resurrection?"
3695 And he offers as examples the light which "as it were dies . . . and is withdrawn from our sight . . . and again rises anew,
3696 as it were, and is recalled---the shrubs which lose their greenery, and again by a kind of
3697 resurrection are renewed---and the seeds which rot and die and then sprout and rise again as it were": which same example
3698 is adduced by the Apostle (
3699 <a class="scripRef" id="XP_Q75_A3-p3.1" href="./asv.html#iCor.15.36" target="asv">1 Cor. 15:36</a>). Now from the works of nature nothing can be known save what is natural. Therefore the resurrection is natural.
3700 </p>
3701 <p id="XP_Q75_A3-p4">
3702 <b>Objection 3:</b> Further, things that are against nature abide not for long, because they are violent, so to speak. But the life that is restored
3703 by the resurrection will last for ever. Therefore the resurrection will be natural.
3704 </p>
3705 <p id="XP_Q75_A3-p5">
3706 <b>Objection 4:</b> Further, that to which the entire expectation of nature looks forward would seem to be natural. Now such a thing is the resurrection
3707 and the glorification of the saints according to
3708 <a class="scripRef" id="XP_Q75_A3-p5.1" href="./asv.html#Rom.8.19" target="asv"> Rom. 8:19.</a> Therefore the resurrection will be natural.
3709 </p>
3710 <p id="XP_Q75_A3-p6">
3711 <b>Objection 5:</b> Further, the resurrection is a kind of movement towards the everlasting union of soul and body. Now movement is natural if
3712 it terminate in a natural rest (Phys. v, 6): and the everlasting union of soul and body will be natural, for since the soul
3713 is the body's proper mover, it has a body proportionate to it: so that the body is likewise for ever capable of being quickened
3714 by it, even as the soul lives for ever. Therefore the resurrection will be natural.
3715 </p>
3716 <p id="XP_Q75_A3-p7">
3717 <b>On the contrary,</b> There is no natural return from privation to habit. But death is privation of life. Therefore the resurrection whereby one
3718 returns from death to life is not natural.
3719 </p>
3720 <p id="XP_Q75_A3-p8"> Further, things of the one species have one fixed way of origin: wherefore animals begotten of putrefaction are never of
3721 the same species as those begotten of seed, as the Commentator says on Phys. viii. Now the natural way of man's origin is
3722 for him to be begotten of a like in species: and such is not the case in the resurrection. Therefore it will not be natural.
3723 </p>
3724 <p id="XP_Q75_A3-p9">
3725 <b>I answer that,</b> A movement or an action stands related to nature in three ways. For there is a movement or action whereof nature is neither
3726 the principle nor the term: and such a movement is sometimes from a principle above nature as in the case of a glorified body;
3727 and sometimes from any other principle whatever; for instance, the violent upward movement of a stone which terminates in
3728 a violent rest. Again, there is a movement whereof nature is both principle and term: for
3729 instance, the downward movement of a stone. And there is another movement whereof nature is the term, but not the principle,
3730 the latter being sometimes something above nature (as in giving sight to a blind man, for sight is natural, but the principle
3731 of the sight-giving is above nature), and sometimes something else, as in the forcing of flowers or fruit by artificial process.
3732 It is impossible for nature to be the principle and not the term, because natural principles are appointed to definite
3733 effects, beyond which they cannot extend.
3734 </p>
3735 <p id="XP_Q75_A3-p10"> Accordingly the action or movement that is related to nature in the first way can nowise be natural, but is either miraculous
3736 if it come from a principle above nature, or violent if from any other principle. The action or movement that is related to
3737 nature in the second way is simply natural: but the action that is related to nature in the third way cannot be described
3738 as natural simply, but as natural in a restricted sense, in so far, to wit, as it leads to that which is
3739 according to nature: but it is called either miraculous or artificial or violent. For, properly speaking, natural is that
3740 which is according to nature, and a thing is according to nature if it has that nature and whatever results from that nature
3741 (Phys. ii, 1). Consequently, speaking simply, movement cannot be described as natural unless its principle be natural.
3742 </p>
3743 <p id="XP_Q75_A3-p11"> Now nature cannot be the principle of resurrection, although resurrection terminates in the life of nature. For nature is
3744 the principle of movement in the thing wherein nature is---either the active principle, as in the movement of heavy and light
3745 bodies and in the natural alterations of animals---or the passive principle, as in the generation of simple bodies. The passive
3746 principle of natural generation is the natural passive potentiality which always has an active principle
3747 corresponding to it in nature, according to Metaphysics viii, 1: nor as to this does it matter whether the active principle
3748 in nature correspond to the passive principle in respect of its ultimate perfection, namely the form; or in respect of a disposition
3749 in virtue of which it demands the ultimate form, as in the generation of a man according to the teaching of faith, or in all
3750 other generations according to the opinions of Plato and Avicenna. But in nature there is no active principle of the
3751 resurrection, neither as regards the union of the soul with the body, nor as regards the disposition which is the demand for
3752 that union: since such a disposition cannot be produced by nature, except in a definite way by the process of generation from
3753 seed. Wherefore even granted a passive potentiality on the part of the body, or any kind of inclination to its union with
3754 the soul, it is not such as to suffice for the conditions of natural movement. Therefore the resurrection, strictly speaking,
3755 is miraculous and not natural except in a restricted sense, as we have explained.
3756 </p>
3757 <p id="XP_Q75_A3-p12">
3758 <b>Reply to Objection 1:</b> Damascene is speaking of those things that are found in all individuals and are caused by the principles of nature. For supposing
3759 by a divine operation all men to be made white, or to be gathered together in one place, as happened at the time of the deluge,
3760 it would not follow that whiteness or existence in some particular place is a natural property of man.
3761 </p>
3762 <p id="XP_Q75_A3-p13">
3763 <b>Reply to Objection 2:</b> From natural things one does not come by a demonstration of reason to know non-natural things, but by the induction of reason
3764 one may know something above nature, since the natural bears a certain resemblance to the supernatural. Thus the union of
3765 soul and body resembles the union of the soul with God by the glory of fruition, as the Master says (Sent. ii, D, 1): and
3766 in like manner the examples, quoted by the Apostle and Gregory, are confirmatory
3767 evidences of our faith in the resurrection.
3768 </p>
3769 <p id="XP_Q75_A3-p14">
3770 <b>Reply to Objection 3:</b> This argument regards an operation which terminates in something that is not natural but contrary to nature. Such is not
3771 the resurrection, and hence the argument is not to the point.
3772 </p>
3773 <p id="XP_Q75_A3-p15">
3774 <b>Reply to Objection 4:</b> The entire operation of nature is subordinate to the Divine operation, just as the working of a lower art is subordinate
3775 to the working of a higher art. Hence just as all the work of a lower art has in view an end unattainable save by the operation
3776 of the higher art that produces the form, or makes use of what has been made by art: so the last end which the whole expectation
3777 of nature has in view is unattainable by the operation of nature, and for
3778 which reason the attaining thereto is not natural.
3779 </p>
3780 <p id="XP_Q75_A3-p16">
3781 <b>Reply to Objection 5:</b> Although there can be no natural movement terminating in a violent rest, there can be a non-natural movement terminating
3782 in a natural rest, as explained above.
3783 </p>
3784 <p id="XP_Q75_A3-p17"></p>
3785 <p id="XP_Q75_A3-p18"></p>
3786 <a href="summa.XP_Q75_A2.html"></a>
3787 <a href="summa.XP_Q76.html"></a>
3788 </div>
3789 <a href="summa.XP_Q74_A9.html"></a>
3790 <a href="summa.XP_Q75_A1.html"></a>
3791 </div>
3792 <div id="XP_Q76" class="div3">
3793 <a href="summa.XP_Q75_A3.html"></a>
3794 <a href="summa.XP_Q76_A1.html"></a>
3795 <h3 id="XP_Q76-p0.1">OF THE CAUSE OF THE RESURRECTION (THREE ARTICLES)</h3>
3796 <p id="XP_Q76-p1"></p>
3797 <p id="XP_Q76-p2"> We must next consider the cause of our resurrection. Under this head there are three points of inquiry:</p>
3798 <p id="XP_Q76-p3"> (1) Whether Christ's resurrection is the cause of our resurrection?</p>
3799 <p id="XP_Q76-p4"> (2) Whether the sound of the trumpet is?</p>
3800 <p id="XP_Q76-p5"> (3) Whether the angels are?</p>
3801 <div id="XP_Q76_A1" class="div4">
3802 <a href="summa.XP_Q76.html"></a>
3803 <a href="summa.XP_Q76_A2.html"></a>
3804 <h4 id="XP_Q76_A1-p0.1">Whether the resurrection of Christ is the cause of our resurrection?</h4>
3805 <p id="XP_Q76_A1-p1"></p>
3806 <p id="XP_Q76_A1-p2">
3807 <b>Objection 1:</b> It would seem that the resurrection of Christ is not the cause of our resurrection. For, given the cause, the effect follows.
3808 Yet given the resurrection of Christ the resurrection of the other dead did not follow at once. Therefore His resurrection
3809 is not the cause of ours.
3810 </p>
3811 <p id="XP_Q76_A1-p3">
3812 <b>Objection 2:</b> Further, an effect cannot be unless the cause precede. But the resurrection of the dead would be even if Christ had not risen
3813 again: for God could have delivered man in some other way. Therefore Christ's resurrection is not the cause of ours.
3814 </p>
3815 <p id="XP_Q76_A1-p4">
3816 <b>Objection 3:</b> Further, the same thing produces the one effect throughout the one same species. Now the resurrection will be common to all
3817 men. Since then Christ's resurrection is not its own cause, it is not the cause of the resurrection of others.
3818 </p>
3819 <p id="XP_Q76_A1-p5">
3820 <b>Objection 4:</b> Further, an effect retains some likeness to its cause. But the resurrection, at least of some, namely the wicked, bears no
3821 likeness to the resurrection of Christ. Therefore Christ's resurrection will not be the cause of theirs.
3822 </p>
3823 <p id="XP_Q76_A1-p6">
3824 <b>On the contrary,</b> "In every genus that which is first is the cause of those that come after it" (Metaph. ii, 1). Now Christ, by reason of His
3825 bodily resurrection, is called "the first-fruits of them that sleep" (
3826 <a class="scripRef" id="XP_Q76_A1-p6.1" href="./asv.html#iCor.15.20" target="asv">1 Cor. 15:20</a>), and "the first-begotten of the dead" (
3827 <a class="scripRef" id="XP_Q76_A1-p6.2" href="./asv.html#Rev.1.5" target="asv">Apoc. 1:5</a>). Therefore His resurrection is the cause of the resurrection of others.
3828 </p>
3829 <p id="XP_Q76_A1-p7"> Further, Christ's resurrection has more in common with our bodily resurrection than with our spiritual resurrection which
3830 is by justification. But Christ's resurrection is the cause of our justification, as appears from
3831 <a class="scripRef" id="XP_Q76_A1-p7.1" href="./asv.html#Rom.4.25" target="asv"> Rom. 4:25, </a> where it is said that He "rose again for our justification." Therefore Christ's resurrection is the cause of our bodily resurrection.
3832 </p>
3833 <p id="XP_Q76_A1-p8">
3834 <b>I answer that,</b> Christ by reason of His nature is called the mediator of God and men: wherefore the Divine gifts are bestowed on men by means
3835 of Christ's humanity. Now just as we cannot be delivered from spiritual death save by the gift of grace bestowed by God, so
3836 neither can we be delivered from bodily death except by resurrection wrought by the Divine power. And therefore as Christ,
3837 in respect of His human nature, received the firstfruits of grace from above, and His
3838 grace is the cause of our grace, because "of His fulness we all have received . . . grace for grace" (
3839 <a class="scripRef" id="XP_Q76_A1-p8.1" href="./asv.html#John.1.16" target="asv">Jn. 1:16</a>), so in Christ has our resurrection begun, and His resurrection is the cause of ours. Thus Christ as God is, as it were,
3840 the equivocal cause of our resurrection, but as God and man rising again, He is the proximate and, so to say, the univocal
3841 cause of our resurrection. Now a univocal efficient cause produces its effect in likeness to its own form, so that not only
3842 is it an efficient, but also an exemplar cause in relation to that effect. This happens in two ways. For sometimes this very
3843 form, whereby the agent is likened to its effect, is the direct principle of the action by which the effect is produced, as
3844 heat in the fire that heats: and sometimes it is not the form in respect of which this likeness is observed, that is primarily
3845 and directly the principle of that action, but the principles of that form. For instance, if a white man beget a white man,
3846 the whiteness of the begetter is not the principle of active generation, and yet the whiteness of the begetter is said to
3847 be the cause of the whiteness of the begotten, because the principles of whiteness in the begetter are the generative principles
3848 causing whiteness in the begotten. In this way the resurrection of Christ is the cause of our resurrection, because the same
3849 thing that wrought the resurrection of Christ, which is the univocal efficient cause of our resurrection, is the active
3850 cause of our resurrection, namely the power of Christ's Godhead which is common to Him and the Father. Hence it is written
3851 (
3852 <a class="scripRef" id="XP_Q76_A1-p8.2" href="./asv.html#Rom.8.11" target="asv">Rom. 8:11</a>): "He that raised up Jesus Christ from the dead shall quicken also your mortal bodies." And this very resurrection of Christ
3853 by virtue of His indwelling Godhead is the quasi-instrumental cause of our resurrection: since the Divine operations were
3854 wrought by means of Christ's flesh, as though it were a kind of organ; thus the Damascene
3855 instances as an example (De Fide Orth. iii, 15) the touch of His body whereby He healed the leper (
3856 <a class="scripRef" id="XP_Q76_A1-p8.3" href="./asv.html#Matt.8.3" target="asv">Mat. 8:3</a>).
3857 </p>
3858 <p id="XP_Q76_A1-p9">
3859 <b>Reply to Objection 1:</b> A sufficient cause produces at once its effect to which it is immediately directed, but not the effect to which it is directed
3860 by means of something else, no matter how sufficient it may be: thus heat, however intense it be, does not cause heat at once
3861 in the first instant, but it begins at once to set up a movement towards heat, because heat is its effect by means of movement.
3862 Now Christ's resurrection is said to be the cause of ours, in that it
3863 works our resurrection, not immediately, but by means of its principle, namely the Divine power which will work our resurrection
3864 in likeness to the resurrection of Christ. Now God's power works by means of His will which is nearest to the effect; hence
3865 it is not necessary that our resurrection should follow straightway after He has wrought the resurrection of Christ, but that
3866 it should happen at the time which God's will has decreed.
3867 </p>
3868 <p id="XP_Q76_A1-p10">
3869 <b>Reply to Objection 2:</b> God's power is not tied to any particular second causes, but that He can produce their effects either immediately or by means
3870 of other causes: thus He might work the generation of lower bodies even though there were no movement of the heaven: and yet
3871 according to the order which He has established in things, the movement of the heaven is the cause of the generation of the
3872 lower bodies. In like manner according to the order appointed to human things by
3873 Divine providence, Christ's resurrection is the cause of ours: and yet He could have appointed another order, and then our
3874 resurrection would have had another cause ordained by God.
3875 </p>
3876 <p id="XP_Q76_A1-p11">
3877 <b>Reply to Objection 3:</b> This argument holds when all the things of one species have the same order to the first cause of the effect to be produced
3878 in the whole of that species. But it is not so in the case in point, because Christ's humanity is nearer to His Godhead, Whose
3879 power is the first cause of the resurrection, than is the humanity of others. Hence Christ's Godhead caused His resurrection
3880 immediately, but it causes the resurrection of others by means of Christ-man
3881 rising again.
3882 </p>
3883 <p id="XP_Q76_A1-p12">
3884 <b>Reply to Objection 4:</b> The resurrection of all men will bear some resemblance to Christ's resurrection, as regards that which pertains to the life
3885 of nature, in respect of which all were conformed to Christ. Hence all will rise again to immortal life; but in the saints
3886 who were conformed to Christ by grace, there will be conformity as to things pertaining to glory.
3887 </p>
3888 <p id="XP_Q76_A1-p13"></p>
3889 <p id="XP_Q76_A1-p14"></p>
3890 <a href="summa.XP_Q76.html"></a>
3891 <a href="summa.XP_Q76_A2.html"></a>
3892 </div>
3893 <div id="XP_Q76_A2" class="div4">
3894 <a href="summa.XP_Q76_A1.html"></a>
3895 <a href="summa.XP_Q76_A3.html"></a>
3896 <h4 id="XP_Q76_A2-p0.1">Whether the sound of the trumpet will be the cause of our resurrection?</h4>
3897 <p id="XP_Q76_A2-p1"></p>
3898 <p id="XP_Q76_A2-p2">
3899 <b>Objection 1:</b> It would seem that the sound of the trumpet will not be the cause of our resurrection. For the Damascene says (De Fide Orth.
3900 iv): "Thou must believe that the resurrection will take place by God's will, power, and nod." Therefore since these are a
3901 sufficient cause of our resurrection, we ought not to assign the sound of the trumpet as a cause thereof.
3902 </p>
3903 <p id="XP_Q76_A2-p3">
3904 <b>Objection 2:</b> Further, it is useless to make sounds to one who cannot hear. But the dead will not have hearing. Therefore it is unfitting
3905 to make a sound to arouse them.
3906 </p>
3907 <p id="XP_Q76_A2-p4">
3908 <b>Objection 3:</b> Further, if any sound is the cause of the resurrection, this will only be by a power given by God to the sound: wherefore
3909 a gloss on
3910 <a class="scripRef" id="XP_Q76_A2-p4.1" href="./asv.html#Ps.67.34" target="asv">Ps. 67:34</a>, "He will give to His voice the voice of power," says: "to arouse our bodies." Now from the moment that a power is given
3911 to a thing, though it be given miraculously, the act that ensues is natural, as instanced in the man born blind who, after
3912 being restored to sight, saw naturally. Therefore if a sound be the cause of
3913 resurrection, the resurrection would be natural: which is false.
3914 </p>
3915 <p id="XP_Q76_A2-p5">
3916 <b>On the contrary,</b> It is written (
3917 <a class="scripRef" id="XP_Q76_A2-p5.1" href="./asv.html#iThess.4.15" target="asv">1 Thess. 4:15</a>): "The Lord Himself will come down from heaven . . . with the trumpet of God; and the dead who are in Christ shall rise."
3918 </p>
3919 <p id="XP_Q76_A2-p6"> Further, it is written (
3920 <a class="scripRef" id="XP_Q76_A2-p6.1" href="./asv.html#John.5.28" target="asv">Jn. 5:28</a>) that they "who are in the graves shall hear the voice of the Son of God . . . and (
3921 <a class="scripRef" id="XP_Q76_A2-p6.2" href="./asv.html#John.5.25" target="asv">Jn. 5:25</a>) they that hear shall live." Now this voice is called the trumpet, as stated in the text (Sent. iv, D, 43). Therefore, etc.
3922 </p>
3923 <p id="XP_Q76_A2-p7">
3924 <b>I answer that,</b> Cause and effect must needs in some way be united together, since mover and moved, maker and made, are simultaneous (Phys.
3925 vii, 2). Now Christ rising again is the univocal cause of our resurrection: wherefore at the resurrection of bodies, it behooves
3926 Christ to work the resurrection at the giving of some common bodily sign. According to some this sign will be literally Christ's
3927 voice commanding the resurrection, even as He commanded the sea and the storm
3928 ceased (
3929 <a class="scripRef" id="XP_Q76_A2-p7.1" href="./asv.html#Matt.8.26" target="asv">Mat. 8:26</a>). Others say that this sign will be nothing else than the manifest appearance of the Son of God in the world, according to
3930 the words of
3931 <a class="scripRef" id="XP_Q76_A2-p7.2" href="./asv.html#Matt.24.27" target="asv">Mat. 24:27</a>: "As lightning cometh out of the east, and appeareth even into the west, so shall also the coming of the Son of man be."
3932 These rely on the authority of Gregory [*Moral. xxxi, as quoted by St. Albert the Great, Sentent. iv, D, 42, A[4]] who says
3933 that "the sound of the trumpet is nothing else but the Son appearing to the world as
3934 judge." According to this, the visible presence of the Son of God is called His voice, because as soon as He appears all nature
3935 will obey His command in restoring human bodies: hence He is described as coming "with commandment" (
3936 <a class="scripRef" id="XP_Q76_A2-p7.3" href="./asv.html#iThess.4.15" target="asv">1 Thess. 4:15</a>). In this way His appearing, in so far as it has the force of a command, is called His voice: which voice, whatever it be,
3937 is sometimes called a cry [*
3938 <a class="scripRef" id="XP_Q76_A2-p7.4" href="./asv.html#Matt.25.6" target="asv">Mt 25:6</a>], as of a crier summoning to judgment; sometimes the sound of a trumpet
3939 [*
3940 <a class="scripRef" id="XP_Q76_A2-p7.5" href="./asv.html#iCor.15.52" target="asv">1 Cor. 15:52</a>;
3941 <a class="scripRef" id="XP_Q76_A2-p7.6" href="./asv.html#iThess.4.15" target="asv">1 Thess. 4:15</a>], either on account of its distinctness, as stated in the text (Sent. iv, D, 43), or as being in keeping with the use of
3942 the trumpet in the Old Testament: for by the trumpet they were summoned to the council, stirred to the battle, and called
3943 to the feast; and those who rise again will be summoned to the council of judgment, to the battle in which "the world shall
3944 fight . . . against the unwise" (
3945 <a class="scripRef" id="XP_Q76_A2-p7.7" href="./asv.html#Wis.5.21" target="asv">Wis.
3946 5:21
3947 </a>), and to the feast of everlasting solemnity.
3948 </p>
3949 <p id="XP_Q76_A2-p8">
3950 <b>Reply to Objection 1:</b> In those words the Damascene touches on three things respecting the material cause of the resurrection: to wit, the Divine
3951 will which commands, the power which executes, and the ease of execution, when he adds "bidding," in resemblance to our own
3952 affairs: since it is very easy for us to do what is done at once at our word. But the ease is much more evident, if before
3953 we say a word, our servants execute our will at once at the first sign of our will,
3954 which sign is called a nod: and this nod is a kind of cause of that execution, in so far as others are led thereby to accomplish
3955 our will. And the Divine nod, at which the resurrection will take place, is nothing but the sign given by God, which all nature
3956 will obey by concurring in the resurrection of the dead. This sign is the same as the sound of the trumpet, as explained above.
3957 </p>
3958 <p id="XP_Q76_A2-p9">
3959 <b>Reply to Objection 2:</b> As the forms of the Sacrament have the power to sanctify, not through being heard, but through being spoken: so this sound,
3960 whatever it be, will have an instrumental efficacy of resuscitation, not through being perceived, but through being uttered.
3961 Even so a sound by the pulsation of the air arouses the sleeper, by loosing the organ of perception, and not because it is
3962 known: since judgment about the sound that reaches the ears is subsequent to the
3963 awakening and is not its cause.
3964 </p>
3965 <p id="XP_Q76_A2-p10">
3966 <b>Reply to Objection 3:</b> This argument would avail, if the power given to that sound were a complete being in nature: because then that which would
3967 proceed therefrom would have for principle a power already rendered natural. But this power is not of that kind but such as
3968 we have ascribed above to the forms of the Sacraments (Sent. iv, D, 1;
3969 <a id="XP_Q76_A2-p10.1" shape="rect" href="summa.FP_Q62_A1.html">FP, Q[62], AA[1]</a>,4).
3970 </p>
3971 <p id="XP_Q76_A2-p11"></p>
3972 <p id="XP_Q76_A2-p12"></p>
3973 <a href="summa.XP_Q76_A1.html"></a>
3974 <a href="summa.XP_Q76_A3.html"></a>
3975 </div>
3976 <div id="XP_Q76_A3" class="div4">
3977 <a href="summa.XP_Q76_A2.html"></a>
3978 <a href="summa.XP_Q77.html"></a>
3979 <h4 id="XP_Q76_A3-p0.1">Whether the angels will do anything towards the resurrection?</h4>
3980 <p id="XP_Q76_A3-p1"></p>
3981 <p id="XP_Q76_A3-p2">
3982 <b>Objection 1:</b> It would seem that the angels will do nothing at all towards the resurrection. For raising the dead shows a greater power
3983 than does begetting men. Now when men are begotten, the soul is not infused into the body by means of the angels. Therefore
3984 neither will the resurrection, which is reunion of soul and body, be wrought by the ministry of the angels.
3985 </p>
3986 <p id="XP_Q76_A3-p3">
3987 <b>Objection 2:</b> Further, if this is to be ascribed to the instrumentality of any angels at all, it would seem especially referable to the
3988 virtues, to whom it belongs to work miracles. Yet it is referred, not to them, but to the archangels, according to the text
3989 (Sent. iv, D, 43). Therefore the resurrection will not be wrought by the ministry of the angels.
3990 </p>
3991 <p id="XP_Q76_A3-p4">
3992 <b>On the contrary,</b> It is stated (
3993 <a class="scripRef" id="XP_Q76_A3-p4.1" href="./asv.html#iThess.4.15" target="asv">1 Thess. 4:15</a>) that "the Lord . . . shall come down from heaven . . . with the voice of an archangel . . . and the dead shall rise again."
3994 Therefore the resurrection of the dead will be accomplished by the angelic ministry.
3995 </p>
3996 <p id="XP_Q76_A3-p5">
3997 <b>I answer that,</b> According to Augustine (De Trin. iii, 4) "just as the grosser and inferior bodies are ruled in a certain order by the more
3998 subtle and more powerful bodies, so are all bodies ruled by God by the rational spirit of life": and Gregory speaks in the
3999 same sense (Dial. iv, 6). Consequently in all God's bodily works, He employs the ministry of the angels. Now in the resurrection
4000 there is something pertaining to the transmutation of the bodies, to wit the gathering
4001 together of the mortal remains and the disposal thereof for the restoration of the human body; wherefore in this respect God
4002 will employ the ministry of the angels in the resurrection. But the soul, even as it is immediately created by God, so will
4003 it be reunited to the body immediately by God without any operation of the angels: and in like manner He Himself will glorify
4004 the body without the ministry of the angels, just as He immediately glorifies man's soul. This ministry of the angels is
4005 called their voice, according to one explanation given in the text (Sent. iv, D, 43).
4006 </p>
4007 <p id="XP_Q76_A3-p6"> Hence the Reply to the First Objection is evident from what has been said.</p>
4008 <p id="XP_Q76_A3-p7">
4009 <b>Reply to Objection 2:</b> This ministry will be exercised chiefly by one Archangel, namely Michael, who is the prince of the Church as he was of the
4010 Synagogue (
4011 <a class="scripRef" id="XP_Q76_A3-p7.1" href="./asv.html#Dan.10.13" target="asv">Dan. 10:13</a>,
4012 <a class="scripRef" id="XP_Q76_A3-p7.2" href="./asv.html#Dan.10.21" target="asv">21</a>). Yet he will act under the influence of the Virtues and the other higher orders: so that what he shall do, the higher orders
4013 will, in a way, do also. In like manner the lower angels will co-operate with him as to the resurrection of each individual
4014 to whose guardianship they were
4015 appointed: so that this voice can be ascribed either to one or to many angels.
4016 </p>
4017 <p id="XP_Q76_A3-p8"></p>
4018 <p id="XP_Q76_A3-p9"></p>
4019 <a href="summa.XP_Q76_A2.html"></a>
4020 <a href="summa.XP_Q77.html"></a>
4021 </div>
4022 <a href="summa.XP_Q75_A3.html"></a>
4023 <a href="summa.XP_Q76_A1.html"></a>
4024 </div>
4025 <div id="XP_Q77" class="div3">
4026 <a href="summa.XP_Q76_A3.html"></a>
4027 <a href="summa.XP_Q77_A1.html"></a>
4028 <h3 id="XP_Q77-p0.1">OF THE TIME AND MANNER OF THE RESURRECTION (FOUR ARTICLES)</h3>
4029 <p id="XP_Q77-p1"></p>
4030 <p id="XP_Q77-p2"> We must now consider the time and manner of the resurrection. Under this head there are four points of inquiry:</p>
4031 <p id="XP_Q77-p3"> (1) Whether the time of the resurrection should be delayed until the end of the world?</p>
4032 <p id="XP_Q77-p4"> (2) Whether that time is hidden?</p>
4033 <p id="XP_Q77-p5"> (3) Whether the resurrection will occur at night-time?</p>
4034 <p id="XP_Q77-p6"> (4) Whether it will happen suddenly?</p>
4035 <div id="XP_Q77_A1" class="div4">
4036 <a href="summa.XP_Q77.html"></a>
4037 <a href="summa.XP_Q77_A2.html"></a>
4038 <h4 id="XP_Q77_A1-p0.1">Whether the time of our resurrection should be delayed till the end of the world?</h4>
4039 <p id="XP_Q77_A1-p1"></p>
4040 <p id="XP_Q77_A1-p2">
4041 <b>Objection 1:</b> It would seem that the time of the resurrection ought not to be delayed till the end of the world, so that all may rise together.
4042 For there is more conformity between head and members than between one member and another, as there is more between cause
4043 and effect than between one effect and another. Now Christ, Who is our Head, did not delay His resurrection until the end
4044 of the world, so as to rise again together with all men. Therefore there is no need for
4045 the resurrection of the early saints to be deferred until the end of the world, so that they may rise again together with
4046 the others.
4047 </p>
4048 <p id="XP_Q77_A1-p3">
4049 <b>Objection 2:</b> Further, the resurrection of the Head is the cause of the resurrection of the members. But the resurrection of certain members
4050 that desire nobility from their being closely connected with the Head was not delayed till the end of the world, but followed
4051 immediately after Christ's resurrection, as is piously believed concerning the Blessed Virgin and John the Evangelist [*Ep.
4052 de Assump. B.V., cap. ii, among St. Jerome's works]. Therefore the resurrection of
4053 others will be so much nearer Christ's resurrection, according as they have been more conformed to Him by grace and merit.
4054 </p>
4055 <p id="XP_Q77_A1-p4">
4056 <b>Objection 3:</b> Further, the state of the New Testament is more perfect, and bears a closer resemblance to Christ, than the state of the
4057 Old Testament. Yet some of the fathers of the Old Testament rose again when Christ rose, according to
4058 <a class="scripRef" id="XP_Q77_A1-p4.1" href="./asv.html#Matt.27.52" target="asv"> Mat. 27:52</a>: "Many of the bodies of the saints, that had slept, arose." Therefore it would seem that the resurrection of the Old Testament
4059 saints should not be delayed till the end of the world, so that all may rise
4060 together.
4061 </p>
4062 <p id="XP_Q77_A1-p5">
4063 <b>Objection 4:</b> Further, there will be no numbering of years after the end of the world. Yet after the resurrection of the dead, the years
4064 are still reckoned until the resurrection of others, as appears from
4065 <a class="scripRef" id="XP_Q77_A1-p5.1" href="./asv.html#Rev.20.4" target="asv"> Apoc. 20:4,5.</a> For it is stated there that "I saw . . . the souls of them that were beheaded for the testimony of Jesus, and for the word
4066 of God," and further on: "And they lived and reigned with Christ a thousand years." And "the rest of the dead
4067 lived not till the thousand years were finished." Therefore the resurrection of all is not delayed until the end of the world,
4068 that all may rise together.
4069 </p>
4070 <p id="XP_Q77_A1-p6">
4071 <b>On the contrary,</b> It is written (
4072 <a class="scripRef" id="XP_Q77_A1-p6.1" href="./asv.html#Job.14.12" target="asv">Job 14:12</a>): "Man when he is fallen asleep shall not rise again till the heavens be broken, he shall not wake, nor rise out of his sleep,"
4073 and it is a question of the sleep of death. Therefore the resurrection of men will be delayed until the end of the world when
4074 the heavens shall be broken.
4075 </p>
4076 <p id="XP_Q77_A1-p7"> Further, it is written (
4077 <a class="scripRef" id="XP_Q77_A1-p7.1" href="./asv.html#Heb.11.39" target="asv">Heb. 11:39</a>): "All these being approved by the testimony of faith received not the promise," i.e. full beatitude of soul and body, since
4078 "God has provided something better for us, lest they should be consummated," i.e. perfected, "without us---in order that,"
4079 as a gloss observes, "through all rejoicing each one might rejoice the more." But the resurrection will not precede the glorification
4080 of bodies, because "He will reform the body
4081 of our lowness made like to the body of His glory" (
4082 <a class="scripRef" id="XP_Q77_A1-p7.2" href="./asv.html#Phil.3.21" target="asv">Phil. 3:21</a>), and the children of the resurrection will be "as the angels . . . in heaven" (
4083 <a class="scripRef" id="XP_Q77_A1-p7.3" href="./asv.html#Matt.22.30" target="asv">Mat. 22:30</a>). Therefore the resurrection will be delayed till the end of the world, when all shall rise together.
4084 </p>
4085 <p id="XP_Q77_A1-p8">
4086 <b>I answer that,</b> As Augustine states (De Trin. iii, 4) "Divine providence decreed that the grosser and lower bodies should be ruled in a certain
4087 order by the more subtle and powerful bodies": wherefore the entire matter of the lower bodies is subject to variation according
4088 to the movement of the heavenly bodies. Hence it would be contrary to the order established in things by Divine providence
4089 if the matter of lower bodies were brought to the state of incorruption, so long
4090 as there remains movement in the higher bodies. And since, according to the teaching of faith, the resurrection will bring
4091 men to immortal life conformably to Christ Who "rising again from the dead dieth now no more" (
4092 <a class="scripRef" id="XP_Q77_A1-p8.1" href="./asv.html#Rom.6.9" target="asv">Rom. 6:9</a>), the resurrection of human bodies will be delayed until the end of the world when the heavenly movement will cease. For
4093 this reason, too, certain philosophers, who held that the movement of the heavens will never cease, maintained that human
4094 souls
4095 will return to mortal bodies such as we have now---whether, as Empedocles, they stated that the soul would return to the same
4096 body at the end of the great year, or that it would return to another body; thus Pythagoras asserted that "any soul will enter
4097 any body," as stated in De Anima i, 3.
4098 </p>
4099 <p id="XP_Q77_A1-p9">
4100 <b>Reply to Objection 1:</b> Although the head is more conformed to the members by conformity of proportion (which is requisite in order that it have
4101 influence over the members) than one member is to another, yet the head has a certain causality over the members which the
4102 members have not; and in this the members differ from the head and agree with one another. Hence Christ's resurrection is
4103 an exemplar of ours, and through our faith therein there arises in us the hope of our own
4104 resurrection. But the resurrection of one of Christ's members is not the cause of the resurrection of other members, and consequently
4105 Christ's resurrection had to precede the resurrection of others who have all to rise again at the consummation of the world.
4106 </p>
4107 <p id="XP_Q77_A1-p10">
4108 <b>Reply to Objection 2:</b> Although among the members some rank higher than others and are more conformed to the Head, they do not attain to the character
4109 of headship so as to be the cause of others. Consequently greater conformity to Christ does not give them a right to rise
4110 again before others as though they were exemplar and the others exemplate, as we have said in reference to Christ's resurrection:
4111 and if it has been granted to others that their resurrection should not be
4112 delayed until the general resurrection, this has been by special privilege of grace, and not as due on account of conformity
4113 to Christ.
4114 </p>
4115 <p id="XP_Q77_A1-p11">
4116 <b>Reply to Objection 3:</b> Jerome, in a sermon on the Assumption [*Ep. x ad Paul. et Eustoch., now recognized as spurious], seems to be doubtful of
4117 this resurrection of the saints with Christ, namely as to whether, having been witnesses to the resurrection, they died again,
4118 so that theirs was a resuscitation (as in the case of Lazarus who died again) rather than a resurrection such as will be at
4119 the end of the world---or really rose again to immortal life, to live for ever in
4120 the body, and to ascend bodily into heaven with Christ, as a gloss says on
4121 <a class="scripRef" id="XP_Q77_A1-p11.1" href="./asv.html#Matt.27.52" target="asv"> Mat. 27:52.</a> The latter seems more probable, because, as Jerome says, in order that they might bear true witness to Christ's true resurrection,
4122 it was fitting that they should truly rise again. Nor was their resurrection hastened for their sake, but for the sake of
4123 bearing witness to Christ's resurrection: and that by bearing witness thereto they might lay the foundation of the faith of
4124 the New
4125 Testament: wherefore it was more fitting that it should be borne by the fathers of the Old Testament, than by those who died
4126 after the foundation of the New. It must, however, be observed that, although the Gospel mentions their resurrection before
4127 Christ's, we must take this statement as made in anticipation, as is often the case with writers of history. For none rose
4128 again with a true resurrection before Christ, since He is the "first-fruits of them that sleep" (
4129 <a class="scripRef" id="XP_Q77_A1-p11.2" href="./asv.html#iCor.15.20" target="asv">1 Cor.
4130 15:20
4131 </a>), although some were resuscitated before Christ's resurrection, as in the case of Lazarus.
4132 </p>
4133 <p id="XP_Q77_A1-p12">
4134 <b>Reply to Objection 4:</b> On account of these words, as Augustine relates (De Civ. Dei xx, 7), certain heretics asserted that there will be a first
4135 resurrection of the dead that they may reign with Christ on earth for a thousand years; whence they were called "chiliasts"
4136 or "millenarians." Hence Augustine says (De Civ. Dei xx, 7) that these words are to be understood otherwise, namely of the
4137 spiritual resurrection, whereby men shall rise again from their sins to the gift of
4138 grace: while the second resurrection is of bodies. The reign of Christ denotes the Church wherein not only martyrs but also
4139 the other elect reign, the part denoting the whole; or they reign with Christ in glory as regards all, special mention being
4140 made of the martyrs, because they especially reign after death who fought for the truth, even unto death. The number of a
4141 thousand years denotes not a fixed number, but the whole of the present time wherein the saints now reign with Christ, because
4142 the number 1,000 designates universality more than the number 100, since 100 is the square of 10, whereas 1,000 is a cube
4143 resulting from the multiplication of ten by its square, for 10 X 10 = 100, and 100 X 10 = 1,000. Again in
4144 <a class="scripRef" id="XP_Q77_A1-p12.1" href="./asv.html#Ps.104.8" target="asv"> Ps. 104:8, </a> "The word which He commanded to a thousand," i.e. all, "generations."
4145 </p>
4146 <p id="XP_Q77_A1-p13"></p>
4147 <p id="XP_Q77_A1-p14"></p>
4148 <a href="summa.XP_Q77.html"></a>
4149 <a href="summa.XP_Q77_A2.html"></a>
4150 </div>
4151 <div id="XP_Q77_A2" class="div4">
4152 <a href="summa.XP_Q77_A1.html"></a>
4153 <a href="summa.XP_Q77_A3.html"></a>
4154 <h4 id="XP_Q77_A2-p0.1">Whether the time of our resurrection is hidden?</h4>
4155 <p id="XP_Q77_A2-p1"></p>
4156 <p id="XP_Q77_A2-p2">
4157 <b>Objection 1:</b> It would seem that this time is not hidden. Because when we know exactly the beginning of a thing, we can know its end exactly,
4158 since "all things are measured by a certain period" (De Generat. ii). Now the beginning of the world is known exactly. Therefore
4159 its end can also be known exactly. But this will be the time of the resurrection and judgment. Therefore that time is not
4160 hidden.
4161 </p>
4162 <p id="XP_Q77_A2-p3">
4163 <b>Objection 2:</b> Further, it is stated (
4164 <a class="scripRef" id="XP_Q77_A2-p3.1" href="./asv.html#Rev.12.6" target="asv">Apoc. 12:6</a>) that "the woman who represents the Church had a place prepared by God, that there she might feed [Vulg.: 'they should feed
4165 her'] a thousand two hundred sixty days." Again (
4166 <a class="scripRef" id="XP_Q77_A2-p3.2" href="./asv.html#Dan.12.11" target="asv">Dan. 12:11</a>), a certain fixed number of days is mentioned, which apparently signify years, according to
4167 <a class="scripRef" id="XP_Q77_A2-p3.3" href="./asv.html#Ezek.4.6" target="asv"> Ezech. 4:6</a>: "A day for a year, yea a day for a year I have appointed to thee." Therefore the time of the end of
4168 the world and of the resurrection can be known exactly from Holy Writ.
4169 </p>
4170 <p id="XP_Q77_A2-p4">
4171 <b>Objection 3:</b> Further, the state of the New Testament was foreshadowed in the Old Testament. Now we know exactly the time wherein the state
4172 of the Old Testament endured. Therefore we can also know exactly the time wherein the state of the New Testament will endure.
4173 But the state of the New Testament will last to the end of the world, wherefore it is said (
4174 <a class="scripRef" id="XP_Q77_A2-p4.1" href="./asv.html#Matt.28.20" target="asv">Mat. 28:20</a>): "Behold I am with you . . . to the consummation of the world." Therefore the time of the end of the world
4175 and of the resurrection can be known exactly.
4176 </p>
4177 <p id="XP_Q77_A2-p5">
4178 <b>On the contrary,</b> That which is unknown to the angels will be much more unknown to men: because those things to which men attain by natural
4179 reason are much more clearly and certainly known to the angels by their natural knowledge. Moreover revelations are not made
4180 to men save by means of the angels as Dionysius asserts (Coel. Hier. iv). Now the angels have no exact knowledge of that time,
4181 as appears from
4182 <a class="scripRef" id="XP_Q77_A2-p5.1" href="./asv.html#Matt.24.36" target="asv"> Mat. 24:36</a>: "Of that day and hour no one knoweth,
4183 no not the angels of heaven." Therefore that time is hidden from men.
4184 </p>
4185 <p id="XP_Q77_A2-p6"> Further, the apostles were more cognizant of God's secrets than others who followed them, because they had "the first-fruits
4186 of the spirit" (
4187 <a class="scripRef" id="XP_Q77_A2-p6.1" href="./asv.html#Rom.8.23" target="asv">Rom. 8:23</a>)---" before others in point of time and more abundantly," as a gloss observes. And yet when they questioned our Lord about
4188 this very matter, He answered them (
4189 <a class="scripRef" id="XP_Q77_A2-p6.2" href="./asv.html#Acts.1.7" target="asv">Acts 1:7</a>): "It is not for you to know the times or moments which the Father hath put in His own power." Much more, therefore, is it
4190 hidden from
4191 others.
4192 </p>
4193 <p id="XP_Q77_A2-p7">
4194 <b>I answer that,</b> As Augustine says (Qq. lxxxiii, qu. 58) "as to the last age of the human race, which begins from our Lord's coming and lasts
4195 until the end of the world, it is uncertain of how many generations it will consist: even so old age, which is man's last
4196 age, has no fixed time according to the measure of the other ages, since sometimes alone it lasts as long a time as all the
4197 others." The reason of this is because the exact length of future time cannot be known
4198 except either by revelation or by natural reason: and the time until the resurrection cannot be reckoned by natural reason,
4199 because the resurrection and the end of the heavenly movement will be simultaneous as stated above
4200 <a id="XP_Q77_A2-p7.1" shape="rect" href="summa.XP_Q77_A1.html">(A[1])</a>. And all things that are foreseen by natural reason to happen at a fixed time are reckoned by movement: and it is impossible
4201 from the movement of the heaven to reckon its end, for since it is circular, it is for this very reason able by its
4202 nature to endure for ever: and consequently the time between this and the resurrection cannot be reckoned by natural reason.
4203 Again it cannot be known by revelation, so that all may be on the watch and ready to meet Christ: and for this reason when
4204 the apostles asked Him about this, Christ answered (
4205 <a class="scripRef" id="XP_Q77_A2-p7.2" href="./asv.html#Acts.1.7" target="asv">Acts 1:7</a>): "It is not for you to know the times or moments which the Father hath put in His own power," whereby, as Augustine says
4206 (De Civ. Dei xviii, 53): "He scatters the
4207 fingers of all calculators and bids them be still." For what He refused to tell the apostles, He will not reveal to others:
4208 wherefore all those who have been misled to reckon the aforesaid time have so far proved to be untruthful; for some, as Augustine
4209 says (De Civ. Dei xviii, 53), stated that from our Lord's Ascension to His last coming 400 years would elapse, others 500,
4210 others 1,000. The falseness of these calculators is evident, as will likewise be the falseness of those who even now cease
4211 not to calculate.
4212 </p>
4213 <p id="XP_Q77_A2-p8">
4214 <b>Reply to Objection 1:</b> When we know a thing's beginning and also its end it follows that its measure is known to us: wherefore if we know the beginning
4215 of a thing the duration of which is measured by the movement of the heaven, we are able to know its end, since the movement
4216 of heaven is known to us. But the measure of the duration of the heavenly movement is God's ordinance alone, which is unknown
4217 to us. Wherefore however much we may know its beginning, we are unable to
4218 know its end.
4219 </p>
4220 <p id="XP_Q77_A2-p9">
4221 <b>Reply to Objection 2:</b> The thousand two hundred sixty days mentioned in the Apocalypse (12:6) denote all the time during which the Church endures,
4222 and not any definite number of years. The reason whereof is because the preaching of Christ on which the Church is built lasted
4223 three years and a half, which time contains almost an equal number of days as the aforesaid number. Again the number of days
4224 appointed by Daniel does not refer to a number of years to elapse before the
4225 end of the world or until the preaching of Antichrist, but to the time of Antichrist's preaching and the duration of his persecution.
4226 </p>
4227 <p id="XP_Q77_A2-p10">
4228 <b>Reply to Objection 3:</b> Although the state of the New Testament in general is foreshadowed by the state of the Old Testament it does not follow that
4229 individuals correspond to individuals: especially since all the figures of the Old Testament were fulfilled in Christ. Hence
4230 Augustine (De Civ. Dei xviii, 52) answers certain persons who wished to liken the number of persecutions suffered by the Church
4231 to the number of the plagues of Egypt, in these words: "I do not think that
4232 the occurrences in Egypt were in their signification prophetic of these persecutions, although those who think so have shown
4233 nicety and ingenuity in adapting them severally the one to the other, not indeed by a prophetic spirit, but by the guess-work
4234 of the human mind, which sometimes reaches the truth and sometimes not." The same remarks would seem applicable to the statements
4235 of Abbot Joachim, who by means of such conjectures about the future foretold some things that were true, and in others
4236 was deceived.
4237 </p>
4238 <p id="XP_Q77_A2-p11"></p>
4239 <p id="XP_Q77_A2-p12"></p>
4240 <a href="summa.XP_Q77_A1.html"></a>
4241 <a href="summa.XP_Q77_A3.html"></a>
4242 </div>
4243 <div id="XP_Q77_A3" class="div4">
4244 <a href="summa.XP_Q77_A2.html"></a>
4245 <a href="summa.XP_Q77_A4.html"></a>
4246 <h4 id="XP_Q77_A3-p0.1">Whether the resurrection will take place at night-time?</h4>
4247 <p id="XP_Q77_A3-p1"></p>
4248 <p id="XP_Q77_A3-p2">
4249 <b>Objection 1:</b> It would seem that the resurrection will not be at night-time. For the resurrection will not be "till the heavens be broken"
4250 (
4251 <a class="scripRef" id="XP_Q77_A3-p2.1" href="./asv.html#Job.14.12" target="asv">Job 14:12</a>). Now when the heavenly movement ceases, which is signified by its breaking, there will be no time, neither night nor day.
4252 Therefore the resurrection will not be at night-time.
4253 </p>
4254 <p id="XP_Q77_A3-p3">
4255 <b>Objection 2:</b> Further, the end of a thing ought to be most perfect. Now the end of time will be then: wherefore it is said (
4256 <a class="scripRef" id="XP_Q77_A3-p3.1" href="./asv.html#Rev.10.6" target="asv">Apoc. 10:6</a>) that "time shall be no longer." Therefore time ought to be then in its most perfect disposition and consequently it should
4257 be the daytime.
4258 </p>
4259 <p id="XP_Q77_A3-p4">
4260 <b>Objection 3:</b> Further, the time should be such as to be adapted to what is done therein: wherefore (
4261 <a class="scripRef" id="XP_Q77_A3-p4.1" href="./asv.html#John.13.30" target="asv">Jn. 13:30</a>) the night is mentioned as being the time when Judas went out from the fellowship of the light. Now, all things that are
4262 hidden at the present time will then be made most manifest, because when the Lord shall come He "will bring to light the hidden
4263 things of darkness, and will make manifest the counsels of the hearts" (
4264 <a class="scripRef" id="XP_Q77_A3-p4.2" href="./asv.html#iCor.4.5" target="asv">1 Cor.
4265 4:5
4266 </a>). Therefore it ought to be during the day.
4267 </p>
4268 <p id="XP_Q77_A3-p5">
4269 <b>On the contrary,</b> Christ's resurrection is the exemplar of ours. Now Christ's resurrection was at night, as Gregory says in a homily for Easter
4270 (xxi in Evang.). Therefore our resurrection will also be at night-time.
4271 </p>
4272 <p id="XP_Q77_A3-p6"> Further, the coming of our Lord is compared to the coming of a thief into the house (
4273 <a class="scripRef" id="XP_Q77_A3-p6.1" href="./asv.html#Luke.12.39" target="asv">Lk. 12:39,40</a>). But the thief comes to the house at night-time. Therefore our Lord will also come in the night. Now, when He comes the
4274 resurrection will take place, as stated above (
4275 <a id="XP_Q77_A3-p6.2" shape="rect" href="summa.XP_Q76_A2.html">Q[76], A[2]</a>). Therefore the resurrection will be at night-time.
4276 </p>
4277 <p id="XP_Q77_A3-p7">
4278 <b>I answer that,</b> The exact time and hour at which the resurrection will be cannot be known for certain, as stated in the text (Sent. iv, D,
4279 43). Nevertheless some assert with sufficient probability that it will be towards the twilight, the moon being in the east
4280 and the sun in the west; because the sun and moon are believed to have been created in these positions, and thus their revolutions
4281 will be altogether completed by their return to the same point. Wherefore it is said
4282 that Christ arose at such an hour.
4283 </p>
4284 <p id="XP_Q77_A3-p8">
4285 <b>Reply to Objection 1:</b> When the resurrection occurs, it will not be time but the end of time; because at the very instant that the heavens will
4286 cease to move the dead will rise again. Nevertheless the stars will be in the same position as they occupy now at any fixed
4287 hour: and accordingly it is said that the resurrection will be at this or that hour.
4288 </p>
4289 <p id="XP_Q77_A3-p9">
4290 <b>Reply to Objection 2:</b> The most perfect disposition of time is said to be midday, on account of the light given by the sun. But then the city of
4291 God will need neither sun nor moon, because the glory of God will enlighten it (
4292 <a class="scripRef" id="XP_Q77_A3-p9.1" href="./asv.html#Rev.22.5" target="asv">Apoc. 22:5</a>). Wherefore in this respect it matters not whether the resurrection be in the day or in the night.
4293 </p>
4294 <p id="XP_Q77_A3-p10">
4295 <b>Reply to Objection 3:</b> That time should be adapted to manifestation as regards the things that will happen then, and to secrecy as regards the fixing
4296 of the time. Hence either may happen fittingly, namely that the resurrection be in the day or in the night.
4297 </p>
4298 <p id="XP_Q77_A3-p11"></p>
4299 <p id="XP_Q77_A3-p12"></p>
4300 <a href="summa.XP_Q77_A2.html"></a>
4301 <a href="summa.XP_Q77_A4.html"></a>
4302 </div>
4303 <div id="XP_Q77_A4" class="div4">
4304 <a href="summa.XP_Q77_A3.html"></a>
4305 <a href="summa.XP_Q78.html"></a>
4306 <h4 id="XP_Q77_A4-p0.1">Whether the resurrection will happen suddenly or by degrees?</h4>
4307 <p id="XP_Q77_A4-p1"></p>
4308 <p id="XP_Q77_A4-p2">
4309 <b>Objection 1:</b> It would seem that the resurrection will not happen suddenly but by degrees. For the resurrection of the dead is foretold
4310 (
4311 <a class="scripRef" id="XP_Q77_A4-p2.1" href="./asv.html#Ezek.37.7" target="asv">Ezech. 37:7,8</a>) where it is written: "The bones came together . . . and I saw and behold the sinews and the flesh came up upon them, and
4312 the skin was stretched out over them, but there was no spirit in them." Therefore the restoration of the bodies will precede
4313 in time their reunion with the souls, and thus the
4314 resurrection will not be sudden.
4315 </p>
4316 <p id="XP_Q77_A4-p3">
4317 <b>Objection 2:</b> Further, a thing does not happen suddenly if it require several actions following one another. Now the resurrection requires
4318 several actions following one another, namely the gathering of the ashes, the refashioning of the body, the infusion of the
4319 soul. Therefore the resurrection will not be sudden.
4320 </p>
4321 <p id="XP_Q77_A4-p4">
4322 <b>Objection 3:</b> Further, all sound is measured by time. Now the sound of the trumpet will be the cause of the resurrection, as stated above
4323 (
4324 <a id="XP_Q77_A4-p4.1" shape="rect" href="summa.XP_Q76_A2.html">Q[76], A[2]</a>). Therefore the resurrection will take time and will not happen suddenly.
4325 </p>
4326 <p id="XP_Q77_A4-p5">
4327 <b>Objection 4:</b> Further, no local movement can be sudden as stated in De Sensu et Sensato vii. Now the resurrection requires local movement
4328 in the gathering of the ashes. Therefore it will not happen suddenly.
4329 </p>
4330 <p id="XP_Q77_A4-p6">
4331 <b>On the contrary,</b> It is written (
4332 <a class="scripRef" id="XP_Q77_A4-p6.1" href="./asv.html#iCor.15.51" target="asv">1 Cor. 15:51,52</a>): "We shall all indeed rise again . . . in a moment, in the twinkling of an eye." Therefore the resurrection will be sudden.
4333 </p>
4334 <p id="XP_Q77_A4-p7"> Further, infinite power works suddenly. But the Damascene says (De Fide Orth. iv): "Thou shalt believe in the resurrection
4335 to be wrought by the power of God," and it is evident that this is infinite. Therefore the resurrection will be sudden.
4336 </p>
4337 <p id="XP_Q77_A4-p8">
4338 <b>I answer that,</b> At the resurrection something will be done by the ministry of the angels, and something immediately by the power of God,
4339 as stated above (
4340 <a id="XP_Q77_A4-p8.1" shape="rect" href="summa.XP_Q76_A3.html">Q[76], A[3]</a>). Accordingly that which is done by the ministry of the angels, will not be instantaneous, if by instant we mean an indivisible
4341 point of time, but it will be instantaneous if by instant we mean an imperceptible time. But that which will be done immediately
4342 by God's power will happen
4343 suddenly, namely at the end of the time wherein the work of the angels will be done, because the higher power brings the lower
4344 to perfection.
4345 </p>
4346 <p id="XP_Q77_A4-p9">
4347 <b>Reply to Objection 1:</b> Ezechiel spoke, like Moses to a rough people, and therefore, just as Moses divided the works of the six days into days, in
4348 order that the uncultured people might be able to understand, although all things were made together according to Augustine
4349 (Gen. ad lit. iv), so Ezechiel expressed the various things that will happen in the resurrection, although they will all happen
4350 together in an instant.
4351 </p>
4352 <p id="XP_Q77_A4-p10">
4353 <b>Reply to Objection 2:</b> Although these actions follow one another in nature, they are all together in time: because either they are together in the
4354 same instant, or one is in the instant that terminates the other.
4355 </p>
4356 <p id="XP_Q77_A4-p11">
4357 <b>Objection 3:</b> The same would seem to apply to that sound as to the forms of the sacraments, namely that the sound will produce its effect
4358 in its last instant.
4359 </p>
4360 <p id="XP_Q77_A4-p12">
4361 <b>Reply to Objection 4:</b> The gathering of the ashes which cannot be without local movement will be done by the ministry of the angels. Hence it will
4362 be in time though imperceptible on account of the facility of operation which is competent to the angels.
4363 </p>
4364 <p id="XP_Q77_A4-p13"></p>
4365 <p id="XP_Q77_A4-p14"></p>
4366 <a href="summa.XP_Q77_A3.html"></a>
4367 <a href="summa.XP_Q78.html"></a>
4368 </div>
4369 <a href="summa.XP_Q76_A3.html"></a>
4370 <a href="summa.XP_Q77_A1.html"></a>
4371 </div>
4372 <div id="XP_Q78" class="div3">
4373 <a href="summa.XP_Q77_A4.html"></a>
4374 <a href="summa.XP_Q78_A1.html"></a>
4375 <h3 id="XP_Q78-p0.1">OF THE TERM "WHEREFROM" OF THE RESURRECTION (THREE ARTICLES)</h3>
4376 <p id="XP_Q78-p1"></p>
4377 <p id="XP_Q78-p2"> We must now consider the term "wherefrom" of the resurrection; and under this head there are three points of inquiry:</p>
4378 <p id="XP_Q78-p3"> (1) Whether death is the term "wherefrom" of the resurrection in every case?</p>
4379 <p id="XP_Q78-p4"> (2) Whether ashes are, or dust?</p>
4380 <p id="XP_Q78-p5"> (3) Whether this dust has a natural inclination towards the soul?</p>
4381 <div id="XP_Q78_A1" class="div4">
4382 <a href="summa.XP_Q78.html"></a>
4383 <a href="summa.XP_Q78_A2.html"></a>
4384 <h4 id="XP_Q78_A1-p0.1">Whether death will be the term "wherefrom" of the resurrection in all cases?</h4>
4385 <p id="XP_Q78_A1-p1"></p>
4386 <p id="XP_Q78_A1-p2">
4387 <b>Objection 1:</b> It would seem that death will not be the term "wherefrom" of the resurrection in all cases. Because some shall not die but
4388 shall be clothed with immortality: for it is said in the creed that our Lord "will come to judge the living and the dead."
4389 Now this cannot refer to the time of judgment, because then all will be alive; therefore this distinction must refer to the
4390 previous time, and consequently all will not die before the judgment.
4391 </p>
4392 <p id="XP_Q78_A1-p3">
4393 <b>Objection 2:</b> Further, a natural and common desire cannot be empty and vain, but is fulfilled in some cases. Now according to the Apostle
4394 (
4395 <a class="scripRef" id="XP_Q78_A1-p3.1" href="./asv.html#iiCor.5.4" target="asv">2 Cor. 5:4</a>) it is a common desire that "we would not be unclothed but clothed upon." Therefore there will be some who will never be
4396 stripped of the body by death, but will be arrayed in the glory of the resurrection.
4397 </p>
4398 <p id="XP_Q78_A1-p4">
4399 <b>Objection 3:</b> Further, Augustine says (Enchiridion cxv) that the four last petitions of the Lord's prayer refer to the present life: and
4400 one of them is: "Forgive us our debts [Douay: 'trespasses']." Therefore the Church prays that all debts may be forgiven her
4401 in this life. Now the Church's prayer cannot be void and not granted: "If you ask the Father anything in My name, He will
4402 give it you" (
4403 <a class="scripRef" id="XP_Q78_A1-p4.1" href="./asv.html#John.16.23" target="asv">Jn. 16:23</a>). Therefore at some time of this life the Church
4404 will receive the remission of all debts: and one of the debts to which we are bound by the sin of our first parent is that
4405 we be born in original sin. Therefore at some time God will grant to the Church that men be born without original sin. But
4406 death is the punishment of original sin. Therefore at the end of the world there will be some men who will not die: and so
4407 the same conclusion follows.
4408 </p>
4409 <p id="XP_Q78_A1-p5">
4410 <b>Objection 4:</b> Further, the wise man should always choose the shortest way. Now the shortest way is for the men who shall be found living
4411 to be transferred to the impassibility of the resurrection, than for them to die first, and afterwards rise again from death
4412 to immortality. Therefore God Who is supremely wise will choose this way for those who shall be found living.
4413 </p>
4414 <p id="XP_Q78_A1-p6">
4415 <b>On the contrary,</b> It is written (
4416 <a class="scripRef" id="XP_Q78_A1-p6.1" href="./asv.html#iCor.15.36" target="asv">1 Cor. 15:36</a>): "That which thou sowest is not quickened except it die first," and he is speaking of the resurrection of the body as compared
4417 to the seed.
4418 </p>
4419 <p id="XP_Q78_A1-p7"> Further, it is written (
4420 <a class="scripRef" id="XP_Q78_A1-p7.1" href="./asv.html#iCor.15.22" target="asv">1 Cor. 15:22</a>): "As in Adam all die, so also in Christ all shall be made alive." Now all shall be made alive in Christ. Therefore all shall
4421 die in Adam: and so all shall rise again from death.
4422 </p>
4423 <p id="XP_Q78_A1-p8">
4424 <b>I answer that,</b> The saints differ in speaking on this question, as may be seen in the text (Sent. iv, D, 43). However, the safer and more
4425 common opinion is that all shall die and rise again from death: and this for three reasons. First, because it is more in accord
4426 with Divine justice, which condemned human nature for the sin of its first parent, that all who by the act of nature derive
4427 their origin from him should contract the stain of original sin, and consequently be the
4428 debtors of death. Secondly, because it is more in agreement with Divine Scripture which foretells the resurrection of all;
4429 and resurrection is not predicted properly except of that "which has fallen and perished," as the Damascene says (De Fide
4430 Orth. iv). Thirdly, because it is more in harmony with the order of nature where we find that what is corrupted and decayed
4431 is not renewed except by means of corruption: thus vinegar does not become wine unless the vinegar be corrupted and pass into
4432 the
4433 juice of the grape. Wherefore since human nature has incurred the defect of the necessity of death, it cannot return to immortality
4434 save by means of death. It is also in keeping with the order of nature for another reason, because, as it is stated in Phys.
4435 viii, 1, "the movement of heaven is as a kind of life to all existing in nature," just as the movement of the heart is a kind
4436 of life of the whole body: wherefore even as all the members become dead on the heart ceasing to move, so when the
4437 heavenly movement ceases nothing can remain living with that life which was sustained by the influence of that movement. Now
4438 such is the life by which we live now: and therefore it follows that those who shall live after the movement of the heaven
4439 comes to a standstill must depart from this life.
4440 </p>
4441 <p id="XP_Q78_A1-p9">
4442 <b>Reply to Objection 1:</b> This distinction of the dead and the living does not apply to the time itself of the judgment, nor to the whole preceding
4443 time, since all who are to be judged were living at some time, and dead at some time: but it applies to that particular time
4444 which shall precede the judgment immediately, when, to wit, the signs of the judgment shall begin to appear.
4445 </p>
4446 <p id="XP_Q78_A1-p10">
4447 <b>Reply to Objection 2:</b> The perfect desire of the saints cannot be void; but nothing prevents their conditional desire being void. Such is the desire
4448 whereby we would not be "unclothed," but "clothed upon," namely if that be possible: and this desire is called by some a "velleity."
4449 </p>
4450 <p id="XP_Q78_A1-p11">
4451 <b>Reply to Objection 3:</b> It is erroneous to say that any one except Christ is conceived without original sin, because those who would be conceived
4452 without original sin would not need the redemption which was wrought by Christ, and thus Christ would not be the Redeemer
4453 of all men [*See Editor's note which follows TP, Q[26]]. Nor can it be said that they needed not this redemption, because
4454 it was granted to them that they should be conceived without sin. For, this grace was
4455 vouchsafed---either to their parents, that the sin of nature might be healed in them (because so long as that sin remained
4456 they were unable to beget without communicating original sin)---or to nature itself which was healed. Now we must allow that
4457 every one needs the redemption of Christ personally, and not only by reason of nature, and one cannot be delivered from an
4458 evil or absolved from a debt unless one incur the debt or incur the evil: and consequently all could not reap in themselves
4459 the
4460 fruit of the Lord's prayer, unless all were born debtors and subject to evil. Hence the forgiveness of debts or delivery from
4461 evil cannot be applied to one who is born without a debt or free from evil, but only to one who is born with a debt and is
4462 afterwards delivered by the grace of Christ. Nor does it follow, if it can be asserted without error that some die not, that
4463 they are born without original sin, although death is a punishment of original sin; because God can of His mercy remit the
4464 punishment which one has incurred by a past fault, as He forgave the adulterous woman without punishment (
4465 <a class="scripRef" id="XP_Q78_A1-p11.1" href="./asv.html#John.8" target="asv">Jn. 8</a>): and in like manner He can deliver from death those who have contracted the debt of death by being born in original sin.
4466 And thus it does not follow that if they die not, therefore they were born without original sin.
4467 </p>
4468 <p id="XP_Q78_A1-p12">
4469 <b>Reply to Objection 4:</b> The shortest way is not always the one to be chosen, but only when it is more or equally adapted for attaining the end. It
4470 is not so here, as is clear from what we have said.
4471 </p>
4472 <p id="XP_Q78_A1-p13"></p>
4473 <p id="XP_Q78_A1-p14"></p>
4474 <a href="summa.XP_Q78.html"></a>
4475 <a href="summa.XP_Q78_A2.html"></a>
4476 </div>
4477 <div id="XP_Q78_A2" class="div4">
4478 <a href="summa.XP_Q78_A1.html"></a>
4479 <a href="summa.XP_Q78_A3.html"></a>
4480 <h4 id="XP_Q78_A2-p0.1">Whether all will rise again from ashes?</h4>
4481 <p id="XP_Q78_A2-p1"></p>
4482 <p id="XP_Q78_A2-p2">
4483 <b>Objection 1:</b> It would seem that all will not rise again from ashes. For Christ's resurrection is the exemplar of ours. Yet His resurrection
4484 was not from ashes, for His flesh saw not corruption according to
4485 <a class="scripRef" id="XP_Q78_A2-p2.1" href="./asv.html#Ps.15.10" target="asv"> Ps. 15:10</a>;
4486 <a class="scripRef" id="XP_Q78_A2-p2.2" href="./asv.html#Acts.2.27" target="asv"> Acts 2:27,31.</a> Therefore neither will all rise again from ashes.
4487 </p>
4488 <p id="XP_Q78_A2-p3">
4489 <b>Objection 2:</b> Further, the human body is not always burned. Yet a thing cannot be reduced to ashes unless it be burned. Therefore not all
4490 will rise again from ashes.
4491 </p>
4492 <p id="XP_Q78_A2-p4">
4493 <b>Objection 3:</b> Further, the body of a dead man is not reduced to ashes immediately after death. But some will rise again at once after death,
4494 according to the text (Sent. iv, D, 43), namely those who will be found living. Therefore all will not rise again from ashes.
4495 </p>
4496 <p id="XP_Q78_A2-p5">
4497 <b>Objection 4:</b> Further, the term "wherefrom" corresponds to the term "whereto." Now the term "whereto" of the resurrection is not the same
4498 in the good as in the wicked: "We shall all indeed rise again, but we shall not all be changed" (
4499 <a class="scripRef" id="XP_Q78_A2-p5.1" href="./asv.html#iCor.15.51" target="asv">1 Cor. 15:51</a>). Therefore the term "wherefrom" is not the same. And thus, if the wicked rise again from ashes, the good will not rise again
4500 from ashes.
4501 </p>
4502 <p id="XP_Q78_A2-p6">
4503 <b>On the contrary,</b> Haymo says (on
4504 <a class="scripRef" id="XP_Q78_A2-p6.1" href="./asv.html#Rom.5.10" target="asv"> Rom. 5:10, </a> "For if when we were enemies"): "All who are born in original sin lie under the sentence: Earth thou art and into earth shalt
4505 thou go." Now all who shall rise again at the general resurrection were born in original sin, either at their birth within
4506 the womb or at least at their birth from the womb. Therefore all will rise again from ashes.
4507 </p>
4508 <p id="XP_Q78_A2-p7"> Further, there are many things in the human body that do not truly belong to human nature. But all these will be removed.
4509 Therefore all bodies must needs be reduced to ashes.
4510 </p>
4511 <p id="XP_Q78_A2-p8">
4512 <b>I answer that,</b> The same reasons by which we have shown
4513 <a id="XP_Q78_A2-p8.1" shape="rect" href="summa.XP_Q78_A1.html">(A[1])</a> that all rise again from death prove also that at the general resurrection all will rise again from ashes, unless the contrary,
4514 such as the hastening of their resurrection, be vouchsafed to certain persons by a special privilege of grace. For just as
4515 holy writ foretells the resurrection, so does it foretell the reformation of bodies (
4516 <a class="scripRef" id="XP_Q78_A2-p8.2" href="./asv.html#Phil.3.21" target="asv">Phil. 3:21</a>). And thus it follows
4517 that even as all die that the bodies of all may be able truly to rise again, so will the bodies of all perish that they may
4518 be able to be reformed. For just as death was inflicted by Divine justice as a punishment on man, so was the decay of the
4519 body, as appears from
4520 <a class="scripRef" id="XP_Q78_A2-p8.3" href="./asv.html#Gen.3.19" target="asv">Gn. 3:19</a>, "Earth thou art and into earth shalt thou go [*Vulg.: 'Dust thou art and into dust thou shalt return']."
4521 </p>
4522 <p id="XP_Q78_A2-p9"> Moreover the order of nature requires the dissolution not only of the union of soul and body, but also of the mingling of
4523 the elements: even as vinegar cannot be brought back to the quality of wine unless it first be dissolved into the prejacent
4524 matter: for the mingling of the elements is both caused and preserved by the movement of the heaven, and when this ceases
4525 all mixed bodies will be dissolved into pure elements.
4526 </p>
4527 <p id="XP_Q78_A2-p10">
4528 <b>Reply to Objection 1:</b> Christ's resurrection is the exemplar of ours as to the term "whereto," but not as to the term "wherefrom."
4529 </p>
4530 <p id="XP_Q78_A2-p11">
4531 <b>Reply to Objection 2:</b> By ashes we mean all the remains that are left after the dissolution of the body---for two reasons. First, because it was
4532 the common custom in olden times to burn the bodies of the dead, and to keep the ashes, whence it became customary to speak
4533 of the remains of a human body as ashes. Secondly, on account of the cause of dissolution, which is the flame of the fomes
4534 [*Cf.
4535 <a id="XP_Q78_A2-p11.1" shape="rect" href="summa.FS_Q82_A3.html">FS, Q[82], A[3]</a>] whereby the human body is radically
4536 infected. Hence, in order to be cleansed of this infection the human body must needs be dissolved into its primary components:
4537 and when a thing is destroyed by fire it is said to be reduced to ashes. wherefore the name of ashes is given to those things
4538 into which the human body is dissolved.
4539 </p>
4540 <p id="XP_Q78_A2-p12">
4541 <b>Reply to Objection 3:</b> The fire that will cleanse the face of the earth will be able to reduce suddenly to ashes the bodies of those that will be
4542 found living, even as it will dissolve other mixed bodies into their prejacent matter.
4543 </p>
4544 <p id="XP_Q78_A2-p13">
4545 <b>Reply to Objection 4:</b> Movement does not take its species from its term "wherefrom" but from its term "whereto." Hence the resurrection of the saints
4546 which will be glorious must needs differ from the resurrection of the wicked which will not be glorious, in respect of the
4547 term "whereto," and not in respect of the term "wherefrom." And it often happens that the term "whereto" is not the same,
4548 whereas the term "wherefrom" is the same---for instance, a thing may be moved from
4549 blackness to whiteness and to pallor.
4550 </p>
4551 <p id="XP_Q78_A2-p14"></p>
4552 <p id="XP_Q78_A2-p15"></p>
4553 <a href="summa.XP_Q78_A1.html"></a>
4554 <a href="summa.XP_Q78_A3.html"></a>
4555 </div>
4556 <div id="XP_Q78_A3" class="div4">
4557 <a href="summa.XP_Q78_A2.html"></a>
4558 <a href="summa.XP_Q79.html"></a>
4559 <h4 id="XP_Q78_A3-p0.1">Whether the ashes from which the human body will be restored have any natural inclination towards the soul which will be united
4560 to them?
4561 </h4>
4562 <p id="XP_Q78_A3-p1"></p>
4563 <p id="XP_Q78_A3-p2">
4564 <b>Objection 1:</b> It would seem that the ashes from which the human body will be restored will have a natural inclination towards the soul
4565 which will be united to them. For if they had no inclination towards the soul, they would stand in the same relation to that
4566 soul as other ashes. Therefore it would make no difference whether the body that is to be united to that soul were restored
4567 from those ashes or from others: and this is false.
4568 </p>
4569 <p id="XP_Q78_A3-p3">
4570 <b>Objection 2:</b> Further, the body is more dependent on the soul than the soul on the body. Now the soul separated from the body is still
4571 somewhat dependent on the body, wherefore its movement towards God is retarded on account of its desire for the body, as Augustine
4572 says (Gen. ad lit. xii). Much more, therefore, has the body when separated from the soul, a natural inclination towards that
4573 soul.
4574 </p>
4575 <p id="XP_Q78_A3-p4">
4576 <b>Objection 3:</b> Further, it is written (
4577 <a class="scripRef" id="XP_Q78_A3-p4.1" href="./asv.html#Job.20.11" target="asv">Job 20:11</a>): "His bones shall be filled with the vices of his youth, and they shall sleep with him in the dust." But vices are only
4578 in the soul. Therefore there will still remain in those ashes a natural inclination towards the soul.
4579 </p>
4580 <p id="XP_Q78_A3-p5">
4581 <b>On the contrary,</b> The human body can be dissolved into the very elements, or changed into the flesh of other animals. But the elements are
4582 homogeneous, and so is the flesh of a lion or other animal. Since then in the other parts of the elements or animals there
4583 is no natural inclination to that soul, neither will there be an inclination towards the soul in those parts into which the
4584 human body has been changed. The first proposition is made evident on the authority of
4585 Augustine (Enchiridion lxxxviii): "The human body, although changed into the substance of other bodies or even into the elements,
4586 although it has become the food and flesh of any animals whatsoever, even of man, will in an instant return to that soul which
4587 erstwhile animated it, making it a living and growing man."
4588 </p>
4589 <p id="XP_Q78_A3-p6"> Further, to every natural inclination there corresponds a natural agent: else nature would fail in necessaries. Now the aforesaid
4590 ashes cannot be reunited to the same soul by any natural agent. Therefore there is not in them any natural inclination to
4591 the aforesaid reunion.
4592 </p>
4593 <p id="XP_Q78_A3-p7">
4594 <b>I answer that,</b> Opinion is threefold on this point. For some say that the human body is never dissolved into its very elements; and so there
4595 always remains in the ashes a certain force besides the elements, which gives a natural inclination to the same soul. But
4596 this assertion is in contradiction with the authority of Augustine quoted above, as well as with the senses and reason: since
4597 whatever is composed of contraries can be dissolved into its component parts. Wherefore
4598 others say that these parts of the elements into which the human body is dissolved retain more light, through having been
4599 united to the soul, and for this reason have a
4600 </p>
4601 <p id="XP_Q78_A3-p8"> natural inclination to human souls. But this again is nonsensical, since the parts of the elements are of the same nature
4602 and have an equal share of light and darkness. Hence we must say differently that in those ashes there is no natural inclination
4603 to resurrection, but only by the ordering of Divine providence, which decreed that those ashes should be reunited to the soul:
4604 it is on this account that those parts of the elements shall be reunited and not others.
4605 </p>
4606 <p id="XP_Q78_A3-p9"> Hence the Reply to the First Objection is clear.</p>
4607 <p id="XP_Q78_A3-p10">
4608 <b>Reply to Objection 2:</b> The soul separated from the body remains in the same nature that it has when united to the body. It is not so with the body,
4609 and consequently the comparison fails.
4610 </p>
4611 <p id="XP_Q78_A3-p11">
4612 <b>Reply to Objection 3:</b> These words of Job do not mean that the vices actually remain in the ashes of the dead, but that they remain according to
4613 the ordering of Divine justice, whereby those ashes are destined to the restoration of the body which will suffer eternally
4614 for the sins committed.
4615 </p>
4616 <p id="XP_Q78_A3-p12"></p>
4617 <p id="XP_Q78_A3-p13"></p>
4618 <a href="summa.XP_Q78_A2.html"></a>
4619 <a href="summa.XP_Q79.html"></a>
4620 </div>
4621 <a href="summa.XP_Q77_A4.html"></a>
4622 <a href="summa.XP_Q78_A1.html"></a>
4623 </div>
4624 <div id="XP_Q79" class="div3">
4625 <a href="summa.XP_Q78_A3.html"></a>
4626 <a href="summa.XP_Q79_A1.html"></a>
4627 <h3 id="XP_Q79-p0.1">OF THE CONDITIONS OF THOSE WHO RISE AGAIN, AND FIRST OF THEIR IDENTITY (THREE ARTICLES)</h3>
4628 <p id="XP_Q79-p1"></p>
4629 <p id="XP_Q79-p2"> In the next place we must consider the conditions of those who rise again. Here we shall consider: (1) Those which concern
4630 the good and wicked in common; (2) those which concern the good only; (3) those which concern only the wicked. Three things
4631 concern the good and wicked in common, namely their identity, their integrity, and their quality: and we shall inquire (1)
4632 about their identity; (2) about their integrity; (3) about their quality.
4633 </p>
4634 <p id="XP_Q79-p3"> Under the first head there are three points of inquiry:</p>
4635 <p id="XP_Q79-p4"> (1) Whether the body will rise again identically the same?</p>
4636 <p id="XP_Q79-p5"> (2) Whether it will be the self-same man?</p>
4637 <p id="XP_Q79-p6"> (3) Whether it is necessary that the same ashes should return to the same parts in which they were before?</p>
4638 <div id="XP_Q79_A1" class="div4">
4639 <a href="summa.XP_Q79.html"></a>
4640 <a href="summa.XP_Q79_A2.html"></a>
4641 <h4 id="XP_Q79_A1-p0.1">Whether in the resurrection the soul will be reunited to the same identical body?</h4>
4642 <p id="XP_Q79_A1-p1"></p>
4643 <p id="XP_Q79_A1-p2">
4644 <b>Objection 1:</b> It would seem that the soul will not be reunited to the same identical body at the resurrection, for "thou sowest not the
4645 body that shall be, but bare grain" (
4646 <a class="scripRef" id="XP_Q79_A1-p2.1" href="./asv.html#iCor.15.37" target="asv">1 Cor. 15:37</a>). Now the Apostle is there comparing death to sowing and resurrection to fructifying. Therefore the same body that is laid
4647 aside in death is not resumed at the resurrection.
4648 </p>
4649 <p id="XP_Q79_A1-p3">
4650 <b>Objection 2:</b> Further, to every form some matter is adapted according to its condition, and likewise to every agent some instrument. Now
4651 the body is compared to the soul as matter to form, and as instrument to agent. Since then at the resurrection the soul will
4652 not be of the same condition as now (for it will be either entirely borne away to the heavenly life to which it adhered while
4653 living in the world, or will be cast down into the life of the brutes if it lived as a
4654 brute in this world) it would seem that it will not resume the same body, but either a heavenly or a brutish body.
4655 </p>
4656 <p id="XP_Q79_A1-p4">
4657 <b>Objection 3:</b> Further, after death, as stated above (
4658 <a id="XP_Q79_A1-p4.1" shape="rect" href="summa.XP_Q78_A3.html">Q[78], A[3]</a>), the human body is dissolved into the elements. Now these elemental parts into which the human body has been dissolved do
4659 not agree with the human body dissolved into them, except in primary matter, even as any other elemental parts agree with
4660 that same body. But if the body were to be formed from those other elemental parts, it would not be described as identically
4661 the same.
4662 Therefore neither will it be the self-same body if it be restored from these parts.
4663 </p>
4664 <p id="XP_Q79_A1-p5">
4665 <b>Objection 4:</b> Further, there cannot be numerical identity where there is numerical distinction of essential parts. Now the form of the
4666 mixed body, which form is an essential part of the human body, as being its form, cannot be resumed in numerical identity.
4667 Therefore the body will not be identically the same. The minor is proved thus: That which passes away into complete nonentity
4668 cannot be resumed in identity. This is clear from the fact that there cannot be identity where
4669 there is distinction of existence: and existence, which is the act of a being, is differentiated by being interrupted, as
4670 is any interrupted act. Now the form of a mixed body passes away into complete nonentity by death, since it is a bodily form,
4671 and so also do the contrary qualities from which the mixture results. Therefore the form of a mixed body does not return in
4672 identity.
4673 </p>
4674 <p id="XP_Q79_A1-p6">
4675 <b>On the contrary,</b> It is written (
4676 <a class="scripRef" id="XP_Q79_A1-p6.1" href="./asv.html#Job.19.26" target="asv">Job 19:26</a>): "In my flesh I shall see God my Saviour [Vulg.: 'my God']," where he is speaking of the vision after the resurrection,
4677 as appears from the preceding words: "In the last day I shall rise out of the earth." Therefore the selfsame body will rise
4678 again.
4679 </p>
4680 <p id="XP_Q79_A1-p7"> Further, the Damascene says (De Fide Orth. iv, 27): "Resurrection is the second rising of that which has fallen." But the
4681 body which we have now fell by death. Therefore it will rise again the same identically.
4682 </p>
4683 <p id="XP_Q79_A1-p8">
4684 <b>I answer that,</b> on this point the philosophers erred and certain modern heretics err. For some of the philosophers allowed that souls separated
4685 from bodies are reunited to bodies, yet they erred in this in two ways. First, as to the mode of reunion, for some held the
4686 separated soul to be naturally reunited to a body by the way of generation. Secondly, as to the body to which it was reunited,
4687 for they held that this second union was not with the selfsame body that was laid
4688 aside in death, but with another, sometimes of the same, sometimes of a different species. Of a different species when the
4689 soul while existing in the body had led a life contrary to the ordering of reason: wherefore it passed after death from the
4690 body of a man into the body of some other animal to whose manner of living it had conformed in this life, for instance into
4691 the body of a dog on account of lust, into the body of a lion on account of robbery and violence, and so forth---and into
4692 a body
4693 of the same species when the soul has led a good life in the body, and having after death experienced some happiness, after
4694 some centuries began to wish to return to the body; and thus it was reunited to a human body.
4695 </p>
4696 <p id="XP_Q79_A1-p9"> This opinion arises from two false sources. The first of these is that they said that the soul is not united to the body
4697 essentially as form to matter, but only accidentally, as mover to the thing moved, [*Cf.
4698 <a id="XP_Q79_A1-p9.1" shape="rect" href="summa.FP_Q76_A1.html">FP, Q[76], A[1]</a>] or as a man to his clothes. Hence it was possible for them to maintain that the soul pre-existed before being infused into
4699 the body begotten of natural generation, as also that it is united to various bodies. The second is that
4700 they held intellect not to differ from sense except accidentally, so that man would be said to surpass other animals in intelligence,
4701 because the sensitive power is more acute in him on account of the excellence of his bodily complexion; and hence it was possible
4702 for them to assert that man's soul passes into the soul of a brute animal, especially when the human soul has been habituated
4703 to brutish actions. But these two sources are refuted by the Philosopher (De Anima ii, 1), and in consequence
4704 of these being refuted, it is clear that the above opinion is false.
4705 </p>
4706 <p id="XP_Q79_A1-p10"> In like manner the errors of certain heretics are refuted. Some of them fell into the aforesaid opinions of the philosophers:
4707 while others held that souls are reunited to heavenly bodies, or again to bodies subtle as the wind, as Gregory relates of
4708 a certain Bishop of Constantinople, in his exposition of
4709 <a class="scripRef" id="XP_Q79_A1-p10.1" href="./asv.html#Job.19.26" target="asv"> Job 19:26, </a> "In my flesh I shall see my God," etc. Moreover these same errors of heretics may be refuted by the fact that they are prejudicial
4710 to the truth
4711 of resurrection as witnessed to by Holy Writ. For we cannot call it resurrection unless the soul return to the same body,
4712 since resurrection is a second rising, and the same thing rises that falls: wherefore resurrection regards the body which
4713 after death falls rather than the soul which after death lives. And consequently if it be not the same body which the soul
4714 resumes, it will not be a resurrection, but rather the assuming of a new body.
4715 </p>
4716 <p id="XP_Q79_A1-p11">
4717 <b>Reply to Objection 1:</b> A comparison does not apply to every particular, but to some. For in the sowing of grain, the grain sown and the grain that
4718 is born thereof are neither identical, nor of the same condition, since it was first sown without a husk, yet is born with
4719 one: and the body will rise again identically the same, but of a different condition, since it was mortal and will rise in
4720 immortality.
4721 </p>
4722 <p id="XP_Q79_A1-p12">
4723 <b>Reply to Objection 2:</b> The soul rising again and the soul living in this world differ, not in essence but in respect of glory and misery, which
4724 is an accidental difference. Hence it follows that the body in rising again differs, not in identity, but in condition, so
4725 that a difference of bodies corresponds proportionally to the difference of souls.
4726 </p>
4727 <p id="XP_Q79_A1-p13">
4728 <b>Reply to Objection 3:</b> That which is understood as though it were in matter before its form remains in matter after corruption, because when that
4729 which comes afterwards is removed that which came before may yet remain. Now, as the Commentator observes on the First Book
4730 of Physics and in De Substantia Orbis, in the matter of things subject to generation and corruption, we must presuppose undeterminate
4731 dimensions, by reason of which matter is divisible, so as to be able to
4732 receive various forms in its various parts. Wherefore after the separation of the substantial form from matter, these dimensions
4733 still remain the same: and consequently the matter existing under those dimensions, whatever form it receive, is more identified
4734 with that which was generated from it, than any other part of matter existing under any form whatever. Thus the matter that
4735 will be brought back to restore the human body will be the same as that body's previous matter.
4736 </p>
4737 <p id="XP_Q79_A1-p14">
4738 <b>Reply to Objection 4:</b> Even as a simple quality is not the substantial form of an element, but its proper accident, and the disposition whereby
4739 its matter is rendered proper to such a form; so the form of a mixed body, which form is a quality resulting from simple qualities
4740 reduced to a mean, is not the substantial form of the mixed body, but its proper accident, and the disposition whereby the
4741 matter is in need of the form. Now the human body has no substantial form
4742 besides this form of the mixed body, except the rational soul, for if it had any previous substantial form, this would give
4743 it substantial being, and would establish it in the genus of substance: so that the soul would be united to a body already
4744 established in the genus of substance, and thus the soul would be compared to the body as artificial forms are to their matter,
4745 in respect of their being established in the genus of substance by their matter. Hence the union of the soul to the body
4746 would be accidental, which is the error of the ancient philosophers refuted by the Philosopher (De Anima ii, 2 [*Cf.
4747 <a id="XP_Q79_A1-p14.1" shape="rect" href="summa.FP_Q76_A1.html">FP, Q[76], A[1]</a>]). It would also follow that the human body and each of its parts would not retain their former names in the same sense,
4748 which is contrary to the teaching of the Philosopher (De Anima ii, 1). Therefore since the rational soul remains, no substantial
4749 form of the human body falls away into complete nonentity. And the variation of accidental
4750 forms does not make a difference of identity. Therefore the selfsame body will rise again, since the selfsame matter is resumed
4751 as stated in a previous reply (ad 2).
4752 </p>
4753 <p id="XP_Q79_A1-p15"></p>
4754 <p id="XP_Q79_A1-p16"></p>
4755 <a href="summa.XP_Q79.html"></a>
4756 <a href="summa.XP_Q79_A2.html"></a>
4757 </div>
4758 <div id="XP_Q79_A2" class="div4">
4759 <a href="summa.XP_Q79_A1.html"></a>
4760 <a href="summa.XP_Q79_A3.html"></a>
4761 <h4 id="XP_Q79_A2-p0.1">Whether it will be identically the same man that shall rise again?</h4>
4762 <p id="XP_Q79_A2-p1"></p>
4763 <p id="XP_Q79_A2-p2">
4764 <b>Objection 1:</b> It would seem that it will not be identically the same man that shall rise again. For according to the Philosopher (De Gener.
4765 ii): "Whatsoever things are changed in their corruptible substance are not repeated identically." Now such is man's substance
4766 in his present state. Therefore after the change wrought by death the self-same man cannot be repeated .
4767 </p>
4768 <p id="XP_Q79_A2-p3">
4769 <b>Objection 2:</b> Further, where there is a distinction of human nature there is not the same identical man: wherefore Socrates and Plato are
4770 two men and not one man, since each has his own distinct human nature. Now the human nature of one who rises again is distinct
4771 from that which he has now. Therefore he is not the same identical man. The minor can be proved in two ways. First, because
4772 human nature which is the form of the whole is not both form and substance as the soul
4773 is, but is a form only. Now such like forms pass away into complete nonentity, and consequently they cannot be restored. Secondly,
4774 because human nature results from union of parts. Now the same identical union as that which was heretofore cannot be resumed,
4775 because repetition is opposed to identity, since repetition implies number, whereas identity implies unity, and these are
4776 incompatible with one another. But resurrection is a repeated union: therefore the union is not the same, and
4777 consequently there is not the same human nature nor the same man.
4778 </p>
4779 <p id="XP_Q79_A2-p4">
4780 <b>Objection 3:</b> Further, one same man is not several animals: wherefore if it is not the same animal it is not the same identical man. Now
4781 where sense is not the same, there is not the same animal, since animal is defined from the primary sense, namely touch. But
4782 sense, as it does not remain in the separated soul (as some maintain), cannot be resumed in identity. Therefore the man who
4783 rises again will not be the same identical animal, and consequently he will not be the same
4784 man.
4785 </p>
4786 <p id="XP_Q79_A2-p5">
4787 <b>Objection 4:</b> Further, the matter of a statue ranks higher in the statue than the matter of a man does in man: because artificial things
4788 belong to the genus of substance by reason of their matter, but natural things by reason of their form, as appears from the
4789 Philosopher (Phys. ii, 1), and again from the Commentator (De Anima ii). But if a statue is remade from the same brass, it
4790 will not be the same identically. Therefore much less will it be identically the same man if
4791 he be reformed from the same ashes.
4792 </p>
4793 <p id="XP_Q79_A2-p6">
4794 <b>On the contrary,</b> It is written (
4795 <a class="scripRef" id="XP_Q79_A2-p6.1" href="./asv.html#Job.19.27" target="asv">Job 19:27</a>): "Whom I myself shall see . . . and not another," and he is speaking of the vision after the resurrection. Therefore the
4796 same identical man will rise again.
4797 </p>
4798 <p id="XP_Q79_A2-p7"> Further, Augustine says (De Trin. viii, 5) that "to rise again is naught else but to live again." Now unless the same identical
4799 man that died return to life, he would not be said to live again. Therefore he would not rise again, which is contrary to
4800 faith.
4801 </p>
4802 <p id="XP_Q79_A2-p8">
4803 <b>I answer that,</b> The necessity of holding the resurrection arises from this---that man may obtain the last end for which he was made; for
4804 this cannot be accomplished in this life, nor in the life of the separated soul, as stated above (
4805 <a id="XP_Q79_A2-p8.1" shape="rect" href="summa.XP_Q75_A1.html">Q[75], AA[1]</a>,2): otherwise man would have been made in vain, if he were unable to obtain the end for which he was made. And since it behooves
4806 the end to be obtained by the selfsame thing that was made for that end,
4807 lest it appear to be made without purpose, it is necessary for the selfsame man to rise again; and this is effected by the
4808 selfsame soul being united to the selfsame body. For otherwise there would be no resurrection properly speaking, if the same
4809 man were not reformed. Hence to maintain that he who rises again is not the selfsame man is heretical, since it is contrary
4810 to the truth of Scripture which proclaims the resurrection.
4811 </p>
4812 <p id="XP_Q79_A2-p9">
4813 <b>Reply to Objection 1:</b> The Philosopher is speaking of repetition by movement or natural change. For he shows the difference between the recurrence
4814 that occurs in generation and corruption and that which is observed in the movement of the heavens. Because the selfsame heaven
4815 by local movement returns to the beginning of its movement, since it has a moved incorruptible substance. On the other hand,
4816 things subject to generation and corruption return by generation to specific
4817 but not numerical identity, because from man blood is engendered, from blood seed, and so on until a man is begotten, not
4818 the selfsame man, but the man specifically. In like manner from fire comes air, from air water, from water earth, whence fire
4819 is produced, not the selfsame fire, but the same in species. Hence it is clear that the argument, so far as the meaning of
4820 the Philosopher is concerned, is not to the point.
4821 </p>
4822 <p id="XP_Q79_A2-p10"> We may also reply that the form of other things subject to generation and corruption is not subsistent of itself, so as to
4823 be able to remain after the corruption of the composite, as it is with the rational soul. For the soul, even after separation
4824 from the body, retains the being which accrues to it when in the body, and the body is made to share that being by the resurrection,
4825 since the being of the body and the being of the soul in the body are not distinct from one another,
4826 otherwise the union of soul and body would be accidental. Consequently there has been no interruption in the substantial being
4827 of man, as would make it impossible for the self-same man to return on account of an interruption in his being, as is the
4828 case with other things that are corrupted, the being of which is interrupted altogether, since their form remains not, and
4829 their matter remains under another being.
4830 </p>
4831 <p id="XP_Q79_A2-p11"> Nevertheless neither does the self-same man recur by natural generation, because the body of the man begotten is not composed
4832 of the whole body of his begetter: hence his body is numerically distinct, and consequently his soul and the whole man.
4833 </p>
4834 <p id="XP_Q79_A2-p12">
4835 <b>Reply to Objection 2:</b> There are two opinions about humanity and about any form of a whole. For some say that the form of the whole and the form
4836 of the part are really one and the same: but that it is called the form of the part inasmuch as it perfects the matter, and
4837 the form of the whole inasmuch as the whole specific nature results therefrom. According to this opinion humanity is really
4838 nothing else than the rational soul: and so, since the selfsame rational soul is
4839 resumed, there will be the same identical humanity, which will remain even after death, albeit not under the aspect of humanity,
4840 because the composite does not derive the specific nature from a separated humanity.
4841 </p>
4842 <p id="XP_Q79_A2-p13"> The other opinion, which seems nearer the truth, is Avicenna's, according to whom the form of the whole is not the form of
4843 a part only, nor some other form besides the form of the part, but is the whole resulting from the composition of form and
4844 matter, embracing both within itself. This form of the whole is called the essence or quiddity. Since then at the resurrection
4845 there will be the selfsame body, and the selfsame rational soul, there will be, of necessity, the same
4846 humanity.
4847 </p>
4848 <p id="XP_Q79_A2-p14"> The first argument proving that there will be a distinction of humanity was based on the supposition that humanity is some
4849 distinct form supervening form and matter; which is false.
4850 </p>
4851 <p id="XP_Q79_A2-p15"> The second reason does not disprove the identity of humanity, because union implies action or passion, and though there be
4852 a different union, this cannot prevent the identity of humanity, because the action and passion from which humanity resulted
4853 are not of the essence of humanity, wherefore a distinction on their part does not involve a distinction of humanity: for
4854 it is clear that generation and resurrection are not the self-same movement. Yet the identity of the rising man
4855 with the begotten man is not hindered for this reason: and in like manner neither is the identity of humanity prevented if
4856 we take union for the relation itself: because this relation is not essential to but concomitant with humanity, since humanity
4857 is not one of those forms that are composition or order (Phys. ii, 1), as are the forms of things produced by art, so that
4858 if there be another distinct composition there is another distinct form of a house.
4859 </p>
4860 <p id="XP_Q79_A2-p16">
4861 <b>Reply to Objection 3:</b> This argument affords a very good proof against those who held a distinction between the sensitive and rational souls in
4862 man: because in that case the sensitive soul in man would not be incorruptible, as neither is it in other animals; and consequently
4863 in the resurrection there would not be the same sensitive soul, and consequently neither the same animal nor the same man.
4864 </p>
4865 <p id="XP_Q79_A2-p17"> But if we assert that in man the same soul is by its substance both rational and sensitive, we shall encounter no difficulty
4866 in this question, because animal is defined from sense, i.e. the sensitive soul as from its essential form: whereas from sense,
4867 i.e. the sensitive power, we know its definition as from an accidental form "that contributes more than another to our knowledge
4868 of the quiddity" (De Anima i, 1). Accordingly after death there remains the sensitive soul, even as
4869 the rational soul, according to its substance: whereas the sensitive powers, according to some, do not remain. And since these
4870 powers are accidental properties, diversity on their part cannot prevent the identity of the whole animal, not even of the
4871 animal's parts: nor are powers to be called perfections or acts of organs unless as principles of action, as heat in fire.
4872 </p>
4873 <p id="XP_Q79_A2-p18">
4874 <b>Reply to Objection 4:</b> A statue may be considered in two ways, either as a particular substance, or as something artificial. And since it is placed
4875 in the genus of substance by reason of its matter, it follows that if we consider it as a particular substance, it is the
4876 selfsame statue that is remade from the same matter. On the other hand, it is placed in the genus of artificial things inasmuch
4877 as it has an accidental form which, if the statue be destroyed, passes away
4878 also. Consequently it does not return identically the same, nor can the statue be identically the same. But man's form, namely
4879 the soul, remains after the body has perished: wherefore the comparison fails.
4880 </p>
4881 <p id="XP_Q79_A2-p19"></p>
4882 <p id="XP_Q79_A2-p20"></p>
4883 <a href="summa.XP_Q79_A1.html"></a>
4884 <a href="summa.XP_Q79_A3.html"></a>
4885 </div>
4886 <div id="XP_Q79_A3" class="div4">
4887 <a href="summa.XP_Q79_A2.html"></a>
4888 <a href="summa.XP_Q80.html"></a>
4889 <h4 id="XP_Q79_A3-p0.1">Whether the ashes of the human body must needs, by the resurrection, return to the same parts of the body that were dissolved
4890 into them?
4891 </h4>
4892 <p id="XP_Q79_A3-p1"></p>
4893 <p id="XP_Q79_A3-p2">
4894 <b>Objection 1:</b> It would seem necessary for the ashes of the human body to return, by the resurrection, to the same parts that were dissolved
4895 into them. For, according to the Philosopher, "as the whole soul is to the whole body, so is a part of the soul to a part
4896 of the body, as sight to the pupil" (De Anima ii, 1). Now it is necessary that after the resurrection the body be resumed
4897 by the same soul. Therefore it is also necessary for the same parts of the body to return to
4898 the same limbs, in which they were perfected by the same parts of the soul.
4899 </p>
4900 <p id="XP_Q79_A3-p3">
4901 <b>Objection 2:</b> Further, difference of matter causes difference of identity. But if the ashes return not to the same parts, each part will
4902 not be remade from the same matter of which it consisted before. Therefore they will not be the same identically. Now if the
4903 parts are different the whole will also be different, since parts are to the whole as matter is to form (Phys. ii, 3). Therefore
4904 it will not be the self-same man; which is contrary to the truth of the
4905 resurrection.
4906 </p>
4907 <p id="XP_Q79_A3-p4">
4908 <b>Objection 3:</b> Further, the resurrection is directed to the end that man may receive the meed of his works. Now different parts of the body
4909 are employed in different works, whether of merit or of demerit. Therefore at the resurrection each part must needs return
4910 to its former state that it may be rewarded in due measure.
4911 </p>
4912 <p id="XP_Q79_A3-p5">
4913 <b>On the contrary,</b> Artificial things are more dependent on their matter than natural things. Now in artificial things, in order that the same
4914 artificial thing be remade, from the same matter, there is no need for the parts to be brought back to the same position.
4915 Neither therefore is it necessary in man.
4916 </p>
4917 <p id="XP_Q79_A3-p6"> Further, change of an accident does not cause a change of identity. Now the situation of parts is an accident. Therefore
4918 its change in a man does not cause a change of identity.
4919 </p>
4920 <p id="XP_Q79_A3-p7">
4921 <b>I answer that,</b> In this question it makes a difference whether we ask what can be done without prejudice to identity, and what will be done
4922 for the sake of congruity. As regards the first it must be observed that in man we may speak of parts in two ways: first as
4923 of the various parts of a homogeneous whole, for instance the various parts of flesh, or the various parts of bone; secondly,
4924 as of various parts of various species of a heterogeneous whole, for instance bone and
4925 flesh. Accordingly if it be said that one part of matter will return to another part of the same species, this causes no change
4926 except in the position of the parts: and change of position of parts does not change the species in homogeneous wholes: and
4927 so if the matter of one part return to another part, this is nowise prejudicial to the identity of the whole. Thus is it in
4928 the example given in the text (Sent. iv, D, 44), because a statue, after being remade, is identically the same, not as to
4929 its form, but as to its matter, in respect of which it is a particular substance, and in this way a statue is homogeneous,
4930 although it is not according to its artificial form. But if it be said that the matter of one part returns to another part
4931 of another species, it follows of necessity that there is a change not only in the position of parts, but also in their identity:
4932 yet so that the whole matter, or something belonging to the truth of human nature in one is transferred to another. but not
4933 if what was superfluous in one part is transferred to another. Now the identity of parts being taken away, the identity of
4934 the whole is removed, if we speak of essential parts, but not if we speak of accidental parts, such as hair and nails, to
4935 which apparently Augustine refers (De Civ. Dei xxii). It is thus clear how the transference of matter from one part of another
4936 destroys the identity, and how it does not.
4937 </p>
4938 <p id="XP_Q79_A3-p8"> But speaking of the congruity, it is more probable that even the parts will retain their position at the resurrection, especially
4939 as regards the essential and organic parts, although perhaps not as regards the accidental parts, such as nails and hair.
4940 </p>
4941 <p id="XP_Q79_A3-p9">
4942 <b>Reply to Objection 1:</b> This argument considers organic or heterogeneous parts, but no homogeneous or like parts.
4943 </p>
4944 <p id="XP_Q79_A3-p10">
4945 <b>Reply to Objection 2:</b> A change in the position of the parts of matter does not cause a change of identity, although difference of matter does.
4946 </p>
4947 <p id="XP_Q79_A3-p11">
4948 <b>Reply to Objection 3:</b> Operation, properly speaking, is not ascribed to the part but to the whole, wherefore the reward is due, not to the part
4949 but to the whole.
4950 </p>
4951 <p id="XP_Q79_A3-p12"></p>
4952 <p id="XP_Q79_A3-p13"></p>
4953 <a href="summa.XP_Q79_A2.html"></a>
4954 <a href="summa.XP_Q80.html"></a>
4955 </div>
4956 <a href="summa.XP_Q78_A3.html"></a>
4957 <a href="summa.XP_Q79_A1.html"></a>
4958 </div>
4959 <div id="XP_Q80" class="div3">
4960 <a href="summa.XP_Q79_A3.html"></a>
4961 <a href="summa.XP_Q80_A1.html"></a>
4962 <h3 id="XP_Q80-p0.1">OF THE INTEGRITY OF THE BODIES IN THE RESURRECTION (FIVE ARTICLES)</h3>
4963 <p id="XP_Q80-p1"></p>
4964 <p id="XP_Q80-p2"> We must next consider the integrity of the bodies in the resurrection. Under this head there are five points of inquiry:</p>
4965 <p id="XP_Q80-p3"> (1) Whether all the members of the human body will rise again therein?</p>
4966 <p id="XP_Q80-p4"> (2) Whether the hair and nails will?</p>
4967 <p id="XP_Q80-p5"> (3) Whether the humors will?</p>
4968 <p id="XP_Q80-p6"> (4) Whether whatever the body contained belonging to the truth of human nature will rise again?</p>
4969 <p id="XP_Q80-p7"> (5) Whether whatever it contained materially will rise again?</p>
4970 <div id="XP_Q80_A1" class="div4">
4971 <a href="summa.XP_Q80.html"></a>
4972 <a href="summa.XP_Q80_A2.html"></a>
4973 <h4 id="XP_Q80_A1-p0.1">Whether all the members of the human body will rise again?</h4>
4974 <p id="XP_Q80_A1-p1"></p>
4975 <p id="XP_Q80_A1-p2">
4976 <b>Objection 1:</b> It would seem that not all the members of the human body will rise again. For if the end be done away it is useless to repair
4977 the means. Now the end of each member is its act. Since then nothing useless is done in the Divine works, and since the use
4978 of certain members is not fitting to man after the resurrection, especially the use of the genital members, for then they
4979 "shall neither marry, nor be married" (
4980 <a class="scripRef" id="XP_Q80_A1-p2.1" href="./asv.html#Matt.22.30" target="asv">Mat. 22:30</a>), it would seem that
4981 not all the members shall rise again.
4982 </p>
4983 <p id="XP_Q80_A1-p3">
4984 <b>Objection 2:</b> Further, the entrails are members: and yet they will not rise again. For they can neither rise full, since thus they contain
4985 impurities, nor empty, since nothing is empty in nature. Therefore the members shall not all rise again.
4986 </p>
4987 <p id="XP_Q80_A1-p4">
4988 <b>Objection 3:</b> Further, the body shall rise again that it may be rewarded for the works which the soul did through it. Now the member of
4989 which a thief has been deprived for theft, and who has afterwards done penance and is saved, cannot be rewarded at the resurrection,
4990 neither for any good deed, since it has not co-operated in any, nor for evil deeds, since the punishment of the member would
4991 redound to the punishment of man. Therefore the members will not all rise again.
4992 </p>
4993 <p id="XP_Q80_A1-p5">
4994 <b>On the contrary,</b> The other members belong more to the truth of human nature than hair and nails. Yet these will be restored to man at the
4995 resurrection according to the text (Sent. iv, D, 4). Much more therefore does this apply to the other members.
4996 </p>
4997 <p id="XP_Q80_A1-p6"> Further, "The works of God are perfect" (
4998 <a class="scripRef" id="XP_Q80_A1-p6.1" href="./asv.html#Deut.32.4" target="asv">Dt. 32:4</a>). But the resurrection will be the work of God. Therefore man will be remade perfect in all his members.
4999 </p>
5000 <p id="XP_Q80_A1-p7">
5001 <b>I answer that,</b> As stated in De Anima ii, 4, "the soul stands in relation to the body not only as its form and end, but also as efficient
5002 cause." For the soul is compared to the body as art to the thing made by art, as the Philosopher says (De Anim. Gener. ii,
5003 4), and whatever is shown forth explicitly in the product of art is all contained implicitly and originally in the art. In
5004 like manner whatever appears in the parts of the body is all contained originally and, in a
5005 way, implicitly in the soul. Thus just as the work of an art would not be perfect, if its product lacked any of the things
5006 contained in the art, so neither could man be perfect, unless the whole that is contained enfolded in the soul be outwardly
5007 unfolded in the body, nor would the body correspond in full proportion to the soul. Since then at the resurrection it behooves
5008 man's body to correspond entirely to the soul, for it will not rise again except according to the relation it bears to the
5009 rational soul, it follows that man also must rise again perfect, seeing that he is thereby repaired in order that he may obtain
5010 his ultimate perfection. Consequently all the members that are now in man's body must needs be restored at the resurrection.
5011 </p>
5012 <p id="XP_Q80_A1-p8">
5013 <b>Reply to Objection 1:</b> The members may be considered in two ways in relation to the soul: either according to the relation of matter to form, or
5014 according to the relation of instrument to agent, since "the whole body is compared to the whole soul in the same way as one
5015 part is to another" (De Anima ii, 1). If then the members be considered in the light of the first relationship, their end
5016 is not operation, but rather the perfect being of the species, and this is also
5017 required after the resurrection: but if they be considered in the light of the second relationship, then their end is operation.
5018 And yet it does not follow that when the operation fails the instrument is useless, because an instrument serves not only
5019 to accomplish the operation of the agent, but also to show its virtue. Hence it will be necessary for the virtue of the soul's
5020 powers to be shown in their bodily instruments, even though they never proceed to action, so that the wisdom of God be
5021 thereby glorified.
5022 </p>
5023 <p id="XP_Q80_A1-p9">
5024 <b>Reply to Objection 2:</b> The entrails will rise again in the body even as the other members: and they will be filled not with vile superfluities but
5025 with goodly humors.
5026 </p>
5027 <p id="XP_Q80_A1-p10">
5028 <b>Reply to Objection 3:</b> The acts whereby we merit are not the acts, properly speaking, of hand or foot but of the whole man; even as the work of
5029 art is ascribed not to the instrument but to the craftsman. Therefore though the member which was cut off before a man's repentance
5030 did not co-operate with him in the state wherein he merits glory, yet man himself merits that the whole man may be rewarded,
5031 who with his whole being serves God.
5032 </p>
5033 <p id="XP_Q80_A1-p11"></p>
5034 <p id="XP_Q80_A1-p12"></p>
5035 <a href="summa.XP_Q80.html"></a>
5036 <a href="summa.XP_Q80_A2.html"></a>
5037 </div>
5038 <div id="XP_Q80_A2" class="div4">
5039 <a href="summa.XP_Q80_A1.html"></a>
5040 <a href="summa.XP_Q80_A3.html"></a>
5041 <h4 id="XP_Q80_A2-p0.1">Whether the hair and nails will rise again in the human body?</h4>
5042 <p id="XP_Q80_A2-p1"></p>
5043 <p id="XP_Q80_A2-p2">
5044 <b>Objection 1:</b> It would seem that the hair and nails will not rise again in the human body. For just as hair and nails result from the surplus
5045 of food, so do urine, sweat and other superfluities or dregs. But these will not rise again with the body. Neither therefore
5046 will hair and nails.
5047 </p>
5048 <p id="XP_Q80_A2-p3">
5049 <b>Objection 2:</b> Further, of all the superfluities that are produced from food, seed comes nearest to the truth of human nature, since though
5050 superfluous it is needed. Yet seed will not rise again in the human body. Much less therefore will hair and nails.
5051 </p>
5052 <p id="XP_Q80_A2-p4">
5053 <b>Objection 3:</b> Further, nothing is perfected by a rational soul that is not perfected by a sensitive soul. But hair and nails are not perfected
5054 by a sensitive soul, for "we do not feel with them" (De Anima i, 5; iii, 13). Therefore since the human body rises not again
5055 except because it is perfected by a rational soul, it would seem that the hair and nails will not rise again.
5056 </p>
5057 <p id="XP_Q80_A2-p5">
5058 <b>On the contrary,</b> It is written (
5059 <a class="scripRef" id="XP_Q80_A2-p5.1" href="./asv.html#Luke.21.18" target="asv">Lk. 21:18</a>): "A hair of your head shall not perish."
5060 </p>
5061 <p id="XP_Q80_A2-p6"> Further, hair and nails were given to man as an ornament. Now the bodies of men, especially of the elect, ought to rise again
5062 with all their adornment. Therefore they ought to rise again with the hair.
5063 </p>
5064 <p id="XP_Q80_A2-p7">
5065 <b>I answer that,</b> The soul is to the animated body, as art is to the work of art, and is to the parts of the body as art to its instruments:
5066 wherefore an animated body is called an organic body. Now art employs certain instruments for the accomplishment of the work
5067 intended, and these instruments belong to the primary intention of art: and it also uses other instruments for the safe-keeping
5068 of the principal instruments, and these belong to the secondary intention of art: thus
5069 the art of warfare employs a sword for fighting, and a sheath for the safe-keeping of the sword. And so among the parts of
5070 an animated body, some are directed to the accomplishment of the souls' operations, for instance the heart, liver, hand, foot;
5071 while others are directed to the safe-keeping of the other parts as leaves to cover fruit; and thus hair and nails are in
5072 man for the protection of other parts. Consequently, although they do not belong to the primary perfection of the human body,
5073 they belong to the secondary perfection: and since man will rise again with all the perfections of his nature, it follows
5074 that hair and nails will rise again in him.
5075 </p>
5076 <p id="XP_Q80_A2-p8">
5077 <b>Reply to Objection 1:</b> Those superfluities are voided by nature, as being useful for nothing. Hence they do not belong to the perfection of the
5078 human body. It is not so with the superfluities which nature reserves for the production of hair and nails which she needs
5079 for the protection of the members.
5080 </p>
5081 <p id="XP_Q80_A2-p9">
5082 <b>Reply to Objection 2:</b> Seed is not required for the perfection of the individual, as hair and nails are, but only for the protection of the species.
5083 </p>
5084 <p id="XP_Q80_A2-p10">
5085 <b>Reply to Objection 3:</b> Hair and nails are nourished and grow, and so it is clear that they share in some operation, which would not be possible
5086 unless they were parts in some way perfected by the soul. And since in man there is but one soul, namely the rational soul,
5087 it is clear that they are perfected by the rational soul, although not so far as to share in the operation of sense, as neither
5088 do bones, and yet it is certain that these will rise again and that they belong to
5089 the integrity of the individual.
5090 </p>
5091 <p id="XP_Q80_A2-p11"></p>
5092 <p id="XP_Q80_A2-p12"></p>
5093 <a href="summa.XP_Q80_A1.html"></a>
5094 <a href="summa.XP_Q80_A3.html"></a>
5095 </div>
5096 <div id="XP_Q80_A3" class="div4">
5097 <a href="summa.XP_Q80_A2.html"></a>
5098 <a href="summa.XP_Q80_A4.html"></a>
5099 <h4 id="XP_Q80_A3-p0.1">Whether the humors will rise again in the body?</h4>
5100 <p id="XP_Q80_A3-p1"></p>
5101 <p id="XP_Q80_A3-p2">
5102 <b>Objection 1:</b> It would seem that the humors will not rise again in the body. For it is written (
5103 <a class="scripRef" id="XP_Q80_A3-p2.1" href="./asv.html#iCor.15.50" target="asv">1 Cor. 15:50</a>): "Flesh and blood cannot possess the kingdom of God." Now blood is the chief humor. Therefore it will not rise again in
5104 the blessed, who will possess the kingdom of God, and much less in others.
5105 </p>
5106 <p id="XP_Q80_A3-p3">
5107 <b>Objection 2:</b> Further, humors are intended to make up for the waste. Now after the resurrection there will be no waste. Therefore the body
5108 will not rise again with humors.
5109 </p>
5110 <p id="XP_Q80_A3-p4">
5111 <b>Objection 3:</b> Further, that which is in process of generation in the human body is not yet perfected by the rational soul. Now the humors
5112 are still in process of generation because they are potentially flesh and bone. Therefore they are not yet perfected by the
5113 rational soul. Now the human body is not directed to the resurrection except in so far as it is perfected by the rational
5114 soul. Therefore the humors will not rise again.
5115 </p>
5116 <p id="XP_Q80_A3-p5">
5117 <b>On the contrary,</b> Whatever enters into the constitution of the human body will rise again with it. Now this applies to the humors, as appears
5118 from the statement of Augustine (De Spir. et Anima xv) that "the body consists of functional members; the functional members
5119 of homogeneous parts; and the homogeneous parts of humors." Therefore the humors will rise again in the body.
5120 </p>
5121 <p id="XP_Q80_A3-p6"> Further, our resurrection will be conformed to the resurrection of Christ. Now in Christ's resurrection His blood rose again,
5122 else the wine would not now be changed into His blood in the Sacrament of the altar. Therefore the blood will rise again in
5123 us also, and in like manner the other humors.
5124 </p>
5125 <p id="XP_Q80_A3-p7">
5126 <b>I answer that,</b> Whatever belongs to the integrity of human nature in those who take part in the resurrection will rise again, as stated above
5127 (
5128 <a id="XP_Q80_A3-p7.1" shape="rect" href="summa.XP_Q80_A1.html">AA[1]</a>,2). Hence whatever humidity of the body belongs to the integrity of human nature must needs rise again in man. Now there
5129 is a threefold humidity in man. There is one which occurs as receding from the perfection of the individual---either because
5130 it is on the way to corruption, and is voided by nature,
5131 for instance urine, sweat, matter, and so forth---or because it is directed by nature to the preservation of the species in
5132 some individual, either by the act of the generative power, as seed, or by the act of the nutritive power, as milk. None of
5133 these humidities will rise again, because they do not belong to the perfection of the person rising again.
5134 </p>
5135 <p id="XP_Q80_A3-p8"> The second kind of humidity is one that has not yet reached its ultimate perfection, which nature achieves in the individual,
5136 yet it is directed thereto by nature: and this is of two kinds. For there is one kind that has a definite form and is contained
5137 among the parts of the body, for instance the blood and the other humors which nature has directed to the members that are
5138 produced or nourished therefrom: and yet they have certain definite forms like the other parts of the
5139 body, and consequently will rise again with the other parts of the body: while another kind of humidity is in transition from
5140 form to form, namely from the form of humor to the form of member. Humidities of this kind will not rise again, because after
5141 the resurrection each part of the body will be established in its form, so that one will not pass into another. Wherefore
5142 this humidity that is actually in transition from one form to another will not rise again. Now this humidity may be
5143 considered in a twofold state---either as being at the beginning of its transformation, and thus it is called "ros," namely
5144 the humidity that is found in the cavities of the smaller veins---or as in the course of transformation and already beginning
5145 to undergo alteration, and thus it is called "cambium": but in neither state will it rise again. The third kind of humidity
5146 is that which has already reached its ultimate perfection that nature intends in the body of the individual, and has already
5147 undergone transformation and become incorporate with the members. This is called "gluten," and since it belongs to the members
5148 it will rise again just as the members will.
5149 </p>
5150 <p id="XP_Q80_A3-p9">
5151 <b>Reply to Objection 1:</b> In these words of the Apostle flesh and blood do not denote the substance of flesh and blood but deeds of flesh and blood,
5152 which are either deeds of sin or the operations of the animal life. Or we may say with Augustine in his letter to Consentius
5153 (Ep. cxlvi) that "flesh and blood here signify the corruption which is now predominant in flesh and blood"; wherefore the
5154 Apostle's words continue: "Neither shall corruption possess incorruption."
5155 </p>
5156 <p id="XP_Q80_A3-p10">
5157 <b>Reply to Objection 2:</b> Just as the members that serve for generation will be after the resurrection for the integrity of human nature, and not for
5158 the operation accomplished now by them, so will the humors be in the body not to make up for waste, but to restore the integrity
5159 of human nature and to show forth its natural power.
5160 </p>
5161 <p id="XP_Q80_A3-p11">
5162 <b>Reply to Objection 3:</b> Just as the elements are in the course of generation in relation to mixed bodies, because they are their matter, yet not
5163 so as to be always in transition when in the mixed body, so too are the humors in relation to the members. And for this reason
5164 as the elements in the parts of the universe have definite forms, by reason of which they, like mixed bodies, belong to the
5165 perfection of the universe, so too the humors belong to the perfection of the human
5166 body, just as the other parts do, although they do not reach its entire perfection, as the other parts do, and although the
5167 elements have not perfect forms as mixed bodies have. But as all the parts of the universe receive their perfection from God,
5168 not equally, but each one according to its mode, so too the humors are in some way perfected by the rational soul, yet not
5169 in the same measure as the more perfect parts.
5170 </p>
5171 <p id="XP_Q80_A3-p12"></p>
5172 <p id="XP_Q80_A3-p13"></p>
5173 <a href="summa.XP_Q80_A2.html"></a>
5174 <a href="summa.XP_Q80_A4.html"></a>
5175 </div>
5176 <div id="XP_Q80_A4" class="div4">
5177 <a href="summa.XP_Q80_A3.html"></a>
5178 <a href="summa.XP_Q80_A5.html"></a>
5179 <h4 id="XP_Q80_A4-p0.1">Whether whatever in the body belonged to the truth of human nature will rise again in it?</h4>
5180 <p id="XP_Q80_A4-p1"></p>
5181 <p id="XP_Q80_A4-p2">
5182 <b>Objection 1:</b> It would seem that what was in the body, belonging to the truth of human nature, will not all rise again in it. For food
5183 is changed into the truth of human nature. Now sometimes the flesh of the ox or of other animals is taken as food. Therefore
5184 if whatever belonged to the truth of human nature will rise again, the flesh of the ox or of other animals will also rise
5185 again: which is inadmissible.
5186 </p>
5187 <p id="XP_Q80_A4-p3">
5188 <b>Objection 2:</b> Further, Adam's rib belonged to the truth of human nature in him, as ours does in us. But Adam's rib will rise again not
5189 in Adam but in Eve, else Eve would not rise again at all since she was made from that rib. Therefore whatever belonged in
5190 man to the truth of human nature will not all rise again in him.
5191 </p>
5192 <p id="XP_Q80_A4-p4">
5193 <b>Objection 3:</b> Further, it is impossible for the same thing from different men to rise again. Yet it is possible for something in different
5194 men to belong to the truth of human nature, for instance if a man were to partake of human flesh which would be changed into
5195 his substance. Therefore there will not rise again in man whatever belonged in him to the truth of human nature.
5196 </p>
5197 <p id="XP_Q80_A4-p5">
5198 <b>Objection 4:</b> Further, if it be said that not all the flesh partaken of belongs to the truth of human nature and that consequently some
5199 of it may possibly rise again in the one man and some in the other---on the contrary: That which is derived from one's parents
5200 would especially seem to belong to the truth of human nature. But if one who partook of nothing but human flesh were to beget
5201 children that which his child derives from him must needs be of the flesh of other men
5202 partaken of by his father, since the seed is from the surplus of food, as the Philosopher proves (De Gen. Animal. i). Therefore
5203 what belongs to the truth of human nature in that child belonged also to the truth of human nature in other men of whose flesh
5204 his father had partaken.
5205 </p>
5206 <p id="XP_Q80_A4-p6">
5207 <b>Objection 5:</b> Further, if it be said that what was changed into seed was not that which belong to the truth of human nature in the flesh
5208 of the men eaten, but something not belonging to the truth of human nature---on the contrary: Let us suppose that some one
5209 is fed entirely on embryos in which seemingly there is nothing but what belongs to the truth of human nature since whatever
5210 is in them is derived from the parents. If then the surplus food be changed into seed, that
5211 which belonged to the truth of human nature in the embryos---and after these have received a rational soul, the resurrection
5212 applies to them---must needs belong to the truth of human nature in the child begotten of that seed. And thus, since the same
5213 cannot rise again in two subjects, it will be impossible for whatever belonged to the truth of human nature in both to rise
5214 again in both of them.
5215 </p>
5216 <p id="XP_Q80_A4-p7">
5217 <b>On the contrary,</b> Whatever belonged to the truth of human nature was perfected by the rational soul. Now it is through being perfected by the
5218 rational soul that the human body is directed to the resurrection. Therefore whatever belonged to the truth of human nature
5219 will rise again in each one.
5220 </p>
5221 <p id="XP_Q80_A4-p8"> Further, if anything belonging to the truth of human nature in a man be taken from his body, this will not be the perfect
5222 body of a man. Now all imperfection of a man will be removed at the resurrection, especially in the elect, to whom it was
5223 promised (
5224 <a class="scripRef" id="XP_Q80_A4-p8.1" href="./asv.html#Luke.21.18" target="asv">Lk. 21:18</a>) that not a hair of their head should perish. Therefore whatever belonged to the truth of human nature in a man will rise
5225 again in him.
5226 </p>
5227 <p id="XP_Q80_A4-p9">
5228 <b>I answer that,</b> "Everything is related to truth in the same way as to being" (Metaph. ii), because a thing is true when it is as it appears
5229 to him who actually knows it. For this reason Avicenna (Metaph. ii) says that "the truth of anything is a property of the
5230 being immutably attached thereto." Accordingly a thing is said to belong to the truth of human nature, because it belongs
5231 properly to the being of human nature, and this is what shares the form of human nature, just
5232 as true gold is what has the true form of gold whence gold derives its proper being. In order therefore to see what it is
5233 that belongs to the truth of human nature, we must observe that there have been three opinions on the question. For some have
5234 maintained that nothing begins anew to belong to the truth of human nature and that whatever belongs to the truth of human
5235 nature, all of it belonged to the truth of human nature when this was created; and that this multiplies by itself, so that
5236 it is
5237 possible for the seed whereof the child is begotten to be detached therefrom by the begetter, and that again the detached
5238 part multiplies in the child, so that he reaches perfect quantity by growth, and so on, and that thus was the whole human
5239 race multiplied. Wherefore according to this opinion, whatever is produced by nourishment. although it seem to have the appearance
5240 of flesh and blood, does not belong to the truth of human nature.
5241 </p>
5242 <p id="XP_Q80_A4-p10"> Others held that something new is added to the truth of human nature by the natural transformation of the food into the human
5243 body, if we consider the truth of human nature in the species to the preservation of which the act of the generative power
5244 is directed: but that if we consider the truth of human nature in the individual, to the preservation and perfection of which
5245 the act of the nutritive power is directed, that which is added by food belongs to the truth of the human
5246 nature of the individual, not primarily but secondarily. For they assert that the truth of human nature, first and foremost,
5247 consists in the radical humor, that namely which is begotten of the seed of which the human race was originally fashioned:
5248 and that what is changed from food into true flesh and blood does not belong principally to the truth of human nature in this
5249 particular individual, but secondarily: and that nevertheless this can belong principally to the truth of human nature in
5250 another individual who is begotten of the seed of the former. For they assert that seed is the surplus from food, either mingled
5251 with something belonging principally to the truth of human nature in the begetter, according to some, or without any such
5252 admixture, as others maintain. And thus the nutrimental humor in one becomes the radical humor in another.
5253 </p>
5254 <p id="XP_Q80_A4-p11"> The third opinion is that something new begins to belong principally to the truth of human nature even in this individual,
5255 because distinction in the human body does not require that any signate material part must needs remain throughout the whole
5256 lifetime; any signate part one may take is indifferent to this, whereas it remains always as regards what belongs to the species
5257 in it, albeit as regards what is material therein it may ebb and flow. And thus the nutrimental humor is
5258 not distinct from the radical on the part of its principle (so that it be called radical when begotten of the seed, and nutrimental
5259 when produced by the food), but rather on the part of the term, so that it be called radical when it reaches the term of generation
5260 by the act of the generative, or even nutritive power, but nutrimental, when it has not yet reached this term, but is still
5261 on the way to give nourishment.
5262 </p>
5263 <p id="XP_Q80_A4-p12"> These three opinions have been more fully exposed and examined in the Second Book (Sent. ii, D, 30); wherefore there is no
5264 need for repetition here, except in so far as the question at issue is concerned. It must accordingly be observed that this
5265 question requires different answers according to these opinions.
5266 </p>
5267 <p id="XP_Q80_A4-p13"> For the first opinion on account of its explanation of the process of multiplication is able to admit perfection of the truth
5268 of human nature, both as regards the number of individuals and as regards the due quantity of each individual, without taking
5269 into account that which is produced from food; for this is not added except for the purpose of resisting the destruction that
5270 might result from the action of natural heat, as lead is added to silver lest it be destroyed in melting.
5271 Wherefore since at the resurrection it behooves human nature to be restored to its perfection, nor does the natural heat tend
5272 to destroy the natural humor, there will be no need for anything resulting from food to rise again in man, but that alone
5273 will rise again which belonged to the truth of the human nature of the individual, and this reaches the aforesaid perfection
5274 in number and quantity by being detached and multiplied.
5275 </p>
5276 <p id="XP_Q80_A4-p14"> The second opinion, since it maintains that what is produced from food is needed for the perfection of quantity in the individual
5277 and for the multiplication that results from generation, must needs admit that something of this product from food shall rise
5278 again: not all, however, but only so much as is required for the perfect restoration of human nature in all its individuals.
5279 Hence this opinion asserts that all that was in the substance of the seed will rise again in this man
5280 who was begotten of this seed; because this belongs chiefly to the truth of human nature in him: while of that which afterwards
5281 he derives from nourishment, only so much will rise again in him as is needed for the perfection of his quantity; and not
5282 all, because this does not belong to the perfection of human nature, except in so far as nature requires it for the perfection
5283 of quantity. Since however this nutrimental humor is subject to ebb and flow the restoration will be effected in this
5284 order, that what first belonged to the substance of a man's body, will all be restored, and of that which was added secondly,
5285 thirdly, and so on, as much as is required to restore quantity. This is proved by two reasons. First, because that which was
5286 added was intended to restore what was wasted at first, and thus it does not belong principally to the truth of human nature
5287 to the same extent as that which came first. Secondly, because the addition of extraneous humor to the first radical humors
5288 results in the whole mixture not sharing the truth of the specific nature as perfectly as the first did: and the Philosopher
5289 instances as an example (De Gener. i) the mixing of water with wine, which always weakens the strength of the wine, so that
5290 in the end the wine becomes watery: so that although the second water be drawn into the species of wine, it does not share
5291 the species of wine as perfectly as the first water added to the wine. Even so that which is secondly changed from food into
5292 flesh does not so perfectly attain to the species of flesh as that which was changed first, and consequently does not belong
5293 in the same degree to the truth of human nature nor to the resurrection. Accordingly it is clear that this opinion maintains
5294 that the whole of what belongs to the truth of human nature principally will rise again, but not the whole of what belongs
5295 to the truth of human nature secondarily.
5296 </p>
5297 <p id="XP_Q80_A4-p15"> The third opinion differs somewhat from the second and in some respects agrees with it. It differs in that it maintains that
5298 whatever is under the form of flesh and bone all belongs to the truth of human nature, because this opinion does not distinguish
5299 as remaining in man during his whole lifetime any signate matter that belongs essentially and primarily to the truth of human
5300 nature, besides something ebbing and flowing, that belongs. to the truth of human nature merely on
5301 account of the perfection of quantity, and not on account of the primary being of the species, as the second opinion asserted.
5302 But it states that all the parts that are not beside the intention of the nature generated belong to the truth of human nature,
5303 as regards what they have of the species, since thus they remain; but not as regards what they have of matter, since thus
5304 they are indifferent to ebb and flow: so that we are to understand that the same thing happens in the parts of one man as
5305 in the whole population of a city, for each individual is cut off from the population by death, while others take their place:
5306 wherefore the parts of the people flow back and forth materially, but remain formally, since these others occupy the very
5307 same offices and positions from which the former were withdrawn, so that the commonwealth is said to remain the selfsame.
5308 In like manner, while certain parts are on the ebb and others are being restored to the same shape and position, all the parts
5309 flow back and forth as to their matter, but remain as to their species; and nevertheless the selfsame man remains.
5310 </p>
5311 <p id="XP_Q80_A4-p16"> On the other hand, The third opinion agrees with the second, because it holds that the parts which come secondly do not reach
5312 the perfection of the species so perfectly as those which come first: and consequently the third opinion asserts that the
5313 same thing rises again in man as the second opinion maintains, but not for quite the same reason. For it holds that the whole
5314 of what is produced from the seed will rise again, not because it belongs to the truth of human nature
5315 otherwise than that which comes after, but because it shares the truth of human nature more perfectly: which same order the
5316 second opinion applied to those things that are produced afterwards from food, in which point also these two opinions agree.
5317 </p>
5318 <p id="XP_Q80_A4-p17">
5319 <b>Reply to Objection 1:</b> A natural thing is what it is, not from its matter but from its form; wherefore, although that part of matter which at one
5320 time was under the form of bovine flesh rises again in man under the form of human flesh, it does not follow that the flesh
5321 of an ox rises again, but the flesh of a man: else one might conclude that the clay from which Adam's body was fashioned shall
5322 rise again. The second opinion, however, grants this argument.
5323 </p>
5324 <p id="XP_Q80_A4-p18">
5325 <b>Reply to Objection 2:</b> That rib did not belong to the perfection of the individual in Adam, but was directed to the multiplication of the species.
5326 Hence it will rise again not in Adam but in Eve, just as the seed will rise again, not in the begetter, but in the begotten.
5327 </p>
5328 <p id="XP_Q80_A4-p19">
5329 <b>Reply to Objection 3:</b> According to the first opinion it is easy to reply to this argument, because the flesh that is eaten never belonged to the
5330 truth of human nature in the eater, but it did belong to the truth of human nature in him whose flesh was eaten: and thus
5331 it will rise again in the latter but not in the former. according to the second and third opinions, each one will rise again
5332 in that wherein he approached nearest to the perfect participation of the virtue of
5333 the species, and if he approached equally in both, he will rise again in that wherein he was first, because in that he first
5334 was directed to the resurrection by union with the rational soul of that man. Hence if there were any surplus in the flesh
5335 eaten, not belonging to the truth of human nature in the first man, it will be possible for it to rise again in the second:
5336 otherwise what belonged to the resurrection in the first will rise again in him and not in the second; but in the second its
5337 place is taken either by something of that which was the product from other food, or if he never partook of any other food
5338 than human flesh, the substitution is made by Divine power so far as the perfection of quantity requires, as it does in those
5339 who die before the perfect age. Nor does this derogate from numerical identity, as neither does the ebb and flow of parts.
5340 </p>
5341 <p id="XP_Q80_A4-p20">
5342 <b>Reply to Objection 4:</b> According to the first opinion this argument is easily answered. For that opinion asserts that the seed is not from the surplus
5343 food: so that the flesh eaten is not changed into the seed whereof the child is begotten. But according to the other two opinions
5344 we must reply that it is impossible for the whole of the flesh eaten to be changed into seed, because it is after much separation
5345 that the seed is distilled from the food, since seed is the
5346 ultimate surplus of food. That part of the eaten flesh which is changed into seed belongs to the truth of human nature in
5347 the one born of the seed more than in the one of whose flesh the seed was the product. Hence according to the rule already
5348 laid down (ad 3), whatever was changed into the seed will rise again in the person born of the seed; while the remaining matter
5349 will rise again in him of whose flesh the seed was the product.
5350 </p>
5351 <p id="XP_Q80_A4-p21">
5352 <b>Reply to Objection 5:</b> The embryo is not concerned with the resurrection before it is animated by a rational soul, in which state much has been
5353 added to the seminal substance from the substance of food, since the child is nourished in the mother's womb. Consequently
5354 on the supposition that a man partook of such food, and that some one were begotten of the surplus thereof, that which was
5355 in the seminal substance will indeed rise again in the one begotten of that seed; unless
5356 it contain something that would have belonged to the seminal substance in those from whose flesh being eaten the seed was
5357 produced, for this would rise again in the first but not in the second. The remainder of the eaten flesh, not being changed
5358 into seed, will clearly rise again in the first the Divine power supplying deficiencies in both. The first opinion is not
5359 troubled by this objection, since it does not hold the seed to be from the surplus food: but there are many other reasons
5360 against
5361 it as may be seen in the Second Book (Sent. ii, D, 30;
5362 <a id="XP_Q80_A4-p21.1" shape="rect" href="summa.FP_Q119_A2.html">FP, Q[119], A[2]</a>).
5363 </p>
5364 <p id="XP_Q80_A4-p22"></p>
5365 <p id="XP_Q80_A4-p23"></p>
5366 <a href="summa.XP_Q80_A3.html"></a>
5367 <a href="summa.XP_Q80_A5.html"></a>
5368 </div>
5369 <div id="XP_Q80_A5" class="div4">
5370 <a href="summa.XP_Q80_A4.html"></a>
5371 <a href="summa.XP_Q81.html"></a>
5372 <h4 id="XP_Q80_A5-p0.1">Whether whatever was materially in a man's members will all rise again?</h4>
5373 <p id="XP_Q80_A5-p1"></p>
5374 <p id="XP_Q80_A5-p2">
5375 <b>Objection 1:</b> It would seem that whatever was materially in a man's members will all rise again. For the hair, seemingly, is less concerned
5376 in the resurrection than the other members. Yet whatever was in the hair will all rise again, if not in the hair, at least
5377 in other parts of the body, as Augustine says (De Civ. Dei xxii) quoted in the text (Sent. iv, D, 44). Much more therefore
5378 whatever was materially in the other members will all rise again.
5379 </p>
5380 <p id="XP_Q80_A5-p3">
5381 <b>Objection 2:</b> Further, just as the parts of the flesh are perfected as to species by the rational soul, so are the parts as to matter.
5382 But the human body is directed to the resurrection through being perfected by a rational soul. Therefore not only the parts
5383 of species but also the parts of matter will all rise again.
5384 </p>
5385 <p id="XP_Q80_A5-p4">
5386 <b>Objection 3:</b> Further, the body derives its totality from the same cause as it derives its divisibility into parts. But division into parts
5387 belongs to a body in respect of matter the disposition of which is quantity in respect of which it is divided. Therefore totality
5388 is ascribed to the body in respect of its parts of matter. If then all the parts of matter rise not again, neither will the
5389 whole body rise again: which is inadmissible.
5390 </p>
5391 <p id="XP_Q80_A5-p5">
5392 <b>On the contrary,</b> The parts of matter are not permanent in the body but ebb and flow, as stated in De Gener. i. If, therefore, all the parts
5393 of matter, which remain not but ebb and flow, rise again, either the body of one who rises again will be very dense, or it
5394 will be immoderate in quantity.
5395 </p>
5396 <p id="XP_Q80_A5-p6"> Further, whatever belongs to the truth of human nature in one man can all be a part of matter in another man, if the latter
5397 were to partake of his flesh. Therefore if all the parts of matter in one man were to rise again it follows that in one man
5398 there will rise again that which belongs to the truth of human nature in another: which is absurd.
5399 </p>
5400 <p id="XP_Q80_A5-p7">
5401 <b>I answer that,</b> What is in man materially, is not directed to the resurrection, except in so far as it belongs to the truth of human nature;
5402 because it is in this respect that it bears a relation to the human souls. Now all that is in man materially belongs indeed
5403 to the truth of human nature in so far as it has something of the species, but not all, if we consider the totality of matter;
5404 because all the matter that was in a man from the beginning of his life to the end
5405 would surpass the quantity due to his species, as the third opinion states, which opinion seems to me more probable than the
5406 others. Wherefore the whole of what is in man will rise again, if we speak of the totality of the species which is dependent
5407 on quantity, shape, position and order of parts, but the whole will not rise again if we speak of the totality of matter.
5408 The second and first opinions, however, do not make this distinction, but distinguish between parts both of which have the
5409 species and matter. But these two opinions agree in that they both state what is produced from the seed will all rise again
5410 even if we speak of totality of matter: while they differ in this that the first opinion maintains that nothing will rise
5411 again of that which was engendered from food, whereas the second holds that something but not all, thereof will rise again,
5412 as stated above
5413 <a id="XP_Q80_A5-p7.1" shape="rect" href="summa.XP_Q80_A4.html">(A[4])</a>.
5414 </p>
5415 <p id="XP_Q80_A5-p8">
5416 <b>Reply to Objection 1:</b> Just as all that is in the other parts of the body will rise again, if we speak of the totality of the species, but not if
5417 we speak of material totality, so is it with the hair. In the other parts something accrues from nourishment which causes
5418 growth, and this is reckoned as another part, if we speak of totality of species, since it occupies another place and position
5419 in the body, and is under other parts of dimension: and there accrues something
5420 which does not cause growth, but serves to make up for waste by nourishing. and this is not reckoned as another part of the
5421 whole considered in relation to the species, since it does not occupy another place or position in the body than that which
5422 was occupied by the part that has passed away: although it may be reckoned another part if we consider the totality of matter.
5423 The same applies to the hair. Augustine, however, is speaking of the cutting of hair that was a part causing growth of the
5424 body; wherefore it must needs rise again, not however as regards the quantity of hair, lest it should be immoderate, but it
5425 will rise again in other parts as deemed expedient by Divine providence. Or else he refers to the case when something will
5426 be lacking to the other parts, for then it will be possible for this to be supplied from the surplus of hair.
5427 </p>
5428 <p id="XP_Q80_A5-p9">
5429 <b>Reply to Objection 2:</b> According to the third opinion parts of species are the same as parts of matter: for the Philosopher does not make this distinction
5430 (De Gener. i) in order to distinguish different parts, but in order to show that the same parts may be considered both in
5431 respect of species, as to what belongs to the form and species in them, and in respect of matter, as to that which is under
5432 the form and species. Now it is clear that the matter of the flesh has no
5433 relation to the rational soul except in so far as it is under such a form, and consequently by reason thereof it is directed
5434 to the resurrection. But the first and second opinions which draw a distinction between parts of species and parts of matter
5435 say that although the rational soul perfects both parts, it does not perfect parts of matter except by means of the parts
5436 of species, wherefore they are not equally directed to the resurrection.
5437 </p>
5438 <p id="XP_Q80_A5-p10">
5439 <b>Reply to Objection 3:</b> In the matter of things subject to generation and corruption it is necessary to presuppose indefinite dimensions before the
5440 reception of the substantial form. Consequently division which is made according to these dimensions belongs properly to matter.
5441 But complete and definite quantity comes to matter after the substantial form; wherefore division that is made in reference
5442 to definite quantity regards the species especially when definite position of
5443 parts belongs to the essence of the species, as in the human body.
5444 </p>
5445 <p id="XP_Q80_A5-p11"></p>
5446 <p id="XP_Q80_A5-p12"></p>
5447 <a href="summa.XP_Q80_A4.html"></a>
5448 <a href="summa.XP_Q81.html"></a>
5449 </div>
5450 <a href="summa.XP_Q79_A3.html"></a>
5451 <a href="summa.XP_Q80_A1.html"></a>
5452 </div>
5453 <div id="XP_Q81" class="div3">
5454 <a href="summa.XP_Q80_A5.html"></a>
5455 <a href="summa.XP_Q81_A1.html"></a>
5456 <h3 id="XP_Q81-p0.1">OF THE QUALITY OF THOSE WHO RISE AGAIN (FOUR ARTICLES)</h3>
5457 <p id="XP_Q81-p1"></p>
5458 <p id="XP_Q81-p2"> We must now consider the quality of those who rise again. Under this head there are four points of inquiry:</p>
5459 <p id="XP_Q81-p3"> (1) Whether all will rise again in the youthful age?</p>
5460 <p id="XP_Q81-p4"> (2) Whether they will be of equal stature?</p>
5461 <p id="XP_Q81-p5"> (3) Whether all will be of the same sex?</p>
5462 <p id="XP_Q81-p6"> (4) Whether they will rise again to the animal life?</p>
5463 <div id="XP_Q81_A1" class="div4">
5464 <a href="summa.XP_Q81.html"></a>
5465 <a href="summa.XP_Q81_A2.html"></a>
5466 <h4 id="XP_Q81_A1-p0.1">Whether all will rise again of the same age?</h4>
5467 <p id="XP_Q81_A1-p1"></p>
5468 <p id="XP_Q81_A1-p2">
5469 <b>Objection 1:</b> It would seem that all will not rise again of the same, namely the youthful age. Because God will take nothing pertaining
5470 to man's perfection from those who rise again, especially from the blessed. Now age pertains to the perfection of man, since
5471 old age is the age that demands reverence. Therefore the old will not rise again of a youthful age.
5472 </p>
5473 <p id="XP_Q81_A1-p3">
5474 <b>Objection 2:</b> Further, age is reckoned according to the length of past time. Now it is impossible for past time not to have passed. Therefore
5475 it is impossible for those who were of greater age to be brought back to a youthful age.
5476 </p>
5477 <p id="XP_Q81_A1-p4">
5478 <b>Objection 3:</b> Further, that which belonged most to the truth of human nature in each individual will especially rise again in him. Now
5479 the sooner a thing was in man the more would it seem to have belonged to the truth of human nature, because in the end, through
5480 the strength of the species being weakened the human body is likened to watery wine according to the Philosopher (De Gener.
5481 i). Therefore if all are to rise again of the same age, it is more fitting that they should
5482 rise again in the age of childhood.
5483 </p>
5484 <p id="XP_Q81_A1-p5">
5485 <b>On the contrary,</b> It is written (
5486 <a class="scripRef" id="XP_Q81_A1-p5.1" href="./asv.html#Eph.4.13" target="asv">Eph. 4:13</a>): "Until we all meet . . . unto a perfect man, unto the measure of the age of the fulness of Christ."
5487 </p>
5488 <p id="XP_Q81_A1-p6"> Now Christ rose again of youthful age, which begins about the age of thirty years, as Augustine says (De Civ. Dei xxii).
5489 Therefore others also will rise again of a youthful age.
5490 </p>
5491 <p id="XP_Q81_A1-p7"> Further, man will rise again at the most perfect stage of nature. Now human nature is at the most perfect stage in the age
5492 of youth. Therefore all will rise again of that age.
5493 </p>
5494 <p id="XP_Q81_A1-p8">
5495 <b>I answer that,</b> Man will rise again without any defect of human nature, because as God founded human nature without a defect, even so will
5496 He restore it without defect. Now human nature has a twofold defect. First, because it has not yet attained to its ultimate
5497 perfection. Secondly, because it has already gone back from its ultimate perfection. The first defect is found in children,
5498 the second in the aged: and consequently in each of these human nature will be brought by
5499 the resurrection to the state of its ultimate perfection which is in the youthful age, at which the movement of growth terminates,
5500 and from which the movement of decrease begins.
5501 </p>
5502 <p id="XP_Q81_A1-p9">
5503 <b>Reply to Objection 1:</b> Old age calls for reverence, not on account of the state of the body which is at fault; but on account of the soul's wisdom
5504 which is taken for granted on account of its being advanced in years. Wherefore in the elect there will remain the reverence
5505 due to old age on account of the fulness of Divine wisdom which will be in them, but the defect of old age will not be in
5506 them.
5507 </p>
5508 <p id="XP_Q81_A1-p10">
5509 <b>Reply to Objection 2:</b> We speak of age not as regards the number of years, but as regards the state which the human body acquires from years. Hence
5510 Adam is said to have been formed in the youthful age on account of the particular condition of body which he had at the first
5511 day of his formation. Thus the argument is not to the point.
5512 </p>
5513 <p id="XP_Q81_A1-p11">
5514 <b>Reply to Objection 3:</b> The strength of the species is said to be more perfect in a child than in a young man, as regards the ability to transform
5515 nourishment in a certain way, even as it is more perfect in the seed than in the mature man. In youth, however, it is more
5516 perfect as regards the term of completion. Wherefore that which belonged principally to the truth of human nature will be
5517 brought to that perfection which it has in the age of youth, and not to that perfection
5518 which it has in the age of a child, wherein the humors have not yet reached their ultimate disposition.
5519 </p>
5520 <p id="XP_Q81_A1-p12"></p>
5521 <p id="XP_Q81_A1-p13"></p>
5522 <a href="summa.XP_Q81.html"></a>
5523 <a href="summa.XP_Q81_A2.html"></a>
5524 </div>
5525 <div id="XP_Q81_A2" class="div4">
5526 <a href="summa.XP_Q81_A1.html"></a>
5527 <a href="summa.XP_Q81_A3.html"></a>
5528 <h4 id="XP_Q81_A2-p0.1">Whether all will rise again of the same stature?</h4>
5529 <p id="XP_Q81_A2-p1"></p>
5530 <p id="XP_Q81_A2-p2">
5531 <b>Objection 1:</b> It would seem that all will rise again of the same stature. For just as man is measured by dimensive quantity, so is he by
5532 the quantity of time. Now the quantity of time will be reduced to the same measure in all, since all will rise again of the
5533 same age. Therefore the dimensive quantity will also be reduced to the same measure in all, so that all will rise again of
5534 the same stature.
5535 </p>
5536 <p id="XP_Q81_A2-p3">
5537 <b>Objection 2:</b> Further, the Philosopher says (De Anima ii, 4) that "all things in nature have a certain limit end measure of size and growth."
5538 Now this limitation can only arise by virtue of the form, with which the quantity as well as all the other accidents ought
5539 to agree. Therefore since all men have the same specific form, there should be the same measure of quantity in respect of
5540 matter in all, unless an error should occur. But the error of nature will be set right at
5541 the resurrection. Therefore all will rise again of the same stature.
5542 </p>
5543 <p id="XP_Q81_A2-p4">
5544 <b>Objection 3:</b> Further, it will be impossible for man in rising again to be of a quantity proportionate to the natural power which first
5545 formed his body; for otherwise those who could not be brought to a greater quantity by the power of nature will never rise
5546 again of a greater quantity, which is false. Therefore that quantity must needs be proportionate to the power which will restore
5547 the human body by the resurrection, and to the matter from which it is restored. Now the
5548 selfsame, namely the Divine, power will restore all bodies; and all the ashes from which the human bodies will be restored
5549 are equally disposed to receive the action of that power. Therefore the resurrection of all men will bring them to the same
5550 quantity: and so the same conclusion follows.
5551 </p>
5552 <p id="XP_Q81_A2-p5">
5553 <b>On the contrary,</b> Natural quantity results from each individual's nature. Now the nature of the individual will not be altered at the resurrection.
5554 Therefore neither will its natural quantity. But all are not of the same natural quantity. Therefore all will not rise again
5555 of the same stature.
5556 </p>
5557 <p id="XP_Q81_A2-p6"> Further, human nature will be restored by resurrection unto glory or unto punishment. But there will not be the same quantity
5558 of glory or punishment in all those who rise again. Neither therefore will there be the same quantity of stature.
5559 </p>
5560 <p id="XP_Q81_A2-p7">
5561 <b>I answer that,</b> At the resurrection human nature will be restored not only in the self-same species but also in the selfsame individual:
5562 and consequently we must observe in the resurrection what is requisite not only to the specific but also to the individual
5563 nature. Now the specific nature has a certain quantity which it neither exceeds nor fails without error, and yet this quantity
5564 has certain degrees of latitude and is not to be attached to one fixed measure; and each
5565 individual in the human species aims at some degree of quantity befitting his individual nature within the bounds of that
5566 latitude, and reaches it at the end of his growth, if there has been no error in the working of nature, resulting in the addition
5567 of something to or the subtraction of something from the aforesaid quantity: the measure whereof is gauged according to the
5568 proportion of heat as expanding, and of humidity as expansive, in point of which all are not of the same power. Therefore
5569 all will not rise again of the same quantity, but each one will rise again of that quantity which would have been his at the
5570 end of his growth if nature had not erred or failed: and the Divine power will subtract or supply what was excessive or lacking
5571 in man.
5572 </p>
5573 <p id="XP_Q81_A2-p8">
5574 <b>Reply to Objection 1:</b> It has already been explained (A[1], ad 2) that all are said to rise again of the same age, not as though the same length
5575 of time were befitting to each one, but because the same state of perfection will be in all, which state is indifferent to
5576 a great or small quantity.
5577 </p>
5578 <p id="XP_Q81_A2-p9">
5579 <b>Reply to Objection 2:</b> The quantity of a particular individual corresponds not only to the form of the species, but also to the nature or matter
5580 of the individual: wherefore the conclusion does not follow.
5581 </p>
5582 <p id="XP_Q81_A2-p10">
5583 <b>Reply to Objection 3:</b> The quantity of those who will be raised from the dead is not proportionate to the restoring power, because the latter does
5584 not belong to the power of the body---nor to the ashes, as to the state in which they are before the resurrection---but to
5585 nature which the individual had at first. Nevertheless if the formative power on account of some defect was unable to effect
5586 the due quantity that is befitting to the species, the Divine power will supply the
5587 defect at the resurrection, as in dwarfs, and in like manner in those who by immoderate size have exceeded the due bounds
5588 of nature.
5589 </p>
5590 <p id="XP_Q81_A2-p11"></p>
5591 <p id="XP_Q81_A2-p12"></p>
5592 <a href="summa.XP_Q81_A1.html"></a>
5593 <a href="summa.XP_Q81_A3.html"></a>
5594 </div>
5595 <div id="XP_Q81_A3" class="div4">
5596 <a href="summa.XP_Q81_A2.html"></a>
5597 <a href="summa.XP_Q81_A4.html"></a>
5598 <h4 id="XP_Q81_A3-p0.1">Whether all will rise again of the male sex?</h4>
5599 <p id="XP_Q81_A3-p1"></p>
5600 <p id="XP_Q81_A3-p2">
5601 <b>Objection 1:</b> It would seem that all will rise again of the male sex. For it is written (
5602 <a class="scripRef" id="XP_Q81_A3-p2.1" href="./asv.html#Eph.4.13" target="asv">Eph. 4:13</a>) that we shall all meet "unto a perfect man," etc. Therefore there will be none but the male sex.
5603 </p>
5604 <p id="XP_Q81_A3-p3">
5605 <b>Objection 2:</b> Further, in the world to come all pre-eminence will cease, as a gloss observes on
5606 <a class="scripRef" id="XP_Q81_A3-p3.1" href="./asv.html#iCor.15.24" target="asv">1 Cor. 15:24.</a> Now woman is subject to man in the natural order. Therefore women will rise again not in the female but in the male sex.
5607 </p>
5608 <p id="XP_Q81_A3-p4">
5609 <b>Objection 3:</b> Further, that which is produced incidentally and beside the intention of nature will not rise again, since all error will
5610 be removed at the resurrection. Now the female sex is produced beside the intention of nature, through a fault in the formative
5611 power of the seed, which is unable to bring the matter of the fetus to the male form: wherefore the Philosopher says (De Anima
5612 xvi, i.e. De Generat. Animal. ii) that "the female is a misbegotten male." Therefore
5613 the female sex will not rise again.
5614 </p>
5615 <p id="XP_Q81_A3-p5">
5616 <b>On the contrary,</b> Augustine says (De Civ. Dei xxii): "Those are wiser, seemingly, who doubt not that both sexes will rise again."
5617 </p>
5618 <p id="XP_Q81_A3-p6"> Further, at the resurrection God will restore man to what He made him at the creation. Now He made woman from the man's rib
5619 (
5620 <a class="scripRef" id="XP_Q81_A3-p6.1" href="./asv.html#Gen.2.22" target="asv">Gn. 2:22</a>). Therefore He will also restore the female sex at the resurrection.
5621 </p>
5622 <p id="XP_Q81_A3-p7">
5623 <b>I answer that,</b> Just as, considering the nature of the individual, a different quantity is due to different men, so also, considering the
5624 nature of the individual, a different sex is due to different men. Moreover, this same diversity is becoming to the perfection
5625 of the species, the different degrees whereof are filled by this very difference of sex and quantity. Wherefore just as men
5626 will rise again of various stature, so will they rise again of different sex. And though
5627 there be difference of sex there will be no shame in seeing one another, since there will no lust to invite them to shameful
5628 deeds which are the cause of shame.
5629 </p>
5630 <p id="XP_Q81_A3-p8">
5631 <b>Reply to Objection 1:</b> When it is said: We shall all meet "Christ unto a perfect man," this refers not to the male sex but to the strength of soul
5632 which will be in all, both men and women.
5633 </p>
5634 <p id="XP_Q81_A3-p9">
5635 <b>Reply to Objection 2:</b> Woman is subject to man on account of the frailty of nature, as regards both vigor of soul and strength of body. After the
5636 resurrection, however, the difference in those points will be not on account of the difference of sex, but by reason of the
5637 difference of merits. Hence the conclusion does not follow.
5638 </p>
5639 <p id="XP_Q81_A3-p10">
5640 <b>Reply to Objection 3:</b> Although the begetting of a woman is beside the intention of a particular nature, it is in the intention of universal nature,
5641 which requires both sexes for the perfection of the human species. Nor will any defect result from sex as stated above (ad
5642 2).
5643 </p>
5644 <p id="XP_Q81_A3-p11"></p>
5645 <p id="XP_Q81_A3-p12"></p>
5646 <a href="summa.XP_Q81_A2.html"></a>
5647 <a href="summa.XP_Q81_A4.html"></a>
5648 </div>
5649 <div id="XP_Q81_A4" class="div4">
5650 <a href="summa.XP_Q81_A3.html"></a>
5651 <a href="summa.XP_Q82.html"></a>
5652 <h4 id="XP_Q81_A4-p0.1">Whether all will rise again to animal life so as to exercise the functions of nutrition and generation?</h4>
5653 <p id="XP_Q81_A4-p1"></p>
5654 <p id="XP_Q81_A4-p2">
5655 <b>Objection 1:</b> It would seem that they will rise again to the animal life, or in other words that they will make use of the acts of the
5656 nutritive and generative powers. For our resurrection will be conformed to Christ's. But Christ is said to have ate after
5657 His resurrection (
5658 <a class="scripRef" id="XP_Q81_A4-p2.1" href="./asv.html#John.21" target="asv">Jn. 21</a>;
5659 <a class="scripRef" id="XP_Q81_A4-p2.2" href="./asv.html#Luke.24" target="asv">Lk. 24</a>). Therefore, after the resurrection men will eat, and in like manner beget.
5660 </p>
5661 <p id="XP_Q81_A4-p3">
5662 <b>Objection 2:</b> Further, the distinction of sexes is directed to generation; and in like manner the instruments which serve the nutritive
5663 power are directed to eating. Now man will rise again with all these. Therefore he will exercise the acts of the generative
5664 and nutritive powers.
5665 </p>
5666 <p id="XP_Q81_A4-p4">
5667 <b>Objection 3:</b> Further, the whole man will be beatified both in soul and in body. Now beatitude or happiness, according to the Philosopher
5668 (Ethic. i, 7), consists in a perfect operation. Therefore it must needs be that all the powers of the soul and all the members
5669 should have their respective acts after the resurrection. And so the same conclusion follows as above.
5670 </p>
5671 <p id="XP_Q81_A4-p5">
5672 <b>Objection 4:</b> Further, after the resurrection there will be perfect joy in the blessed. Now such a joy includes all pleasures, since "happiness"
5673 according to Boethius is "a state rendered perfect by the accumulation of all goods" (De Consol. iii), and the perfect is
5674 that which lacks nothing. Since then there is much pleasure in the act of the generative and nutritive powers it would seem
5675 that such acts belonging to animal life will be in the blessed, and much more in
5676 others, who will have less spiritual bodies.
5677 </p>
5678 <p id="XP_Q81_A4-p6">
5679 <b>On the contrary,</b> It is written (
5680 <a class="scripRef" id="XP_Q81_A4-p6.1" href="./asv.html#Matt.22.30" target="asv">Mat. 22:30</a>): "In the resurrection they shall neither marry nor be married."
5681 </p>
5682 <p id="XP_Q81_A4-p7"> Further, generation is directed to supply the defect resulting from death, and to the multiplication of the human race: and
5683 eating is directed to make up for waste, and to increase quantity. But in the state of the resurrection the human race will
5684 already have the number of individuals preordained by God, since generation will continue up to that point. In like manner
5685 each man will rise again in due quantity; neither will death be any more, nor any waste affect the parts of man.
5686 Therefore the acts of the generative and nutritive powers would be void of purpose.
5687 </p>
5688 <p id="XP_Q81_A4-p8">
5689 <b>I answer that,</b> The resurrection will not be necessary to man on account of his primary perfection, which consists in the integrity of those
5690 things that belong to his nature, since man can attain to this in his present state of life by the action of natural causes;
5691 but the necessity of the resurrection regards the attainment of his ultimate perfection, which consists in his reaching his
5692 ultimate end. Consequently those natural operations which are directed to cause or
5693 preserve the primary perfection of human nature will not be in the resurrection: such are the actions of the animal life in
5694 man, the action of the elements on one another, and the movement of the heavens; wherefore all these will cease at the resurrection.
5695 And since to eat, drink, sleep, beget, pertain to the animal life, being directed to the primary perfection of nature, it
5696 follows that they will not be in the resurrection.
5697 </p>
5698 <p id="XP_Q81_A4-p9">
5699 <b>Reply to Objection 1:</b> When Christ partook of that meal, His eating was an act, not of necessity as though human nature needed food after the resurrection,
5700 but of power, so as to prove that He had resumed the true human nature which He had in that state wherein He ate and drank
5701 with His disciples. There will be no need of such proof at the general resurrection, since it will be evident to all. Hence
5702 Christ is said to have ate by dispensation in the sense in which lawyers
5703 say that a "dispensation is a relaxation of the general law": because Christ made an exception to that which is common to
5704 those who rise again (namely not to partake of food) for the aforesaid motive. Hence the argument does not prove.
5705 </p>
5706 <p id="XP_Q81_A4-p10">
5707 <b>Reply to Objection 2:</b> The distinction of sexes and the difference of members will be for the restoration of the perfection of human nature both
5708 in the species and in the individual. Hence it does not follow that they are without purpose, although they lack their animal
5709 operations.
5710 </p>
5711 <p id="XP_Q81_A4-p11">
5712 <b>Reply to Objection 3:</b> The aforesaid operations do not belong to man as man, as also the Philosopher states (Ethic. x, 7), wherefore the happiness
5713 of the human body does not consist therein. But the human body will be glorified by an overflow from the reason whereby man
5714 is man, inasmuch as the body will be subject to reason.
5715 </p>
5716 <p id="XP_Q81_A4-p12">
5717 <b>Reply to Objection 4:</b> As the Philosopher says (Ethic. vii, 12, x, 5), the pleasures of the body are medicinal, because they are applied to man
5718 for the removal of weariness; or again, they are unhealthy, in so far as man indulges in those pleasures inordinately, as
5719 though they were real pleasures: just as a man whose taste is vitiated delights in things which are not delightful to the
5720 healthy. Consequently it does not follow that such pleasures as these belong to the
5721 perfection of beatitude, as the Jews and Turks maintain, and certain heretics known as the Chiliasts asserted; who, moreover,
5722 according to the Philosopher's teaching, would seem to have an unhealthy appetite, since according to him none but spiritual
5723 pleasures are pleasures simply, and to be sought for their own sake: wherefore these alone are requisite for beatitude.
5724 </p>
5725 <p id="XP_Q81_A4-p13"></p>
5726 <p id="XP_Q81_A4-p14"></p>
5727 <a href="summa.XP_Q81_A3.html"></a>
5728 <a href="summa.XP_Q82.html"></a>
5729 </div>
5730 <a href="summa.XP_Q80_A5.html"></a>
5731 <a href="summa.XP_Q81_A1.html"></a>
5732 </div>
5733 <div id="XP_Q82" class="div3">
5734 <a href="summa.XP_Q81_A4.html"></a>
5735 <a href="summa.XP_Q82_A1.html"></a>
5736 <h3 id="XP_Q82-p0.1">OF THE IMPASSIBILITY OF THE BODIES OF THE BLESSED AFTER THEIR RESURRECTION (FOUR ARTICLES)</h3>
5737 <p id="XP_Q82-p1"></p>
5738 <p id="XP_Q82-p2"> We must now consider the conditions under which the blessed rise again, and (1) the impassibility of their bodies; (2) their
5739 subtlety; (3) their agility; (4) their clarity. Under the first head there are four points of inquiry:
5740 </p>
5741 <p id="XP_Q82-p3"> (1) Whether the bodies of the saints will be impassible after the resurrection?</p>
5742 <p id="XP_Q82-p4"> (2) Whether all will be equally impassible?</p>
5743 <p id="XP_Q82-p5"> (3) Whether this impassibility renders the glorious bodies?</p>
5744 <p id="XP_Q82-p6"> (4) Whether in them all the senses are in act?</p>
5745 <div id="XP_Q82_A1" class="div4">
5746 <a href="summa.XP_Q82.html"></a>
5747 <a href="summa.XP_Q82_A2.html"></a>
5748 <h4 id="XP_Q82_A1-p0.1">Whether the bodies of the saints will be impassible after the resurrection?</h4>
5749 <p id="XP_Q82_A1-p1"></p>
5750 <p id="XP_Q82_A1-p2">
5751 <b>Objection 1:</b> It seems that the bodies of the saints will not be impassible after the resurrection. For everything mortal is passible.
5752 But man, after the resurrection, will be "a mortal rational animal," for such is the definition of man, which will never be
5753 dissociated from him. Therefore the body will be passible.
5754 </p>
5755 <p id="XP_Q82_A1-p3">
5756 <b>Objection 2:</b> Further, whatever is in potentiality to have the form of another thing is passible in relation to something else; for this
5757 is what is meant by being passive to another thing (De Gener. i). Now the bodies of the saints will be in potentiality to
5758 the form of another thing after the resurrection; since matter, according as it is under one form, does not lose its potentiality
5759 to another form. But the bodies of the saints after the resurrection will have matter in
5760 common with the elements, because they will be restored out of the same matter of which they are now composed. Therefore they
5761 will be in potentiality to another form, and thus will be passible.
5762 </p>
5763 <p id="XP_Q82_A1-p4">
5764 <b>Objection 3:</b> Further, according to the Philosopher (De Gener. i), contraries have a natural inclination to be active and passive towards
5765 one another. Now the bodies of the saints will be composed of contraries after the resurrection, even as now. Therefore they
5766 will be passible.
5767 </p>
5768 <p id="XP_Q82_A1-p5">
5769 <b>Objection 4:</b> Further, in the human body the blood and humors will rise again, as stated above (
5770 <a id="XP_Q82_A1-p5.1" shape="rect" href="summa.XP_Q80_A3.html">Q[80], AA[3]</a>,4). Now, sickness and such like passions arise in the body through the antipathy of the humors. Therefore the bodies of the
5771 saints will be passible after the resurrection.
5772 </p>
5773 <p id="XP_Q82_A1-p6">
5774 <b>Objection 5:</b> Further, actual defect is more inconsistent with perfection than potential defect. But passibility denotes merely potential
5775 defect. Since then there will be certain actual defects in the bodies of the blessed, such as the scars of the wounds in the
5776 martyrs, even as they were in Christ, it would seem that their perfections will not suffer, if we grant their bodies to be
5777 passible.
5778 </p>
5779 <p id="XP_Q82_A1-p7">
5780 <b>On the contrary,</b> Everything passible is corruptible, because "increase of passion results in loss of substance" [*Aristotle, Topic. vi, 1].
5781 Now the bodies of the saints will be incorruptible after the resurrection, according to
5782 <a class="scripRef" id="XP_Q82_A1-p7.1" href="./asv.html#iCor.15.42" target="asv">1 Cor. 15:42, </a> "It is sown in corruption, it shall rise in incorruption." Therefore they will be impassible.
5783 </p>
5784 <p id="XP_Q82_A1-p8"> Further, the stronger is not passive to the weaker. But no body will be stronger than the bodies of the saints, of which
5785 it is written (
5786 <a class="scripRef" id="XP_Q82_A1-p8.1" href="./asv.html#iCor.15.43" target="asv">1 Cor. 15:43</a>): "It is sown in weakness, it shall rise in power." Therefore they will be impassible.
5787 </p>
5788 <p id="XP_Q82_A1-p9">
5789 <b>I answer that,</b> We speak of a thing being "passive" in two ways [*Cf.
5790 <a id="XP_Q82_A1-p9.1" shape="rect" href="summa.FS_Q22_A1.html">FS, Q[22], A[1]</a>]. First in a broad sense, and thus every reception is called a passion, whether the thing received be fitting to the receiver
5791 and perfect it, or contrary to it and corrupt it. The glorious bodies are not said to be impassible by the removal of this
5792 kind of passion, since nothing pertaining to perfection is to be removed from them. In another way we use the word
5793 "passive" properly, and thus the Damascene defines passion (De Fide Orth. ii, 22) as being "a movement contrary to nature."
5794 Hence an immoderate movement of the heart is called its passion, but a moderate movement is called its operation. The reason
5795 of this is that whatever is patient is drawn to the bounds of the agent, since the agent assimilates the patient to itself,
5796 so that, therefore, the patient as such is drawn beyond its own bounds within which it was confined. Accordingly taking
5797 passion in its proper sense there will be no potentiality to passion in the bodies of the saints after resurrection; wherefore
5798 they are said to be impassible.
5799 </p>
5800 <p id="XP_Q82_A1-p10"> The reason however of this impassibility is assigned differently by different persons. Some ascribe it to the condition of
5801 the elements, which will be different then from what it is now. For they say that the elements will remain, then, as to substance,
5802 yet that they will be deprived of their active and passive qualities. But this does not seem to be true: because the active
5803 and passive qualities belong to the perfection of the elements, so that if the elements were restored
5804 without them in the body of the man that rises again, they would be less perfect than now. Moreover since these qualities
5805 are the proper accidents of the elements, being caused by their form and matter, it would seem most absurd for the cause to
5806 remain and the effect to be removed. Wherefore others say that the qualities will remain, but deprived of their proper activities,
5807 the Divine power so doing for the preservation of the human body. This however would seem to be untenable, since the
5808 action and passion of the active and passive qualities is necessary for the mixture (of the elements), and according as one
5809 or the other preponderates the mixed (bodies) differ in their respective complexions, and this must apply to the bodies of
5810 those who rise again, for they will contain flesh and bones and like parts, all of which demand different complexions. Moreover,
5811 according to this, impassibility could not be one of their gifts, because it would not imply a disposition in the
5812 impassible substance, but merely an external preventive to passion, namely the power of God, which might produce the same
5813 effect in a human body even in this state of life. Consequently others say that in the body itself there will be something
5814 preventing the passion of a glorified body, namely the nature of a fifth [*The other four being the elements; this fifth element
5815 was known to the peripatetic philosophers as the quintessence, of which they held heavenly bodies to be formed]: or heavenly
5816 body, which they maintain enters into the composition of a human body, to the effect of blending the elements together in
5817 harmony so as to be fitting matter for the rational soul; but that in this state of life, on account of the preponderance
5818 of the elemental nature, the human body is passible like other elements, whereas in the resurrection the nature of the fifth
5819 body will predominate, so that the human body will be made impassible in likeness to the heavenly body. But this cannot stand,
5820 because the fifth body does not enter materially into the composition of a human body, as was proved above (Sent. ii, D, 12,
5821 Q. 1, A[1]). Moreover it is absurd to say that a natural power, such as the power of a heavenly body, should endow the human
5822 body with a property of glory, such as the impassibility of a glorified body, since the Apostle ascribes to Christ's power
5823 the transformation of the human body, because "such as is the heavenly, such also are they that are heavenly" (
5824 <a class="scripRef" id="XP_Q82_A1-p10.1" href="./asv.html#iCor.15.48" target="asv">1
5825 Cor. 15:48
5826 </a>), and "He will reform the body of our lowness, made like to the body of His glory, according to the operation whereby also
5827 He is able to subdue all things unto Himself" (
5828 <a class="scripRef" id="XP_Q82_A1-p10.2" href="./asv.html#Phil.3.21" target="asv">Phil. 3:21</a>). And again, a heavenly nature cannot exercise such power over the human body as to take from it its elemental nature which
5829 is passible by reason of its essential constituents. Consequently we must say otherwise that all passion results from the
5830 agent overcoming the patient,
5831 else it would not draw it to its own bounds. Now it is impossible for agent to overcome patient except through the weakening
5832 of the hold which the form of the patient has over its matter, if we speak of the passion which is against nature, for it
5833 is of passion in this sense that we are speaking now: for matter is not subject to one of two contraries, except through the
5834 cessation or at least the diminution of the hold which the other contrary has on it. Now the human body and all that it
5835 contains will be perfectly subject to the rational soul, even as the soul will be perfectly subject to God. Wherefore it will
5836 be impossible for the glorified body to be subject to any change contrary to the disposition whereby it is perfected by the
5837 soul; and consequently those bodies will be impassible.
5838 </p>
5839 <p id="XP_Q82_A1-p11">
5840 <b>Reply to Objection 1:</b> According to Anselm (Cur Deus Homo ii, 11), "mortal is included in the philosophers' definition of man, because they did
5841 not believe that the whole man could be ever immortal, for they had no experience of man otherwise than in this state of mortality."
5842 Or we may say that since, according to the Philosopher (Metaph. vi, 12), essential differences are unknown to us, we sometimes
5843 employ accidental differences in order to signify essential differences
5844 from which the accidental differences result. Hence "mortal" is put in the definition of man, not as though mortality were
5845 essential to man, but because that which causes passibility and mortality in the present state of life, namely composition
5846 of contraries, is essential to man, but it will not cause it then, on account of the triumph of the soul over the body.
5847 </p>
5848 <p id="XP_Q82_A1-p12">
5849 <b>Reply to Objection 2:</b> Potentiality is twofold, tied and free: and this is true not only of active but also of passive potentiality. For the form
5850 ties the potentiality of matter, by determining it to one thing, and it is thus that it overcomes it. And since in corruptible
5851 things form does not perfectly overcome matter, it cannot tie it completely so as to prevent it from sometimes receiving a
5852 disposition contrary to the form through some passion. But in the saints after the
5853 resurrection, the soul will have complete dominion over the body, and it will be altogether impossible for it to lose this
5854 dominion, because it will be immutably subject to God, which was not the case in the state of innocence. Consequently those
5855 bodies will retain substantially the same potentiality as they have now to another form; yet that potentiality will remain
5856 tied by the triumph of the soul over the body, so that it will never be realized by actual passion.
5857 </p>
5858 <p id="XP_Q82_A1-p13">
5859 <b>Reply to Objection 3:</b> The elemental qualities are the instruments of the soul, as stated in De Anima ii, text. 38, seqq., for the heat of fire
5860 in an animal's body is directed in the act of nutrition by the soul's power. When, however, the principal agent is perfect,
5861 and there is no defect in the instrument, no action proceeds from the instrument, except in accordance with the disposition
5862 of the principal agent. Consequently in the bodies of the saints after the
5863 resurrection, no action or passion will result from the elemental qualities that is contrary to the disposition of the soul
5864 which has the preservation of the body in view.
5865 </p>
5866 <p id="XP_Q82_A1-p14">
5867 <b>Reply to Objection 4:</b> According to Augustine (Ep. ad Consent. cxlvi) "the Divine power is able to remove" whatever qualities He will "from this
5868 visible and tangible body, other qualities remaining." Hence even as in a certain respect "He deprived the flames of the Chaldees'
5869 furnace of the power to burn, since the bodies of the children were preserved without hurt, while in another respect that
5870 power remained, since those flames consumed the wood, so will He remove
5871 passibility from the humors while leaving their nature unchanged." It has been explained in the Article how this is brought
5872 about.
5873 </p>
5874 <p id="XP_Q82_A1-p15">
5875 <b>Reply to Objection 5:</b> The scars of wounds will not be in the saints, nor were they in Christ, in so far as they imply a defect, but as signs of
5876 the most steadfast virtue whereby the saints suffered for the sake of justice and faith: so that this will increase their
5877 own and others' joy (Cf.
5878 <a id="XP_Q82_A1-p15.1" shape="rect" href="summa.TP_Q54_A4.html">TP, Q[54], A[4]</a>, ad 3). Hence Augustine says (De Civ. Dei xxii, 19): "We feel an undescribable love for the blessed martyrs so as to desire
5879 to see in that
5880 kingdom the scars of the wounds in their bodies, which they bore for Christ's name. Perchance indeed we shall see them for
5881 this will not make them less comely but more glorious. A certain beauty will shine in them, a beauty though in the body, yet
5882 not of the body but of virtue." Nevertheless those martyrs who have been maimed and deprived of their limbs will not be without
5883 those limbs in the resurrection of the dead, for to them it is said (
5884 <a class="scripRef" id="XP_Q82_A1-p15.2" href="./asv.html#Luke.21.18" target="asv">Lk. 21:18</a>): "A hair of your head
5885 shall not perish."
5886 </p>
5887 <p id="XP_Q82_A1-p16"></p>
5888 <p id="XP_Q82_A1-p17"></p>
5889 <a href="summa.XP_Q82.html"></a>
5890 <a href="summa.XP_Q82_A2.html"></a>
5891 </div>
5892 <div id="XP_Q82_A2" class="div4">
5893 <a href="summa.XP_Q82_A1.html"></a>
5894 <a href="summa.XP_Q82_A3.html"></a>
5895 <h4 id="XP_Q82_A2-p0.1">Whether all will be equally impassible?</h4>
5896 <p id="XP_Q82_A2-p1"></p>
5897 <p id="XP_Q82_A2-p2">
5898 <b>Objection 1:</b> It would seem that all will be equally impassible. For a gloss on
5899 <a class="scripRef" id="XP_Q82_A2-p2.1" href="./asv.html#iCor.15.42" target="asv">1 Cor. 15:42, </a> "It is sown in corruption," says that "all have equal immunity from suffering." Now the gift of impassibility consists in
5900 immunity from suffering. Therefore all will be equally impassible.
5901 </p>
5902 <p id="XP_Q82_A2-p3">
5903 <b>Objection 2:</b> Further, negations are not subject to be more or less. Now impassibility is a negation or privation of passibility. Therefore
5904 it cannot be greater in one subject than in another.
5905 </p>
5906 <p id="XP_Q82_A2-p4">
5907 <b>Objection 3:</b> Further, a thing is more white if it have less admixture of black. But there will be no admixture of passibility in any of
5908 the saints' bodies. Therefore they will all be equally impassible.
5909 </p>
5910 <p id="XP_Q82_A2-p5">
5911 <b>On the contrary,</b> Reward should be proportionate to merit. Now some of the saints were greater in merit than others. Therefore, since impassibility
5912 is a reward, it would seem to be greater in some than in others.
5913 </p>
5914 <p id="XP_Q82_A2-p6"> Further, impassibility is condivided with the gift of clarity. Now the latter will not be equal in all, according to
5915 <a class="scripRef" id="XP_Q82_A2-p6.1" href="./asv.html#iCor.15.41" target="asv">1 Cor. 15:41.</a> Therefore neither will impassibility be equal in all.
5916 </p>
5917 <p id="XP_Q82_A2-p7">
5918 <b>I answer that,</b> Impassibility may be considered in two ways, either in itself, or in respect of its cause. If it be considered in itself,
5919 since it denotes a mere negation or privation, it is not subject to be more or less, but will be equal in all the blessed.
5920 on the other hand, if we consider it in relation to its cause, thus it will be greater in one person than in another. Now
5921 its cause is the dominion of the soul over the body, and this dominion is caused by the soul's
5922 unchangeable enjoyment of God. Consequently in one who enjoys God more perfectly, there is a greater cause of impassibility.
5923 </p>
5924 <p id="XP_Q82_A2-p8">
5925 <b>Reply to Objection 1:</b> This gloss is speaking of impassibility in itself and not in relation to its cause.
5926 </p>
5927 <p id="XP_Q82_A2-p9">
5928 <b>Reply to Objection 2:</b> Although negations and privations considered in themselves are not increased nor diminished, yet they are subject to increase
5929 and diminution in relation to their causes. Thus a place is said to be more darksome from having more and greater obstacles
5930 to light.
5931 </p>
5932 <p id="XP_Q82_A2-p10">
5933 <b>Reply to Objection 3:</b> Some things increase not only by receding from their contrary, but also by approach to a term: thus light increases. Consequently
5934 impassibility also is greater in one subject than in another, although there is no passibility remaining in any one.
5935 </p>
5936 <p id="XP_Q82_A2-p11"></p>
5937 <p id="XP_Q82_A2-p12"></p>
5938 <a href="summa.XP_Q82_A1.html"></a>
5939 <a href="summa.XP_Q82_A3.html"></a>
5940 </div>
5941 <div id="XP_Q82_A3" class="div4">
5942 <a href="summa.XP_Q82_A2.html"></a>
5943 <a href="summa.XP_Q82_A4.html"></a>
5944 <h4 id="XP_Q82_A3-p0.1">Whether impassibility excludes actual sensation from glorified bodies?</h4>
5945 <p id="XP_Q82_A3-p1"></p>
5946 <p id="XP_Q82_A3-p2">
5947 <b>Objection 1:</b> It would seem that impassibility excludes actual sensation from glorified bodies. For according to the Philosopher (De Anima
5948 ii, 11), "sensation is a kind of passion." But the glorified bodies will be impassible. Therefore they will not have actual
5949 sensation.
5950 </p>
5951 <p id="XP_Q82_A3-p3">
5952 <b>Objection 2:</b> Further, natural alteration precedes spiritual* alteration, just as natural being precedes intentional being. Now glorified
5953 bodies, by reason of their impassibility, will not be subject to natural alteration. [*"Animalem," as though it were derived
5954 from "animus"---the mind. Cf.
5955 <a id="XP_Q82_A3-p3.1" shape="rect" href="summa.FS_Q50_A1.html">FS, Q[50], A[1]</a>,3m;
5956 <a id="XP_Q82_A3-p3.2" shape="rect" href="summa.FS_Q52_A1.html">FS, Q[52], A[1]</a>,3m.] Therefore they will not be subject to spiritual alteration which is requisite for
5957 sensation.
5958 </p>
5959 <p id="XP_Q82_A3-p4">
5960 <b>Objection 3:</b> Further, whenever actual sensation is due to a new perception, there is a new judgment. But in that state there will be no
5961 new judgment, because "our thoughts will not then be unchangeable," as Augustine says (De Trin. xv, 16). Therefore there will
5962 be no actual sensation.
5963 </p>
5964 <p id="XP_Q82_A3-p5">
5965 <b>Objection 4:</b> Further, when the act of one of the soul's powers is intense, the acts of the other powers are remiss. Now the soul will
5966 be supremely intent on the act of the contemplative power in contemplating God. Therefore the soul will have no actual sensation
5967 whatever.
5968 </p>
5969 <p id="XP_Q82_A3-p6">
5970 <b>On the contrary,</b> It is written (
5971 <a class="scripRef" id="XP_Q82_A3-p6.1" href="./asv.html#Rev.1.7" target="asv">Apoc. 1:7</a>): "Every eye shall see Him." Therefore there will be actual sensation.
5972 </p>
5973 <p id="XP_Q82_A3-p7"> Further, according to the Philosopher (De Anima i, 2) "the animate is distinct from the inanimate by sensation and movement."
5974 Now there will be actual movement since they "shall run to and fro like sparks among the reeds" (
5975 <a class="scripRef" id="XP_Q82_A3-p7.1" href="./asv.html#Wis.3.7" target="asv">Wis. 3:7</a>). Therefore there will also be actual sensation.
5976 </p>
5977 <p id="XP_Q82_A3-p8">
5978 <b>I answer that,</b> All are agreed that there is some sensation in the bodies of the blessed: else the bodily life of the saints after the resurrection
5979 would be likened to sleep rather than to vigilance. Now this is not befitting that perfection, because in sleep a sensible
5980 body is not in the ultimate act of life, for which reason sleep is described as half-life. [*This is what Aristotle says:
5981 "The good and the bad are in sleep least distinguishable: hence men say that for half
5982 their lives there is no difference between the happy and the unhappy" (Ethic. i, 13)] But there is a difference of opinion
5983 as to the mode of sensation.
5984 </p>
5985 <p id="XP_Q82_A3-p9"> For some say that the glorified bodies will be impassible, and consequently "not susceptible to impressions from without"
5986 [*Cf.
5987 <a id="XP_Q82_A3-p9.1" shape="rect" href="summa.XP_Q74_A4.html"> Q[74], A[4]</a>, On the contrary] and much less so than the heavenly bodies, because they will have actual sensations, not by receiving species
5988 from sensibles, but by emission of species. But this is impossible, since in the resurrection the specific nature will remain
5989 the same in man and in all his parts. Now the nature of sense is
5990 to be a passive power as the Philosopher proves (De Anima ii, text. 51,54). Wherefore if the saints, in the resurrection,
5991 were to have sensations by emitting and not by receiving species, sense in them would be not a passive but an active power,
5992 and thus it would not be the same specifically with sense as it is now, but would be some other power bestowed on them; for
5993 just as matter never becomes form, so a passive power never becomes active. Consequently others say that the senses will be
5994 actualized by receiving species, not indeed from external sensibles, but by an outflow from the higher powers, so that as
5995 now the higher powers receive from the lower, so on the contrary the lower powers will then receive from the higher. But this
5996 mode of reception does not result in real sensation, because every passive power, according to its specific nature, is determined
5997 to some special active principle, since a power as such bears relation to that with respect to which it is said to be the
5998 power. Wherefore since the proper active principle in external sensation is a thing existing outside the soul and not an intention
5999 thereof existing in the imagination or reason, if the organ of sense be not moved by external things, but by the imagination
6000 or other higher powers, there will be no true sensation. Hence we do not say that madmen or other witless persons (in whom
6001 there is this kind of outflow of species towards the organs of sense, on account of the powerful influence of the
6002 imagination) have real sensations, but that it seems to them that they have sensations. Consequently we must say with others
6003 that sensation in glorified bodies will result from the reception of things outside the soul. It must, however, be observed
6004 that the organs of sense are transmuted by things outside the soul in two ways. First by a natural transmutation, when namely
6005 the organ is disposed by the same natural quality as the thing outside the soul which acts on that organ: for instance, when
6006 the hand is heated by touching a hot object, or becomes fragrant through contact with a fragrant object. Secondly, by a spiritual
6007 transmutation, as when a sensible quality is received in an instrument, according to a spiritual mode of being, when, namely,
6008 the species or the intention of a quality, and not the quality itself is received: thus the pupil receives the species of
6009 whiteness and yet does not itself become white. Accordingly the first reception does not cause sensation, properly
6010 speaking, because the senses are receptive of species in matter but without matter. that is to say without the material "being"
6011 which the species had outside the soul (De Anima ii, text. 121). This reception transmutes the nature of the recipient, because
6012 in this way the quality is received according to its material "being." Consequently this kind of reception will not be in
6013 the glorified bodies, but the second, which of itself causes actual sensation, without changing the nature of the
6014 recipient.
6015 </p>
6016 <p id="XP_Q82_A3-p10">
6017 <b>Reply to Objection 1:</b> As already explained, by this passion that takes place in actual sensation and is no other than the aforesaid reception of
6018 species, the body is not drawn away from natural quality, but is perfected by a spiritual change. Wherefore the impassibility
6019 of glorified bodies does not exclude this kind of passion.
6020 </p>
6021 <p id="XP_Q82_A3-p11">
6022 <b>Reply to Objection 2:</b> Every subject of passion receives the action of the agent according to its mode. Accordingly if there be a thing that is
6023 naturally adapted to be altered by an active principle, with a natural and a spiritual alteration, the natural alteration
6024 precedes the spiritual alteration, just as natural precedes intentional being. If however a thing be naturally adapted to
6025 be altered only with a spiritual alteration it does not follow that it is altered
6026 naturally. For instance the air is not receptive of color, according to its natural being, but only according to its spiritual
6027 being, wherefore in this way alone is it altered: whereas, on the contrary, inanimate bodies are altered by sensible qualities
6028 only naturally and not spiritually. But in the glorified bodies there cannot be any natural alteration, and consequently there
6029 will be only spiritual alteration.
6030 </p>
6031 <p id="XP_Q82_A3-p12">
6032 <b>Reply to Objection 3:</b> Just as there will be new reception of species in the organs of sensation, so there will be new judgment in the common sense:
6033 but there will be no new judgment on the point in the intellect; such is the case with one who sees what he knew before. The
6034 saying of Augustine, that "there our thoughts will not be changeable," refers to the thoughts of the intellectual part: therefore
6035 it is not to the point.
6036 </p>
6037 <p id="XP_Q82_A3-p13">
6038 <b>Reply to Objection 4:</b> When one of two things is the type of the other, the attention of the soul to the one does not hinder or lessen its attention
6039 to the other: thus a physician while considering urine is not less but more able to bear in mind the rules of his art concerning
6040 the colors of urine. And since God is apprehended by the saints as the type of all things that will be done or known by them,
6041 their attention to perceiving sensibles, or to contemplating or doing
6042 anything else will nowise hinder their contemplation of God, nor conversely. Or we may say that the reason why one power is
6043 hindered in its act when another power is intensely engaged is because one power does not alone suffice for such an intense
6044 operation, unless it be assisted by receiving from the principle of life the inflow that the other powers or members should
6045 receive. And since in the saints all the powers will be most perfect, one will be able to operate intensely without thereby
6046 hindering the operation of another power even as it was with Christ.
6047 </p>
6048 <p id="XP_Q82_A3-p14"></p>
6049 <p id="XP_Q82_A3-p15"></p>
6050 <p id="XP_Q82_A3-p16"></p>
6051 <a href="summa.XP_Q82_A2.html"></a>
6052 <a href="summa.XP_Q82_A4.html"></a>
6053 </div>
6054 <div id="XP_Q82_A4" class="div4">
6055 <a href="summa.XP_Q82_A3.html"></a>
6056 <a href="summa.XP_Q83.html"></a>
6057 <h4 id="XP_Q82_A4-p0.1">Whether in the blessed, after the resurrection, all the senses will be in act?</h4>
6058 <p id="XP_Q82_A4-p1"></p>
6059 <p id="XP_Q82_A4-p2">
6060 <b>Objection 1:</b> It would seem that all the senses are not in act there. For touch is the first of all the senses (De Anima ii, 2). But the
6061 glorified body will lack the actual sense of touch, since the sense of touch becomes actual by the alteration of an animal
6062 body by some external body preponderating in some one of the active or passive qualities which touch is capable of discerning:
6063 and such an alteration will then be impossible. Therefore all the senses will not be in act
6064 there.
6065 </p>
6066 <p id="XP_Q82_A4-p3">
6067 <b>Objection 2:</b> Further, the sense of taste assists the action of the nutritive power. Now after the resurrection there will be no such action,
6068 as stated above (
6069 <a id="XP_Q82_A4-p3.1" shape="rect" href="summa.XP_Q81_A4.html">Q[81], A[4]</a>). Therefore taste would be useless there.
6070 </p>
6071 <p id="XP_Q82_A4-p4">
6072 <b>Objection 3:</b> Further, nothing will be corrupted after the resurrection because the whole creature will be invested with a certain virtue
6073 of incorruption. Now the sense of smell cannot have its act without some corruption having taken place, because smell is not
6074 perceived without a volatile evaporation consisting in a certain dissolution. Therefore the sense of smell is not there in
6075 its act.
6076 </p>
6077 <p id="XP_Q82_A4-p5">
6078 <b>Objection 4:</b> Further, "Hearing assists teaching" (De Sensu et Sensato i). But the blessed, after the resurrection, will require no teaching
6079 by means of sensible objects, since they will be filled with Divine wisdom by the very vision of God. Therefore hearing will
6080 not be there.
6081 </p>
6082 <p id="XP_Q82_A4-p6">
6083 <b>Objection 5:</b> Further. seeing results from the pupil receiving the species of the thing seen. But after the resurrection this will be impossible
6084 in the blessed. Therefore there will be no actual seeing there, and yet this is the most noble of the senses. The minor is
6085 proved thus: That which is actually lightsome is not receptive of a visible species; and consequently a mirror placed under
6086 the sun's rays does not reflect the image of a body opposite to it. Now the pupil like
6087 the whole body will be endowed with clarity. Therefore it will not receive the image of a colored body.
6088 </p>
6089 <p id="XP_Q82_A4-p7">
6090 <b>Objection 6:</b> Further, according to the science of perspective, whatever is seen is seen at an angle. But this does not apply to the glorified
6091 bodies. Therefore they will not have actual sense of sight. The minor is proved thus. Whenever a thing is seen at an angle,
6092 the angle must be proportionate to the distance of the object seen: because what is seen from a greater distance is less seen
6093 and at a lesser angle, so that the angle may be so small that nothing is seen of the
6094 object. Therefore if the glorified eye sees at an angle, it follows that it sees things within a certain distance, and that
6095 consequently it does not see a thing from a greater distance than we see now: and this would seem very absurd. And thus it
6096 would seem that the sense of sight will not be actual in glorified bodies.
6097 </p>
6098 <p id="XP_Q82_A4-p8">
6099 <b>On the contrary,</b> A power conjoined to its act is more perfect than one not so conjoined. Now human nature in the blessed will be in its greatest
6100 perfection. Therefore all the senses will be actual there.
6101 </p>
6102 <p id="XP_Q82_A4-p9"> Further, the sensitive powers are nearer to the soul than the body is. But the body will be rewarded or punished on account
6103 of the merits or demerits of the soul. Therefore all the senses in the blessed will also be rewarded and in the wicked will
6104 be punished, with regard to pleasure and pain or sorrow which consist in the operation of the senses.
6105 </p>
6106 <p id="XP_Q82_A4-p10">
6107 <b>I answer that,</b> There are two opinions on this question. For some say that in the glorified bodies there will be all the sensitive powers,
6108 but that only two senses will be in act, namely touch and sight; nor will this be owing to defective senses, but from lack
6109 of medium and object; and that the senses will not be useless, because they will conduce to the integrity of human nature
6110 and will show forth the wisdom of their Creator. But this is seemingly untrue, because the
6111 medium in these senses is the same as in the others. For in the sight the medium is the air, and this is also the medium in
6112 hearing and smelling (De Anima ii, 7). Again, the taste, like the touch, has the medium in contact, since taste is a kind
6113 of touch (De Anima ii, 9). Smell also which is the object of the sense of smell will be there, since the Church sings that
6114 the bodies of the saints will be a most sweet smell. There will also be vocal praise in heaven; hence a gloss says on
6115 <a class="scripRef" id="XP_Q82_A4-p10.1" href="./asv.html#Ps.149.6" target="asv">
6116 Ps. 149:6,
6117 </a>"The high praises of God shall be in their mouth" that "hearts and tongues shall not cease to praise God." The same is had
6118 on the authority of a gloss on
6119 <a class="scripRef" id="XP_Q82_A4-p10.2" href="./asv.html#." target="asv">2 Esdra 12:27, </a> "With singing and with cymbals." Wherefore, according to others we may say that smelling and hearing will be in act there,
6120 but taste will not be in act, in the sense of being affected by the taking of food or drink, as appears from what we have
6121 said (
6122 <a id="XP_Q82_A4-p10.3" shape="rect" href="summa.XP_Q81_A4.html">Q[81],
6123 A[4]
6124 </a>): unless perchance we say that there will be taste in act through the tongue being affected by some neighboring humor.
6125 </p>
6126 <p id="XP_Q82_A4-p11">
6127 <b>Reply to Objection 1:</b> The qualities perceived by the touch are those which constitute the animal body. Wherefore the body of an animal has, through
6128 its tangible qualities according to the present state of life, a natural aptitude to be affected with a natural and spiritual
6129 alteration by the object of touch. For this reason the touch is said to be the most material of the senses, since it has a
6130 greater measure of material alteration connected with it. Yet material
6131 alteration is only accidentally related to the act of sensation which is effected by a spiritual alteration. Consequently
6132 the glorified bodies, which by reason of their impassibility are immune from natural alteration, will be subject only to spiritual
6133 alteration by tangible qualities. Thus it was with the body of Adam, which could neither be burned by fire, nor pierced by
6134 sword, although he had the sense of such things.
6135 </p>
6136 <p id="XP_Q82_A4-p12">
6137 <b>Reply to Objection 2:</b> Taste, in so far as it is the perception of food, will not be in act; but perhaps it will be possible in so far as it is
6138 cognizant of flavors in the way mentioned above.
6139 </p>
6140 <p id="XP_Q82_A4-p13">
6141 <b>Reply to Objection 3:</b> Some have considered smell to be merely a volatile evaporation. But this opinion cannot be true; which is evident from the
6142 fact that vultures hasten to a corpse on perceiving the odor from a very great distance, whereas it would be impossible for
6143 an evaporation to travel from the corpse to a place so remote, even though the whole corpse were to be dissolved into vapor.
6144 This is confirmed by the fact that sensible objects at an equal distance exercise
6145 their influence in all directions: so that smell affects the medium sometimes, and the instrument of sensation with a spiritual
6146 alteration, without any evaporation reaching the organ. That some evaporation should be necessary is due to the fact that
6147 smell in bodies is mixed with humidity; wherefore it is necessary for dissolution to take place in order for the smell to
6148 be perceived. But in the glorified bodies odor will be in its ultimate perfection, being nowise hampered by humidity: wherefore
6149 it will affect the organ with a spiritual alteration, like the odor of a volatile evaporation. Such will be the sense of smell
6150 in the saints, because it will not be hindered by any humidity: and it will take cognizance not only of the excellences of
6151 odors, as happens with us now on account of the very great humidity of the brain, but also of the minutest differences of
6152 odors.
6153 </p>
6154 <p id="XP_Q82_A4-p14">
6155 <b>Reply to Objection 4:</b> In heaven there will be vocal praise (though indeed some think otherwise), and in the blessed it will affect the organ of
6156 hearing by a merely spiritual alteration. Nor will it be for the sake of learning whereby they may acquire knowledge, but
6157 for the sake of the perfection of the sense and for the sake pleasure. How it is possible for the voice to give sound there,
6158 we have already stated (Sent. ii, D, 2;
6159 <a id="XP_Q82_A4-p14.1" shape="rect" href="summa.XP_Q2_A2.html"> Q[2], A[2]</a>, ad 5).
6160 </p>
6161 <p id="XP_Q82_A4-p15">
6162 <b>Reply to Objection 5:</b> The intensity of light does not hinder the spiritual reception of the image of color, so long as the pupil retains its diaphanous
6163 nature; thus it is evident that however much the air be filled with light, it can be the medium of sight, and the more it
6164 is illumined, the more clearly are objects seen through it, unless there be a fault through defective sight. The fact that
6165 the image of an object placed in opposition to a mirror directly opposite the
6166 sun's rays does not appear therein, is not due to the reception being hindered, but to the hindering of reflection: because
6167 for an image to appear in a mirror it must needs be thrown back by an opaque body, for which reason lead is affixed to the
6168 glass in a mirror. The sun's ray dispels this opacity so that no image can appear in the mirror. But the clarity of a glorified
6169 body does not destroy the diaphanous nature of the pupil, since glory does not destroy nature; and consequently the
6170 greatness of clarity in the pupil renders the sight keen rather than defective.
6171 </p>
6172 <p id="XP_Q82_A4-p16">
6173 <b>Reply to Objection 6:</b> The more perfect the sense the less does it require to be altered in order to perceive its object. Now the smaller the angle
6174 at which the sight is affected by the visible object, the less is the organ altered. Hence it is that a stronger sight can
6175 see from a distance more than a weaker sight; because the greater the distance the smaller the angle at which a thing is seen.
6176 And since the sight of a glorified body will be most perfect it will be able to
6177 see by the very least alteration (of the organ); and consequently at a very much smaller angle than now, and therefore from
6178 a much greater distance.
6179 </p>
6180 <p id="XP_Q82_A4-p17"></p>
6181 <p id="XP_Q82_A4-p18"></p>
6182 <a href="summa.XP_Q82_A3.html"></a>
6183 <a href="summa.XP_Q83.html"></a>
6184 </div>
6185 <a href="summa.XP_Q81_A4.html"></a>
6186 <a href="summa.XP_Q82_A1.html"></a>
6187 </div>
6188 <div id="XP_Q83" class="div3">
6189 <a href="summa.XP_Q82_A4.html"></a>
6190 <a href="summa.XP_Q83_A1.html"></a>
6191 <h3 id="XP_Q83-p0.1">OF THE SUBTLETY OF THE BODIES OF THE BLESSED (SIX ARTICLES)</h3>
6192 <p id="XP_Q83-p1"></p>
6193 <p id="XP_Q83-p2"> We must now consider the subtlety of the bodies of the blessed. Under this head there are six points of inquiry:</p>
6194 <p id="XP_Q83-p3"> (1) Whether subtlety is a property of the glorified body?</p>
6195 <p id="XP_Q83-p4"> (2) Whether by reason of this subtlety it can be in the same place with another not glorified body?</p>
6196 <p id="XP_Q83-p5"> (3) Whether by a miracle two bodies can be in the same place?</p>
6197 <p id="XP_Q83-p6"> (4) Whether a glorified body can be in the same place with another glorified body?</p>
6198 <p id="XP_Q83-p7"> (5) Whether a glorified body necessarily requires a place equal to itself?</p>
6199 <p id="XP_Q83-p8"> (6) Whether a glorified body is palpable?</p>
6200 <div id="XP_Q83_A1" class="div4">
6201 <a href="summa.XP_Q83.html"></a>
6202 <a href="summa.XP_Q83_A2.html"></a>
6203 <h4 id="XP_Q83_A1-p0.1">Whether subtlety is a property of the glorified body?</h4>
6204 <p id="XP_Q83_A1-p1"></p>
6205 <p id="XP_Q83_A1-p2">
6206 <b>Objection 1:</b> It would seem that subtlety is not a property of the glorified body. For the properties of glory surpass the properties of
6207 nature, even as the clarity of glory surpasses the clarity of the sun, which is the greatest in nature. Accordingly if subtlety
6208 be a property of the glorified body, it would seem that the glorified body will be more subtle than anything which is subtle
6209 in nature, and thus it will be "more subtle than the wind and the air," which was
6210 condemned by Gregory in the city of Constantinople, as he relates (Moral. xiv, 56).
6211 </p>
6212 <p id="XP_Q83_A1-p3">
6213 <b>Objection 2:</b> Further, as heat and cold are simple qualities of bodies, i.e. of the elements, so is subtlety. But heat and other qualities
6214 of the elements will not be intensified in the glorified bodies any more than they are now, in fact, they will be more reduced
6215 to the mean. Neither, therefore, will subtlety be in them more than it is now.
6216 </p>
6217 <p id="XP_Q83_A1-p4">
6218 <b>Objection 3:</b> Further, subtlety is in bodies as a result of scarcity of matter, wherefore bodies that have less matter within equal dimensions
6219 are said to be more subtle; as fire in comparison with air, and air as compared with water, and water as compared with earth.
6220 But there will be as much matter in the glorified bodies as there is now, nor will their dimensions be greater. Therefore
6221 they will not be more subtle then than now.
6222 </p>
6223 <p id="XP_Q83_A1-p5">
6224 <b>On the contrary,</b> It is written (
6225 <a class="scripRef" id="XP_Q83_A1-p5.1" href="./asv.html#iCor.15.44" target="asv">1 Cor. 15:44</a>): "It is sown a corruptible body, it shall rise a spiritual," i.e. a spirit-like, "body." But the subtlety of a spirit surpasses
6226 all bodily subtlety. Therefore the glorified bodies will be most subtle.
6227 </p>
6228 <p id="XP_Q83_A1-p6"> Further, the more subtle a body is the more exalted it is. But the glorified bodies will be most exalted. Therefore they
6229 will be most subtle.
6230 </p>
6231 <p id="XP_Q83_A1-p7">
6232 <b>I answer that,</b> Subtlety takes its name from the power to penetrate. Hence it is said in De Gener. ii that "a subtle thing fills all the
6233 parts and the parts of parts." Now that a body has the power of penetrating may happen through two causes. First, through
6234 smallness of quantity, especially in respect of depth and breadth, but not of length, because penetration regards depth, wherefore
6235 length is not an obstacle to penetration. Secondly, through paucity of matter, wherefore
6236 rarity is synonymous with subtlety: and since in rare bodies the form is more predominant over the matter, the term "subtlety"
6237 has been transferred to those bodies which are most perfectly subject to their form, and are most fully perfected thereby:
6238 thus we speak of subtlety in the sun and moon and like bodies, just as gold and similar things may be called subtle, when
6239 they are most perfectly complete in their specific being and power. And since incorporeal things lack quantity and matter,
6240 the
6241 term "subtlety" is applied to them, not only by reason of their substance, but also on account of their power. For just as
6242 a subtle thing is said to be penetrative, for the reason that it reaches to the inmost part of a thing, so is an intellect
6243 said to be subtle because it reaches to the insight of the intrinsic principles and the hidden natural properties of a thing.
6244 In like manner a person is said to have subtle sight, because he is able to perceive by sight things of the smallest size:
6245 and
6246 the same applies to the other senses. Accordingly people have differed by ascribing subtlety to the glorified bodies in different
6247 ways.
6248 </p>
6249 <p id="XP_Q83_A1-p8"> For certain heretics, as Augustine relates (De Civ. Dei xiii, 22), ascribed to them the subtlety whereby spiritual substances
6250 are said to be subtle: and they said that at the resurrection the body will be transformed into a spirit, and that for this
6251 reason the Apostle describes as being "spiritual" the bodies of those who rise again (
6252 <a class="scripRef" id="XP_Q83_A1-p8.1" href="./asv.html#iCor.15.44" target="asv">1 Cor. 15:44</a>). But this cannot be maintained. First, because a body cannot be changed into a spirit, since there is no
6253 community of matter between them: and Boethius proves this (De Duab. Nat.). Secondly, because, if this were possible, and
6254 one's body were changed into a spirit, one would not rise again a man, for a man naturally consists of a soul and body. Thirdly,
6255 because if this were the Apostle's meaning, just as he speaks of spiritual bodies, so would he speak of natural [animale]
6256 bodies, as being changed into souls [animam]: and this is clearly false.
6257 </p>
6258 <p id="XP_Q83_A1-p9"> Hence certain heretics said that the body will remain at the resurrection, but that it will be endowed with subtlety by means
6259 of rarefaction, so that human bodies in rising again will be like the air or the wind, as Gregory relates (Moral. xiv, 56).
6260 But this again cannot be maintained, because our Lord had a palpable body after the Resurrection, as appears from the last
6261 chapter of Luke, and we must believe that His body was supremely subtle. Moreover the human body will rise
6262 again with flesh and bones, as did the body of our Lord, according to
6263 <a class="scripRef" id="XP_Q83_A1-p9.1" href="./asv.html#Luke.24.39" target="asv"> Lk. 24:39, </a> "A spirit hath not flesh and bones as you see Me to have," and
6264 <a class="scripRef" id="XP_Q83_A1-p9.2" href="./asv.html#Job.19.26" target="asv"> Job 19:26, </a> "In my flesh I shall see God," my Saviour: and the nature of flesh and bone is incompatible with the aforesaid rarity.
6265 </p>
6266 <p id="XP_Q83_A1-p10"> Consequently another kind of subtlety must be assigned to glorified bodies, by saying that they are subtle on account of
6267 the most complete perfection of the body. But this completeness is explained by some in relation to the fifth, or heavenly,
6268 essence, which will be then predominant in them. This, however, is impossible, since first of all the fifth essence can nowise
6269 enter into the composition of a body, as we have shown above (Sent. D, 12, qu. 1). Secondly, because granted
6270 that it entered into the composition of the human body, it would be impossible to account for its having a greater predominance
6271 over the elemental nature then than now, unless---either the amount of the heavenly nature in human bodies were increased
6272 (thus human bodies would not be of the same stature, unless perhaps elemental matter in man were decreased, which is inconsistent
6273 with the integrity of those who rise again)---or unless elemental nature were endowed with the properties of the
6274 heavenly nature through the latter's dominion over the body, and in that case a natural power would be the cause of a property
6275 of glory, which seems absurd.
6276 </p>
6277 <p id="XP_Q83_A1-p11"> Hence others say that the aforesaid completeness by reason of which human bodies are said to be subtle will result from the
6278 dominion of the glorified soul (which is the form of the body) over the body, by reason of which dominion the glorified body
6279 is said to be "spiritual," as being wholly subject to the spirit. The first subjection whereby the body is subject to the
6280 soul is to the effect of its participating in its specific being, in so far as it is subject to the soul as
6281 matter to form; and secondly it is subject to the soul in respect of the other operations of the soul, in so far as the soul
6282 is a principle of movement. Consequently the first reason for spirituality in the body is subtlety, and, after that, agility
6283 and the other properties of a glorified body. Hence the Apostle, as the masters expound, in speaking of spirituality indicates
6284 subtlety: wherefore Gregory says (Moral. xiv, 56) that "the glorified body is said to be subtle as a result of a spiritual
6285 power."
6286 </p>
6287 <p id="XP_Q83_A1-p12"> This suffices for the Replies to the Objections which refer to the subtlety of rarefaction.</p>
6288 <p id="XP_Q83_A1-p13"></p>
6289 <p id="XP_Q83_A1-p14"></p>
6290 <a href="summa.XP_Q83.html"></a>
6291 <a href="summa.XP_Q83_A2.html"></a>
6292 </div>
6293 <div id="XP_Q83_A2" class="div4">
6294 <a href="summa.XP_Q83_A1.html"></a>
6295 <a href="summa.XP_Q83_A3.html"></a>
6296 <h4 id="XP_Q83_A2-p0.1">Whether by reason of this subtlety a glorified body is able to be in the same place with another body not glorified?</h4>
6297 <p id="XP_Q83_A2-p1"></p>
6298 <p id="XP_Q83_A2-p2">
6299 <b>Objection 1:</b> It would seem that by reason of this subtlety a body is able to be in the same place with another body not glorified. For
6300 according to
6301 <a class="scripRef" id="XP_Q83_A2-p2.1" href="./asv.html#Phil.3.21" target="asv"> Phil. 3:21, </a> "He will reform the body of our lowness made like to the body of His glory." Now the body of Christ was able to be in the
6302 same place with another body, as appears from the fact that after His Resurrection He went in to His disciples, the doors
6303 being shut (
6304 <a class="scripRef" id="XP_Q83_A2-p2.2" href="./asv.html#John.20.19" target="asv">Jn. 20:19</a>,
6305 <a class="scripRef" id="XP_Q83_A2-p2.3" href="./asv.html#John.20.26" target="asv">26</a>).
6306 Therefore also the glorified bodies by reason of their subtlety will be able to be in the same place with other bodies not
6307 glorified.
6308 </p>
6309 <p id="XP_Q83_A2-p3">
6310 <b>Objection 2:</b> Further, glorified bodies will be superior to all other bodies. Yet by reason of their superiority certain bodies, to wit
6311 the solar rays, are able now to occupy the same place together with other bodies. Much more therefore is this befitting glorified
6312 bodies.
6313 </p>
6314 <p id="XP_Q83_A2-p4">
6315 <b>Objection 3:</b> Further, a heavenly body cannot be severed, at least as regards the substance of the spheres: hence it is written (
6316 <a class="scripRef" id="XP_Q83_A2-p4.1" href="./asv.html#Job.37.18" target="asv">Job 37:18</a>) that "the heavens . . . are most strong, as if they were of molten brass." If then the subtlety of a glorified body will
6317 not enable it to be in the same place together with another body, it will never be able to ascend to the empyrean,* and this
6318 is erroneous. [*The empyrean was the highest of the concentric spheres
6319 or heavens, and was identified by Christian writers with the abode of God. Cf.
6320 <a id="XP_Q83_A2-p4.2" shape="rect" href="summa.FP_Q56_A3.html">FP, Q[56], A[3]</a>].
6321 </p>
6322 <p id="XP_Q83_A2-p5">
6323 <b>Objection 4:</b> Further, a body which is unable to be in the same place with another body can be hindered in its movement or even surrounded
6324 by others standing in its way. But this cannot happen to glorified bodies. Therefore they will be able to be together in the
6325 same place with other bodies.
6326 </p>
6327 <p id="XP_Q83_A2-p6">
6328 <b>Objection 5:</b> Further, as point is to point, so is line to line, surface to surface, and body to body. Now two points can be coincident,
6329 as in the case of two lines touching one another, and two lines when two surfaces are in contact with one another, and two
6330 surfaces when two bodies touch one another, because "contiguous things are those whose boundaries coincide" (Phys. vi, 6).
6331 Therefore it is not against the nature of a body to be in the same place together with another
6332 body. Now whatever excellence is competent to the nature of a body will all be bestowed on the glorified body. Therefore a
6333 glorified body, by reason of its subtlety, will be able to be in the same place together with another body.
6334 </p>
6335 <p id="XP_Q83_A2-p7">
6336 <b>On the contrary,</b> Boethius says (De Trin. i): "Difference of accidents makes distinction in number. For three men differ not in genus, nor
6337 in species, but in their accidents. If we were to remove absolutely every accident from them, still each one has a different
6338 place; and it is quite conceivable that they should all occupy the same place." Therefore if we suppose two bodies to occupy
6339 the same place, there will be but one body numerically.
6340 </p>
6341 <p id="XP_Q83_A2-p8">
6342 <b>I answer that,</b> It cannot be maintained that a glorified body, by reason of its subtlety, is able to be in the same place with another body,
6343 unless the obstacle to its being now in the same place with another body be removed by that subtlety. Some say that in the
6344 present state this obstacle is its grossness by virtue of which it is able to occupy a place; and that this grossness is removed
6345 by the gift of subtlety. But there are two reasons why this cannot be maintained.
6346 First, because the grossness which the gift of subtlety removes is a kind of defect, for instance an inordinateness of matter
6347 in not being perfectly subject to its form. For all that pertains to the integrity of the body will rise again in the body,
6348 both as regards the matter and as regards the form. And the fact that a body is able to fill a place belongs to it by reason
6349 of that which pertains to its integrity, and not on account of any defect of nature. For since fulness is opposed to
6350 vacancy, that alone does not fill a place, which being put in a place, nevertheless leaves a place vacant. Now a vacuum is
6351 defined by the Philosopher (Phys. iv, 6,7) as being "a place not filled by a sensible body." And a body is said to be sensible
6352 by reason of its matter, form, and natural accidents, all of which pertain to the integrity of nature. It is also plain that
6353 the glorified body will be sensible even to touch, as evidenced by the body of our Lord (
6354 <a class="scripRef" id="XP_Q83_A2-p8.1" href="./asv.html#Luke.24.39" target="asv">Lk. 24:39</a>):
6355 nor will it lack matter, or form, or natural accidents, namely heat, cold, and so forth. Hence it is evident that the glorified
6356 body, the gift of subtlety notwithstanding, will fill a place: for it would seem madness to say that the place in which there
6357 will be a glorified body will be empty. Secondly their aforesaid argument does not avail, because to hinder the co-existence
6358 of a body in the same place is more than to fill a place. For if we suppose dimensions separate from matter, those
6359 dimensions do not fill a place. Hence some who held the possibility of a vacuum, said that a vacuum is a place wherein such
6360 like dimensions exist apart from a sensible body; and yet those dimensions hinder another body from being together with them
6361 in the same place. This is made clear by the Philosopher (Phys. iv, 1,8; Metaph. ii, 2), where he considers it impossible
6362 for a mathematical body, which is nothing but separate dimensions, to be together with another natural sensible body.
6363 Consequently, granted that the subtlety of a glorified body hindered it from filling a place, nevertheless it would not follow
6364 that for this reason it is able to be in the same place with another body, since the removal of the lesser does not involve
6365 the removal of the greater.
6366 </p>
6367 <p id="XP_Q83_A2-p9"> Accordingly we must say that the obstacle to our body's being now in the same place with another body can nowise be removed
6368 by the gift of subtlety. For nothing can prevent a body from occupying the same place together with another body, except something
6369 in it that requires a different place: since nothing is an obstacle to identity, save that which is a cause of distinction.
6370 Now this distinction of place is not required by any quality of the body, because a body demands a
6371 place, not by reason of its quality: wherefore if we remove from a body the fact of its being hot or cold, heavy or light,
6372 it still retains the necessity of the aforesaid distinction, as the Philosopher proves (Phys. iv), and as is self-evident.
6373 In like manner neither can matter cause the necessity of the aforesaid distinction, because matter does not occupy a place
6374 except through its dimensive quantity. Again neither does form occupy a place, unless it have a place through its matter.
6375 It
6376 remains therefore that the necessity for two bodies occupying each a distinct place results from the nature of dimensive quantity,
6377 to which a place is essentially befitting. For this forms part of its definition, since dimensive quantity is quantity occupying
6378 a place. Hence it is that if we remove all else in a thing from it, the necessity of this distinction is found in its dimensive
6379 quantity alone. Thus take the example of a separate line, supposing there to be two such lines, or two parts of
6380 one line, they must needs occupy distinct places, else one line added to another would not make something greater, and this
6381 is against common sense. The same applies to surfaces and mathematical bodies. And since matter demands place, through being
6382 the subject of dimension, the aforesaid necessity results in placed matter, so that just as it is impossible for there to
6383 be two lines, or two parts of a line, unless they occupy distinct places, so is it impossible for there to be two matters,
6384 or
6385 two parts of matter, without there be distinction of place. And since distinction of matter is the principle of the distinction
6386 between individuals, it follows that, as Boethius says (De Trin.), "we cannot possibly conceive two bodies occupying one place,"
6387 so that this distinction of individuals requires this difference of accidents. Now subtlety does not deprive the glorified
6388 body of its dimension; wherefore it nowise removes from it the aforesaid necessity of occupying a distinct place from
6389 another body. Therefore the subtlety of a glorified body will not enable it to be in the same place together with another
6390 body, but it will be possible for it to be together with another body by the operation of the Divine power: even as the body
6391 of Peter had the power whereby the sick were healed at the passing of Peter's shadow (
6392 <a class="scripRef" id="XP_Q83_A2-p9.1" href="./asv.html#Acts.5.15" target="asv">Acts 5:15</a>) not through any inherent property, but by the power of God for the upbuilding of the faith. Thus will the Divine power make
6393 it
6394 possible for a glorified body to be in the same place together with another body for the perfection of glory.
6395 </p>
6396 <p id="XP_Q83_A2-p10">
6397 <b>Reply to Objection 1:</b> That Christ's body was able to be together with another body in the same place was not due to its subtlety, but resulted
6398 from the power of His Godhead after His resurrection, even as in His birth [*Cf.
6399 <a id="XP_Q83_A2-p10.1" shape="rect" href="summa.TP_Q28_A2.html">TP, Q[28], A[2]</a>, ad 3]. Hence Gregory says (Hom. xxvi in Evang.): "The same body went into His disciples the doors being shut, which to human
6400 eyes came from the closed womb of the Virgin at His birth." Therefore there is no
6401 reason why this should be befitting to glorified bodies on account of their subtlety.
6402 </p>
6403 <p id="XP_Q83_A2-p11">
6404 <b>Reply to Objection 2:</b> Light is not a body as we have said above (Sent. ii, Q[13], A[3];
6405 <a id="XP_Q83_A2-p11.1" shape="rect" href="summa.FP_Q67_A2.html">FP, Q[67], A[2]</a>): hence the objection proceeds on a false supposition.
6406 </p>
6407 <p id="XP_Q83_A2-p12">
6408 <b>Reply to Objection 3:</b> The glorified body will pass through the heavenly spheres without severing them, not by virtue of its subtlety, but by the
6409 Divine power, which will assist them in all things at will.
6410 </p>
6411 <p id="XP_Q83_A2-p13">
6412 <b>Reply to Objection 4:</b> From the fact that God will come to the aid of the blessed at will in whatever they desire, it follows that they cannot be
6413 surrounded or imprisoned.
6414 </p>
6415 <p id="XP_Q83_A2-p14">
6416 <b>Reply to Objection 5:</b> As stated in Phys. iv, 5, "a point is not in a place": hence if it be said to be in a place, this is only accidental, because
6417 the body of which it is a term is in a place. And just as the whole place corresponds to the whole body, so the term of the
6418 place corresponds to the term of the body. But it happens that two places have one term, even as two lines terminate in one
6419 point. And consequently though two bodies must needs be in distinct places, yet
6420 the same term of two places corresponds to the two terms of the two bodies. It is in this sense that the bounds of contiguous
6421 bodies are said to coincide.
6422 </p>
6423 <p id="XP_Q83_A2-p15"></p>
6424 <p id="XP_Q83_A2-p16"></p>
6425 <a href="summa.XP_Q83_A1.html"></a>
6426 <a href="summa.XP_Q83_A3.html"></a>
6427 </div>
6428 <div id="XP_Q83_A3" class="div4">
6429 <a href="summa.XP_Q83_A2.html"></a>
6430 <a href="summa.XP_Q83_A4.html"></a>
6431 <h4 id="XP_Q83_A3-p0.1">Whether it is possible, by a miracle, for two bodies to be in the same place?</h4>
6432 <p id="XP_Q83_A3-p1"></p>
6433 <p id="XP_Q83_A3-p2">
6434 <b>Objection 1:</b> It would seem that not even by a miracle is it possible for two bodies to be in the same place. For it is not possible that,
6435 by a miracle, two bodies be at once two and one, since this would imply that contradictions are true at the same time. But
6436 if we suppose two bodies to be in the same place, it would follow that those two bodies are one. Therefore this cannot be
6437 done by a miracle. The minor is proved thus. Suppose two bodies A and B to be in the same
6438 place. The dimensions of A will either be the same as the dimensions of the place, or they will differ from them. If they
6439 differ, then some of the dimensions will be separate: which is impossible, since the dimensions that are within the bounds
6440 of a place are not in a subject unless they be in a placed body. If they be the same, then for the same reason the dimensions
6441 of B will be the same as the dimensions of the place. "Now things that are the same with one and the same thing are the same
6442 with one another." Therefore the dimensions of A and B are the same. But two bodies cannot have identical dimensions just
6443 as they cannot have the same whiteness. Therefore A and B are one body and yet they were two. Therefore they are at the same
6444 time one and two.
6445 </p>
6446 <p id="XP_Q83_A3-p3">
6447 <b>Objection 2:</b> Further, a thing cannot be done miraculously either against the common principles---for instance that the part be not less
6448 than the whole; since what is contrary to common principles implies a direct contradiction---or contrary to the conclusions
6449 of geometry which are infallible deductions from common principles---for instance that the three angles of a triangle should
6450 not be equal to two right angles. In like manner nothing can be done to a line that is
6451 contrary to the definition of a line, because to sever the definition from the defined is to make two contradictories true
6452 at the same time. Now it is contrary to common principles, both to the conclusions of geometry and to the definition of a
6453 line, for two bodies to be in the same place. Therefore this cannot be done by a miracle. The minor is proved as follows:
6454 It is a conclusion of geometry that two circles touch one another only at a point. Now if two circular bodies were in the
6455 same
6456 place, the two circles described in them would touch one another as a whole. Again it is contrary to the definition of a line
6457 that there be more than one straight line between two points: yet this would be the case were two bodies in the same place,
6458 since between two given points in the various surfaces of the place, there would be two straight lines corresponding to the
6459 two bodies in that place.
6460 </p>
6461 <p id="XP_Q83_A3-p4">
6462 <b>Objection 3:</b> Further, it would seem impossible that by a miracle a body which is enclosed within another should not be in a place, for
6463 then it would have a common and not a proper place, and this is impossible. Yet this would follow if two bodies were in the
6464 same place. Therefore this cannot be done by a miracle. The minor is proved thus. Supposing two bodies to be in the same place,
6465 the one being greater than the other as to every dimension, the lesser body will be
6466 enclosed in the greater, and the place occupied by the greater body will be its common place; while it will have no proper
6467 place, because no given surface of the body will contain it, and this is essential to place. Therefore it will not have a
6468 proper place.
6469 </p>
6470 <p id="XP_Q83_A3-p5">
6471 <b>Objection 4:</b> Further, place corresponds in proportion to the thing placed. Now it can never happen by a miracle that the same body is
6472 at the same time in different places, except by some kind of transformation, as in the Sacrament of the Altar. Therefore it
6473 can nowise happen by a miracle that two bodies be together in the same place.
6474 </p>
6475 <p id="XP_Q83_A3-p6">
6476 <b>On the contrary,</b> The Blessed Virgin gave birth to her Son by a miracle. Now in this hallowed birth it was necessary for two bodies to be together
6477 in the same place, because the body of her child when coming forth did not break through the enclosure of her virginal purity.
6478 Therefore it is possible for two bodies to be miraculously together in the same place.
6479 </p>
6480 <p id="XP_Q83_A3-p7"> Further, this may again be proved from the fact that our Lord went in to His disciples, the doors being shut (
6481 <a class="scripRef" id="XP_Q83_A3-p7.1" href="./asv.html#John.20.19" target="asv">Jn. 20:19</a>,
6482 <a class="scripRef" id="XP_Q83_A3-p7.2" href="./asv.html#John.20.26" target="asv">26</a>).
6483 </p>
6484 <p id="XP_Q83_A3-p8">
6485 <b>I answer that,</b> As shown above
6486 <a id="XP_Q83_A3-p8.1" shape="rect" href="summa.XP_Q83_A2.html">(A[2])</a> the reason why two bodies must needs be in two places is that distinction in matter requires distinction in place. Wherefore
6487 we observe that when two bodies merge into one, each loses its distinct being, and one indistinct being accrues to the two
6488 combined, as in the case of mixtures. Hence it is impossible for two bodies to remain two and yet be together unless each
6489 retain its distinct being which it had
6490 hitherto, in so much as each of them was a being undivided in itself and distinct from others. Now this distinct being depends
6491 on the essential principles of a thing as on its proximate causes, but on God as on the first cause. And since the first cause
6492 can preserve a thing in being, though the second causes be done away, as appears from the first proposition of De Causis,
6493 therefore by God's power and by that alone it is possible for an accident to be without substance as in the Sacrament of
6494 the Altar. Likewise by the power of God, and by that alone, it is possible for a body to retain its distinct being from that
6495 of another body, although its matter be not distinct as to place from the matter of the other body: and thus it is possible
6496 by a miracle for two bodies to be together in the same place.
6497 </p>
6498 <p id="XP_Q83_A3-p9">
6499 <b>Reply to Objection 1:</b> This argument is sophistical because it is based on a false supposition, or begs the question. For it supposes the existence,
6500 between two opposite superficies of a place, of a dimension proper to the place, with which dimension a dimension of the body
6501 put in occupation of the place would have to be identified: because it would then follow that the dimensions of two bodies
6502 occupying a place would become one dimension, if each of them were identified
6503 with the dimension of the place. But this supposition is false, because if it were true whenever a body acquires a new place,
6504 it would follow that a change takes place in the dimensions of the place or of thing placed: since it is impossible for two
6505 things to become one anew, except one of them be changed. Whereas if, as is the case in truth, no other dimensions belong
6506 to a place than those of the thing occupying the place, it is clear that the argument proves nothing, but begs the question,
6507 because according to this nothing else has been said, but that the dimensions of a thing placed are the same as the dimensions
6508 of the place; excepting that the dimensions of the thing placed are contained within the bounds of the place, and that the
6509 distance between the bounds of a place is commensurate with the distance between the bounds of the thing placed, just as the
6510 former would be distant by their own dimensions if they had them. Thus that the dimensions of two bodies be the dimensions
6511 of one place is nothing else than that two bodies be in the same place, which is the chief question at issue.
6512 </p>
6513 <p id="XP_Q83_A3-p10">
6514 <b>Reply to Objection 2:</b> Granted that by a miracle two bodies be together in the same place, nothing follows either against common principles, or
6515 against the definition of a line, or against any conclusions of geometry. For, as stated above
6516 <a id="XP_Q83_A3-p10.1" shape="rect" href="summa.XP_Q83_A2.html">(A[2])</a>, dimensive quantity differs from all other accidents in that it has a special reason of individuality and distinction, namely
6517 on account of the placing of the parts, besides the reason of individuality and
6518 distinction which is common to it and all other accidents, arising namely from the matter which is its subject. Thus then
6519 one line may be understood as being distinct from another, either because it is in another subject (in which case we are considering
6520 a material line), or because it is placed at a distance from another (in which case we are considering a mathematical line,
6521 which is understood apart from matter). Accordingly if we remove matter, there can be no distinction between lines save
6522 in respect of a different placing: and in like manner neither can there be a distinction of points, nor of superficies, nor
6523 of any dimensions whatever. Consequently geometry cannot suppose one line to be added to another, as being distinct therefrom
6524 unless it be distinct as to place. But supposing by a Divine miracle a distinction of subject without a distinction of place,
6525 we can understand a distinction of lines; and these are not distant from one another in place, on account of the
6526 distinction of subjects. Again we can understand a difference of points, and thus different lines described on two bodies
6527 that are in the same place are drawn from different points to different points; for the point that we take is not a point
6528 fixed in the place, but in the placed body, because a line is not said to be drawn otherwise than from a point which is its
6529 term. In like manner the two circles described in two spherical bodies that occupy the same place are two, not on account
6530 of the
6531 difference of place, else they could not touch one another as a whole, but on account of the distinction of subjects, and
6532 thus while wholly touching one another they still remain two. Even so a circle described by a placed spherical body touches,
6533 as a whole, the other circle described by the locating body.
6534 </p>
6535 <p id="XP_Q83_A3-p11">
6536 <b>Reply to Objection 3:</b> God could make a body not to be in a place; and yet supposing this, it would not follow that a certain body is not in a place,
6537 because the greater body is the place of the lesser body, by reason of its superficies which is described by contact with
6538 the terms of the lesser body.
6539 </p>
6540 <p id="XP_Q83_A3-p12">
6541 <b>Reply to Objection 4:</b> It is impossible for one body to be miraculously in two places locally (for Christ's body is not locally on the altar), although
6542 it is possible by a miracle for two bodies to be in the same place. Because to be in several places at once is incompatible
6543 with the individual, by reason of its having being undivided in itself, for it would follow that it is divided as to place.
6544 on the other hand, to be in the same place with another body is incompatible
6545 with the individual as distinct from aught else. Now the nature of unity is perfected in indivision (Metaph. v), whereas distinction
6546 from others is a result of the nature of unity. Wherefore that one same body be locally in several places at once implies
6547 a contradiction, even as for a man to lack reason, while for two bodies to be in the same place does not imply a contradiction,
6548 as explained above. Hence the comparison fails.
6549 </p>
6550 <p id="XP_Q83_A3-p13"></p>
6551 <p id="XP_Q83_A3-p14"></p>
6552 <a href="summa.XP_Q83_A2.html"></a>
6553 <a href="summa.XP_Q83_A4.html"></a>
6554 </div>
6555 <div id="XP_Q83_A4" class="div4">
6556 <a href="summa.XP_Q83_A3.html"></a>
6557 <a href="summa.XP_Q83_A5.html"></a>
6558 <h4 id="XP_Q83_A4-p0.1">Whether one glorified body can be in the same place together with another glorified body?</h4>
6559 <p id="XP_Q83_A4-p1"></p>
6560 <p id="XP_Q83_A4-p2">
6561 <b>Objection 1:</b> It would seem that a glorified body can be in the same place together with another glorified body. Because where there is
6562 greater subtlety there is less resistance. If then a glorified body is more subtle than a non-glorified body, it will offer
6563 less resistance to a glorified body: and so if a glorified body can be in the same place with a non-glorified body, much more
6564 can it with a glorified body.
6565 </p>
6566 <p id="XP_Q83_A4-p3">
6567 <b>Objection 2:</b> Further, even as a glorified body will be more subtle than a non-glorified body, so will one glorified body be more subtle
6568 than another. Therefore if a glorified body can be in the same place with a non-glorified body, a more subtle glorified body
6569 can be in the same place with a less subtle glorified body.
6570 </p>
6571 <p id="XP_Q83_A4-p4">
6572 <b>Objection 3:</b> Further, the body of heaven is subtle, and will then be glorified. Now the glorified body of a saint will be able to be in
6573 the same place with the body of heaven, since the saints will be able at will to travel to and from earth. Therefore two glorified
6574 bodies will be able to occupy the same place.
6575 </p>
6576 <p id="XP_Q83_A4-p5">
6577 <b>On the contrary,</b> The glorified bodies will be spiritual, that is like spirits in a certain respect. Now two spirits cannot be in the same
6578 place, although a body and a spirit can be in the same place, as stated above (Sent. i, D, 37, Q[3], A[3];
6579 <a id="XP_Q83_A4-p5.1" shape="rect" href="summa.FP_Q52_A3.html">FP, Q[52], A[3]</a>). Therefore neither will two glorified bodies be able to be in the same place.
6580 </p>
6581 <p id="XP_Q83_A4-p6"> Further, if two bodies occupy the same place, one is penetrated by the other. But to be penetrated is a mark of imperfection
6582 which will be altogether absent from the glorified bodies. Therefore it will be impossible for two glorified bodies to be
6583 in the same place.
6584 </p>
6585 <p id="XP_Q83_A4-p7">
6586 <b>I answer that,</b> The property of a glorified body does not make it able to be in the same place with another glorified body, nor again to
6587 be in the same place with a non-glorified body. But it would be possible by the Divine power for two glorified bodies or two
6588 non-glorified bodies to be in the same place, even as a glorified body with a non-glorified body. Nevertheless it is not befitting
6589 for a glorified body to be in the same place with another glorified body, both
6590 because a becoming order will be observed in them, which demands distinction, and because one glorified body will not be in
6591 the way of another. Consequently two glorified bodies will never be in the same place.
6592 </p>
6593 <p id="XP_Q83_A4-p8">
6594 <b>Reply to Objection 1:</b> This argument supposes that a glorified body is able by reason of its subtlety to be in the same place with another body:
6595 and this is not true.
6596 </p>
6597 <p id="XP_Q83_A4-p9"> The same answer applies to the Second Objection.</p>
6598 <p id="XP_Q83_A4-p10">
6599 <b>Reply to Objection 3:</b> The body of heaven and the other bodies will be said equivocally to be glorified, in so far as they will have a certain share
6600 in glory, and not as though it were becoming for them to have the gifts of glorified human bodies.
6601 </p>
6602 <p id="XP_Q83_A4-p11"></p>
6603 <p id="XP_Q83_A4-p12"></p>
6604 <a href="summa.XP_Q83_A3.html"></a>
6605 <a href="summa.XP_Q83_A5.html"></a>
6606 </div>
6607 <div id="XP_Q83_A5" class="div4">
6608 <a href="summa.XP_Q83_A4.html"></a>
6609 <a href="summa.XP_Q83_A6.html"></a>
6610 <h4 id="XP_Q83_A5-p0.1">Whether by virtue of its subtlety a glorified body will no longer need to be in an equal place?</h4>
6611 <p id="XP_Q83_A5-p1"></p>
6612 <p id="XP_Q83_A5-p2">
6613 <b>Objection 1:</b> It would seem that by virtue of its subtlety, a glorified body will no longer need to be in an equal place. For the glorified
6614 bodies will be made like to the body of Christ according to
6615 <a class="scripRef" id="XP_Q83_A5-p2.1" href="./asv.html#Phil.3.21" target="asv"> Phil. 3:21.</a> Now Christ's body is not bound by this necessity of being in an equal place: wherefore it is contained whole under the small
6616 or great dimensions of a consecrated host. Therefore the same will be true of the glorified bodies.
6617 </p>
6618 <p id="XP_Q83_A5-p3">
6619 <b>Objection 2:</b> Further, the Philosopher proves (Phys. iv, 6), that two bodies are not in the same place, because it would follow that the
6620 greatest body would occupy the smallest place, since its various parts could be in the same part of the place: for it makes
6621 no difference whether two bodies or however many be in the same place. Now a glorified body will be in the same place with
6622 another body, as is commonly admitted. Therefore it will be possible for it to be in any place
6623 however small.
6624 </p>
6625 <p id="XP_Q83_A5-p4">
6626 <b>Objection 3:</b> Further, even as a body is seen by reason of its color, so is it measured by reason of its quantity. Now the glorified body
6627 will be so subject to the spirit that it will be able at will to be seen, and not seen, especially by a non-glorified eye,
6628 as evidenced in the case of Christ. Therefore its quantity will be so subject to the spirit's will that it will be able to
6629 be in a little or great place, and to have a little or great quantity at will.
6630 </p>
6631 <p id="XP_Q83_A5-p5">
6632 <b>On the contrary,</b> The Philosopher says (Phys. iv, text. 30) that "whatever is in a place occupies a place equal to itself." Now the glorified
6633 body will be in a place. Therefore it will occupy a place equal to itself.
6634 </p>
6635 <p id="XP_Q83_A5-p6"> Further, the dimensions of a place and of that which is in that place are the same, as shown in Phys. iv, text. 30,76,77.
6636 Therefore if the place were larger than that which is in the place the same thing would be greater and smaller than itself,
6637 which is absurd.
6638 </p>
6639 <p id="XP_Q83_A5-p7">
6640 <b>I answer that,</b> A body is not related to place save through the medium of its proper dimensions, in respect of which a located body is confined
6641 through contact with the locating body. Hence it is not possible for a body to occupy a place smaller than its quantity, unless
6642 its proper quantity be made in some way less than itself: and this can only be understood in two ways. First, by a variation
6643 in quantity in respect of the same matter, so that in fact the matter which at
6644 first is subject to a greater quantity is afterwards subject to a lesser. Some have held this to be the case with the glorified
6645 bodies, saying that quantity is subject to them at will, so that when they list, they are able to have a great quantity, and
6646 when they list a small quantity. But this is impossible, because no movement affecting that which is intrinsic to a thing
6647 is possible without passion to the detriment [*Cf.
6648 <a id="XP_Q83_A5-p7.1" shape="rect" href="summa.FS_Q22_A1.html">FS, Q[22], A[1]</a>;
6649 <a id="XP_Q83_A5-p7.2" shape="rect" href="summa.FS_Q41_A1.html">FS, Q[41],
6650 A[1]
6651 </a>] of its substance. Hence in incorruptible, i.e. heavenly, bodies, there is only local movement, which is not according to
6652 something intrinsic. Thus it is clear that change of quantity in respect of matter would be incompatible with the impassibility
6653 and incorruptibility of a glorified body. Moreover, it would follow that a glorified body would be sometimes rarer and sometimes
6654 denser, because since it cannot be deprived of any of its matter, sometimes the same matter would be under
6655 great dimensions and sometimes under small dimensions, and thus it would be rarefied and densified, which is impossible. Secondly,
6656 that the quantity of a glorified body become smaller than itself may be understood by a variation of place; so, to wit, that
6657 the parts of a glorified body insinuate themselves into one another, so that it is reduced in quantity however small it may
6658 become. And some have held this to be the case, saying that by reason of its subtlety a glorified body will be able to
6659 be in the same place with a non-glorified body: and that in like manner its parts can be one within the other, so much so
6660 that a whole glorified body will be able to pass through the minutest opening in another body: and thus they explain how Christ's
6661 body came out of the Virgin's womb; and how it went into His disciples, the doors being shut. But this is impossible; both
6662 because the glorified body will not be able, by reason of its subtlety, to be in the same place with another body, and
6663 because, even if it were able to be in the same place with another body, this would not be possible if the other were a glorified
6664 body, as many say; and again because this would be inconsistent with the right disposition of the human body, which requires
6665 the parts to be in a certain fixed place and at a certain fixed distance from one another. Wherefore this will never happen,
6666 not even by a miracle. Consequently we must say that the glorified body will always be in a place equal to itself.
6667 </p>
6668 <p id="XP_Q83_A5-p8">
6669 <b>Reply to Objection 1:</b> Christ's body is not locally in the Sacrament of the Altar, as stated above (Sent. iv, D, 10, Q[1], A[1], ad 5;
6670 <a id="XP_Q83_A5-p8.1" shape="rect" href="summa.TP_Q77_A5.html">TP, Q[77], A[5]</a>).
6671 </p>
6672 <p id="XP_Q83_A5-p9">
6673 <b>Reply to Objection 2:</b> The Philosopher's argument is that for the same reason one part might permeate another. But this permeation of the parts
6674 of a glorified body into one another is impossible, as stated above. Therefore the objection does not prove.
6675 </p>
6676 <p id="XP_Q83_A5-p10">
6677 <b>Reply to Objection 3:</b> A body is seen because it acts on the sight: but that it does or does not act on the sight causes no change in the body.
6678 Hence it is not unfitting, if it can be seen when it will, and not seen when it will [*Cf.
6679 <a id="XP_Q83_A5-p10.1" shape="rect" href="summa.TP_Q55_A4.html">TP, Q[55], A[4]</a>]. On the other hand, being in a place is not an action proceeding from a body by reason of its quantity, as being seen is
6680 by reason of its color. Consequently the comparison fails.
6681 </p>
6682 <p id="XP_Q83_A5-p11"></p>
6683 <p id="XP_Q83_A5-p12"></p>
6684 <a href="summa.XP_Q83_A4.html"></a>
6685 <a href="summa.XP_Q83_A6.html"></a>
6686 </div>
6687 <div id="XP_Q83_A6" class="div4">
6688 <a href="summa.XP_Q83_A5.html"></a>
6689 <a href="summa.XP_Q84.html"></a>
6690 <h4 id="XP_Q83_A6-p0.1">Whether the glorified body, by reason of its subtlety, will be impalpable?</h4>
6691 <p id="XP_Q83_A6-p1"></p>
6692 <p id="XP_Q83_A6-p2">
6693 <b>Objection 1:</b> It would seem that the glorified body, by reason of its subtlety, is impalpable. For Gregory says (Hom. xxv in Evang.): "What
6694 is palpable must needs be corruptible." But the glorified body is incorruptible. Therefore it is impalpable.
6695 </p>
6696 <p id="XP_Q83_A6-p3">
6697 <b>Objection 2:</b> Further, whatever is palpable resists one who handles it. But that which can be in the same place with another does not resist
6698 it. Since then a glorified body can be in the same place with another body, it will not be palpable.
6699 </p>
6700 <p id="XP_Q83_A6-p4">
6701 <b>Objection 3:</b> Further, every palpable body is tangible. Now every tangible body has tangible qualities in excess of the qualities of the
6702 one touching it. Since then in the glorified bodies the tangible qualities are not in excess but are reduced to a supreme
6703 degree of equality, it would seem that they are impalpable.
6704 </p>
6705 <p id="XP_Q83_A6-p5">
6706 <b>On the contrary,</b> our Lord rose again with a glorified body; and yet His body was palpable, as appears from
6707 <a class="scripRef" id="XP_Q83_A6-p5.1" href="./asv.html#Luke.24.39" target="asv"> Lk. 24:39</a>: "Handle, and see; for a spirit hath not flesh and bones." Therefore the glorified bodies also will be palpable.
6708 </p>
6709 <p id="XP_Q83_A6-p6"> Further, this is the heresy of Eutychius, Bishop of Constantinople, as Gregory states (Moral. xxiv): for he said that in
6710 the glory of the resurrection our bodies will be impalpable.
6711 </p>
6712 <p id="XP_Q83_A6-p7">
6713 <b>I answer that,</b> Every palpable body is tangible, but not conversely. For every body is tangible that has qualities whereby the sense of touch
6714 has a natural aptitude to be affected: wherefore air, fire, and the like are tangible bodies: but a palpable body, in addition
6715 to this, resists the touch; wherefore the air which never resists that which passes through it, and is most easily pierced,
6716 is tangible indeed but not palpable. Accordingly it is clear that a body is said to
6717 be palpable for two reasons, namely on account of its tangible qualities, and on account of its resisting that which touches
6718 it, so as to hinder it from piercing it. And since the tangible qualities are hot and cold and so forth, which are not found
6719 save in heavy and light bodies, which through being contrary to one another are therefore corruptible, it follows that the
6720 heavenly bodies, which by their nature are incorruptible, are sensible to the sight but not tangible, and therefore neither
6721 are they palpable. This is what Gregory means when he says (Hom. xxv in Evang.) that "whatever is palpable must needs be corruptible."
6722 Accordingly the glorified body has by its nature those qualities which have a natural aptitude to affect the touch, and yet
6723 since the body is altogether subject to the spirit, it is in its power thereby to affect or not to affect the touch. In like
6724 manner it is competent by its nature to resist any other passing body, so that the latter cannot be in the same
6725 place together with it: although, according to its pleasure, it may happen by the Divine power that it occupy the same place
6726 with another body, and thus offer no resistance to a passing body. Wherefore according to its nature the glorified body is
6727 palpable, but it is competent for it to be impalpable to a non-glorified body by a supernatural power. Hence Gregory says
6728 (Hom. xxv in Evang.) that "our Lord offered His flesh to be handled, which He had brought in through the closed doors, so
6729 as to
6730 afford a complete proof that after His resurrection His body was unchanged in nature though changed in glory."
6731 </p>
6732 <p id="XP_Q83_A6-p8">
6733 <b>Reply to Objection 1:</b> The incorruptibility of a glorified body does not result from the nature of its component parts; and it is on account of
6734 that nature that whatever is palpable is corruptible, as stated above. Hence the argument does not prove.
6735 </p>
6736 <p id="XP_Q83_A6-p9">
6737 <b>Reply to Objection 2:</b> Although in a way it is possible for a glorified body to be in the same place with another body: nevertheless the glorified
6738 body has it in its power to resist at will any one touching it, and thus it is palpable.
6739 </p>
6740 <p id="XP_Q83_A6-p10">
6741 <b>Reply to Objection 3:</b> In the glorified bodies the tangible qualities are not reduced to the real mean that is measured according to equal distance
6742 from the extremes, but to the proportionate mean, according as is most becoming to the human complexion in each part. Wherefore
6743 the touch of those bodies will be most delightful, because a power always delights in a becoming object, and is grieved by
6744 excess.
6745 </p>
6746 <p id="XP_Q83_A6-p11"></p>
6747 <p id="XP_Q83_A6-p12"></p>
6748 <a href="summa.XP_Q83_A5.html"></a>
6749 <a href="summa.XP_Q84.html"></a>
6750 </div>
6751 <a href="summa.XP_Q82_A4.html"></a>
6752 <a href="summa.XP_Q83_A1.html"></a>
6753 </div>
6754 <div id="XP_Q84" class="div3">
6755 <a href="summa.XP_Q83_A6.html"></a>
6756 <a href="summa.XP_Q84_A1.html"></a>
6757 <h3 id="XP_Q84-p0.1">OF THE AGILITY OF THE BODIES OF THE BLESSED (THREE ARTICLES)</h3>
6758 <p id="XP_Q84-p1"></p>
6759 <p id="XP_Q84-p2"> We must now consider the agility of the bodies of the blessed in the resurrection. Under this head there are three points
6760 of inquiry:
6761 </p>
6762 <p id="XP_Q84-p3"> (1) Whether the glorified bodies will be agile?</p>
6763 <p id="XP_Q84-p4"> (2) Whether they will move?</p>
6764 <p id="XP_Q84-p5"> (3) Whether they will move instantaneously?</p>
6765 <div id="XP_Q84_A1" class="div4">
6766 <a href="summa.XP_Q84.html"></a>
6767 <a href="summa.XP_Q84_A2.html"></a>
6768 <h4 id="XP_Q84_A1-p0.1">Whether the glorified bodies will be agile?</h4>
6769 <p id="XP_Q84_A1-p1"></p>
6770 <p id="XP_Q84_A1-p2">
6771 <b>Objection 1:</b> It would seem that the glorified bodies will not be agile. For that which is agile by itself needs not to be carried in order
6772 to move. But the glorified bodies will, after the resurrection, be taken up by the angels (according to a gloss) in the clouds
6773 "to meet Christ, into the air" (
6774 <a class="scripRef" id="XP_Q84_A1-p2.1" href="./asv.html#iThess.4.16" target="asv">1 Thess. 4:16</a>). Therefore the glorified bodies will not be agile.
6775 </p>
6776 <p id="XP_Q84_A1-p3">
6777 <b>Objection 2:</b> Further, no body that moves with labor and pain can be said to be agile. Yet the glorified bodies will move thus, since the
6778 principle of their movement, namely the soul, moves them counter to their nature, else they would always move in the same
6779 direction. Therefore they are not agile.
6780 </p>
6781 <p id="XP_Q84_A1-p4">
6782 <b>Objection 3:</b> Further, of all the animal operations sense surpasses movement in nobility and priority. Yet no property is ascribed to glorified
6783 bodies as perfecting them in sensation. Therefore neither should agility be ascribed to them as perfecting them in movement.
6784 </p>
6785 <p id="XP_Q84_A1-p5">
6786 <b>Objection 4:</b> Further, nature gives different animals instruments of different disposition according to their different powers: hence she
6787 does not give instruments of the same disposition to slow as to fleet animals. Now God's works are much more orderly than
6788 those of nature. Since then the glorified body's members will have the same disposition, shape and quantity as they now have,
6789 it would seem that it will have no agility other than it has now.
6790 </p>
6791 <p id="XP_Q84_A1-p6">
6792 <b>On the contrary,</b> It is written (
6793 <a class="scripRef" id="XP_Q84_A1-p6.1" href="./asv.html#iCor.15.43" target="asv">1 Cor. 15:43</a>): "It is sown in weakness, it shall rise in power," that is, according to a gloss, "mobile and living." But mobility can
6794 only signify agility in movement. Therefore the glorified bodies will be agile.
6795 </p>
6796 <p id="XP_Q84_A1-p7"> Further, slowness of movement would seem especially inconsistent with the nature of a spirit. But the glorified bodies will
6797 be most spiritual according to
6798 <a class="scripRef" id="XP_Q84_A1-p7.1" href="./asv.html#iCor.15.44" target="asv">1 Cor. 15:44.</a> Therefore they will be agile.
6799 </p>
6800 <p id="XP_Q84_A1-p8">
6801 <b>I answer that,</b> The glorified body will be altogether subject to the glorified soul, so that not only will there be nothing in it to resist
6802 the will of the spirit, for it was even so in the case of Adam's body, but also from the glorified soul there will flow into
6803 the body a certain perfection, whereby it will become adapted to that subjection: and this perfection is called "the gift
6804 of the glorified body." Now the soul is united to body not only as its form, but also as
6805 its mover; and in both ways the glorified body must needs be most perfectly subject to the glorified soul. Wherefore even
6806 as by the gift of subtlety the body is wholly subject to the soul as its form, whence it derives its specific being, so by
6807 the gift of agility it is subject to the soul as its mover, so that it is prompt and apt to obey the spirit in all the movements
6808 and actions of the soul.
6809 </p>
6810 <p id="XP_Q84_A1-p9"> Some, however, ascribe the cause of this agility to the fifth, i.e. the heavenly essence, which will then be predominant
6811 in the glorified bodies. But of this we have frequently observed that it does not seem probable (
6812 <a id="XP_Q84_A1-p9.1" shape="rect" href="summa.XP_Q82_A1.html">Q[82], A[1]</a>;
6813 <a id="XP_Q84_A1-p9.2" shape="rect" href="summa.XP_Q83_A1.html"> Q[83], A[1]</a>). Wherefore it is better to ascribe it to the soul, whence glory flows to the body.
6814 </p>
6815 <p id="XP_Q84_A1-p10">
6816 <b>Reply to Objection 1:</b> Glorified bodies are said to be borne by the angels and also on the clouds, not as though they needed them, but in order
6817 to signify the reverence which both angels and all creatures will show them.
6818 </p>
6819 <p id="XP_Q84_A1-p11">
6820 <b>Reply to Objection 2:</b> The more the power of the moving soul dominates over the body, the less is the labor of movement, even though it be counter
6821 to the body's nature. Hence those in whom the motive power is stronger, and those who through exercise have the body more
6822 adapted to obey the moving spirit, labor less in being moved. And since, after the resurrection, the soul will perfectly dominate
6823 the body, both on account of the perfection of its own power, and on account of
6824 the glorified body's aptitude resulting from the outflow of glory which it receives from the soul, there will be no labor
6825 in the saints' movements, and thus it may be said that the bodies of the saints' will be agile.
6826 </p>
6827 <p id="XP_Q84_A1-p12">
6828 <b>Reply to Objection 3:</b> By the gift of agility the glorified body will be rendered apt not only for local movement but also for sensation, and for
6829 the execution of all the other operations of the soul.
6830 </p>
6831 <p id="XP_Q84_A1-p13">
6832 <b>Reply to Objection 4:</b> Even as nature gives to fleeter animals instruments of a different disposition in shape and quantity, so God will give to
6833 the bodies of the saints a disposition other than that which they have now, not indeed in shape and quantity, but in that
6834 property of glory which is called agility.
6835 </p>
6836 <p id="XP_Q84_A1-p14"></p>
6837 <p id="XP_Q84_A1-p15"></p>
6838 <a href="summa.XP_Q84.html"></a>
6839 <a href="summa.XP_Q84_A2.html"></a>
6840 </div>
6841 <div id="XP_Q84_A2" class="div4">
6842 <a href="summa.XP_Q84_A1.html"></a>
6843 <a href="summa.XP_Q84_A3.html"></a>
6844 <h4 id="XP_Q84_A2-p0.1">Whether the saints will never use their agility for the purpose of movement?</h4>
6845 <p id="XP_Q84_A2-p1"></p>
6846 <p id="XP_Q84_A2-p2">
6847 <b>Objection 1:</b> It would seem that the saints will never use their agility for the purpose of movement. For, according to the Philosopher
6848 (Phys. iii, 2), "movement is the act of the imperfect." But there will be no imperfection in glorified bodies. Neither therefore
6849 will there be any movement.
6850 </p>
6851 <p id="XP_Q84_A2-p3">
6852 <b>Objection 2:</b> Further, all movement is on account of some need, because whatever is in motion is moved for the sake of obtaining some end.
6853 But glorified bodies will have no need, since as Augustine says (De Spiritu et Anima, lxiii [*Cf.
6854 <a id="XP_Q84_A2-p3.1" shape="rect" href="summa.XP_Q70_A2.html"> Q[70], A[2]</a>, ad 1]), "all thou willest will be there, and nothing that thou willest not." Therefore they will not move.
6855 </p>
6856 <p id="XP_Q84_A2-p4">
6857 <b>Objection 3:</b> Further, according to the Philosopher (De Coelo et Mundo ii), "that which shares the Divine goodness without movement shares
6858 it more excellently than that which shares it with movement." Now the glorified body shares the Divine goodness more excellently
6859 than any other body. Since then certain bodies, like the heavenly bodies, will remain altogether without movement, it seems
6860 that much more will human bodies remain so.
6861 </p>
6862 <p id="XP_Q84_A2-p5">
6863 <b>Objection 4:</b> Further, Augustine says (De Vera Relig. xii) that the soul being established in God will in consequence establish its body.
6864 Now the soul will be so established in God, that in no way will it move away from Him. Therefore in the body there will be
6865 no movement caused by the soul.
6866 </p>
6867 <p id="XP_Q84_A2-p6">
6868 <b>Objection 5:</b> Further, the more noble a body is, the more noble a place is due to it: wherefore Christ's body which is the most exalted
6869 of all has the highest place of all, according to
6870 <a class="scripRef" id="XP_Q84_A2-p6.1" href="./asv.html#Heb.7.26" target="asv"> Heb. 7:26, </a> "Made higher than the heavens," where a gloss [*Gloss on
6871 <a class="scripRef" id="XP_Q84_A2-p6.2" href="./asv.html#Heb.1.3" target="asv"> Heb. 1:3</a>: "On the right hand of the majesty"] says, "in place and dignity." And again each glorified body will, in like manner, have
6872 a place befitting it according to the measure of
6873 its dignity. Now a fitting place is one of the conditions pertaining to glory. Since then after the resurrection the glory
6874 of the saints will never vary, neither by increase nor by decrease, because they will then have reached the final term of
6875 all, it would seem that their bodies will never leave the place assigned to them, and consequently will not be moved.
6876 </p>
6877 <p id="XP_Q84_A2-p7">
6878 <b>On the contrary,</b> It is written (
6879 <a class="scripRef" id="XP_Q84_A2-p7.1" href="./asv.html#Isa.40.31" target="asv">Is. 40:31</a>): "They shall run and not be weary, they shall walk and not faint"; and (
6880 <a class="scripRef" id="XP_Q84_A2-p7.2" href="./asv.html#Wis.3.7" target="asv">Wis. 3:7</a>): "(The just) shall run to and fro like sparks among the reeds." Therefore there will be some movement in glorified bodies.
6881 </p>
6882 <p id="XP_Q84_A2-p8">
6883 <b>I answer that,</b> It is necessary to suppose that the glorified bodies are moved sometimes, since even Christ's body was moved in His ascension,
6884 and likewise the bodies of the saints, which will arise from the earth, will ascend to the empyrean [*The empyrean was the
6885 highest of the concentric spheres or heavens, and was identified by Christian writers with the abode of God. Cf.
6886 <a id="XP_Q84_A2-p8.1" shape="rect" href="summa.FP_Q56_A3.html">FP, Q[56], A[3]</a>]. But even after they have climbed the heavens, it is
6887 likely that they will sometimes move according as it pleases them; so that by actually putting into practice that which is
6888 in their power, they may show forth the excellence of Divine wisdom, and that furthermore their vision may be refreshed by
6889 the beauty of the variety of creatures, in which God's wisdom will shine forth with great evidence: for sense can only perceive
6890 that which is present, although glorified bodies can perceive from a greater distance than non-glorified bodies. And yet
6891 movement will nowise diminish their happiness which consists in seeing God, for He will be everywhere present to them; thus
6892 Gregory says of the angels (Hom. xxxiv in Evang.) that "wherever they are sent their course lies in God."
6893 </p>
6894 <p id="XP_Q84_A2-p9">
6895 <b>Reply to Objection 1:</b> Local movement changes nothing that is intrinsic to a thing, but only that which is without namely place. Hence that which
6896 is moved locally is perfect as to those things which are within (Phys. viii, 7), although it has an imperfection as to place,
6897 because while it is in one place it is in potentiality with regard to another place, since it cannot be in several places
6898 at the same time, for this belongs to God alone. But this defect is not inconsistent
6899 with the perfection of glory, as neither is the defect whereby a creature is formed from nothing. Hence such like defects
6900 will remain in glorified bodies.
6901 </p>
6902 <p id="XP_Q84_A2-p10">
6903 <b>Reply to Objection 2:</b> A person is said to need a thing in two ways, namely absolutely and relatively. One needs absolutely that without which one
6904 cannot retain one's being or one's perfection: and thus movement in glorified bodies will not be on account of a need, because
6905 their happiness will suffice them for all such things. But we need a thing relatively when without it some end we have in
6906 view cannot be obtained by us, or not so well, or not in some particular way. It
6907 is thus that movement will be in the blessed on account of need, for they will be unable to show forth their motive power
6908 practically, unless they be in motion, since nothing prevents a need of this kind being in glorified bodies.
6909 </p>
6910 <p id="XP_Q84_A2-p11">
6911 <b>Reply to Objection 3:</b> This argument would prove if the glorified body were unable even without movement to share the Divine goodness much more
6912 perfectly than the heavenly bodies, which is untrue. Hence glorified bodies will be moved, not in order to gain a perfect
6913 participation in the Divine goodness (since they have this through glory), but in order to show the soul's power. On the other
6914 hand, the movement of the heavenly bodies could not show their power, except the
6915 power they have in moving lower bodies to generation and corruption, which is not becoming to that state. Hence the argument
6916 does not prove.
6917 </p>
6918 <p id="XP_Q84_A2-p12">
6919 <b>Reply to Objection 4:</b> Local movement takes nothing away from the stability of the soul that is established in God, since it does not affect that
6920 which is intrinsic to a thing, as stated above (ad 1).
6921 </p>
6922 <p id="XP_Q84_A2-p13">
6923 <b>Reply to Objection 5:</b> The fitting place assigned to each glorified body according to the degree of its dignity belongs to the accidental reward.
6924 Nor does it follow that this reward is diminished whenever the body is outside its place; because that place pertains to reward,
6925 not as actually containing the body located therein (since nothing flows therefrom into the glorified body, but rather does
6926 it receive splendor therefrom), but as being due to merits. Wherefore, though
6927 out of that place, they will still continue to rejoice in it.
6928 </p>
6929 <p id="XP_Q84_A2-p14"></p>
6930 <p id="XP_Q84_A2-p15"></p>
6931 <a href="summa.XP_Q84_A1.html"></a>
6932 <a href="summa.XP_Q84_A3.html"></a>
6933 </div>
6934 <div id="XP_Q84_A3" class="div4">
6935 <a href="summa.XP_Q84_A2.html"></a>
6936 <a href="summa.XP_Q85.html"></a>
6937 <h4 id="XP_Q84_A3-p0.1">Whether the movement of the saints will be instantaneous?</h4>
6938 <p id="XP_Q84_A3-p1"></p>
6939 <p id="XP_Q84_A3-p2">
6940 <b>Objection 1:</b> It would seem that movement of the saints will be instantaneous. For Augustine says (De Civ. Dei xxii, 30) that "wherever
6941 the spirit listeth there will the body be." Now the movement of the will, whereby the spirit wishes to be anywhere, is instantaneous.
6942 Therefore the body's movement will be instantaneous.
6943 </p>
6944 <p id="XP_Q84_A3-p3">
6945 <b>Objection 2:</b> Further, the Philosopher (Phys. iv, 8) proves that there is no movement through a vacuum, because it would follow that something
6946 moves instantaneously, since a vacuum offers no resistance whatever to a thing that is in motion, whereas the plenum offers
6947 resistance; and so there would be no proportion between the velocity of movement in a vacuum and that of movement in a plenum,
6948 since the ratio of movements in point of velocity is as the ratio of the resistance
6949 offered by the medium. Now the velocities of any two movements that take place in time must needs be proportional, since any
6950 one space of time is proportional to any other. But in like manner no full place can resist a glorified body since this can
6951 be in the same place with another body, no matter how this may occur; even as neither can a vacuum resist a body. Therefore
6952 if it moves at all, it moves instantaneously.
6953 </p>
6954 <p id="XP_Q84_A3-p4">
6955 <b>Objection 3:</b> Further, the power of a glorified soul surpasses the power of a non-glorified soul, out of all proportion so to speak. Now
6956 the non-glorified soul moves the body in time. Therefore the glorified soul moves the body instantaneously.
6957 </p>
6958 <p id="XP_Q84_A3-p5">
6959 <b>Objection 4:</b> Further, whatever is moved equally soon to what is near and what is distant, is moved instantaneously. Now such is the movement
6960 of a glorified body, for however distant the space to which it is moved, the time it takes to be moved is imperceptible: wherefore
6961 Augustine says (QQ. De Resurrectione, Ep. cii, qu. 1) that "the glorified body reaches equally soon to any distance, like
6962 the sun's ray." Therefore the glorified body is moved instantaneously.
6963 </p>
6964 <p id="XP_Q84_A3-p6">
6965 <b>Objection 5:</b> Further, whatever is in motion is moved either in time or in an instant. Now after the resurrection the glorified body will
6966 not be moved in time, since time will not be then according to
6967 <a class="scripRef" id="XP_Q84_A3-p6.1" href="./asv.html#Rev.10.6" target="asv"> Apoc. 10:6.</a> Therefore this movement will be instantaneous.
6968 </p>
6969 <p id="XP_Q84_A3-p7">
6970 <b>On the contrary,</b> In local movement space. movement and time are equally divisible, as is demonstrated in Phys. vi, 4. Now the space traversed
6971 by a glorified body in motion is divisible. Therefore both the movement and the time are divisible. But an instant is indivisible.
6972 Therefore this movement will not be instantaneous.
6973 </p>
6974 <p id="XP_Q84_A3-p8"> Further, a thing cannot be at the same time wholly in one place and partly in another place, since it would follow that the
6975 remaining part is in two places at the same time, which is impossible. But whatever is in motion is partly in a term "wherefrom"
6976 and partly in a term "whereto," as is proved in Phys. vi, 6: while whatever has been in motion is wholly in the term whereto
6977 the movement is directed; and it is impossible at the same time for it to be moved and to have been
6978 moved. Now that which is moved instantaneously is being moved and has been moved at the same time. Therefore the local movement
6979 of a glorified body cannot be instantaneous.
6980 </p>
6981 <p id="XP_Q84_A3-p9">
6982 <b>I answer that,</b> Opinion is much divided on this point. For some say that a glorified body passes from one place to another without passing
6983 through the interval, just as the will passes from one place to another without passing through the interval, and that consequently
6984 it is possible for the movement of a glorified body like that of the will to be instantaneous. But this will not hold: because
6985 the glorified body will never attain to the dignity of the spiritual nature,
6986 just as it will never cease to be a body. Moreover, when the will is said to move from one place to another, it is not essentially
6987 transferred from place to place, because in neither place is it contained essentially, but it is directed to one place after
6988 being directed by the intention to another: and in this sense it is said to move from one place to another.
6989 </p>
6990 <p id="XP_Q84_A3-p10"> Hence others [*Alexander of Hales, Sum. Th. III, Q[23], mem. 3] say that it is a property of the nature of a glorified body,
6991 since it is a body, to pass through the interval and consequently to be moved in time, but that by the power of glory, which
6992 raises it to a certain infinitude above the power of nature, it is possible for it not to pass through the interval, and consequently
6993 to be moved instantaneously. But this is impossible since it implies a contradiction: which is
6994 proved as follows. Suppose a body which we will call Z to be in motion from A to B. It is clear that Z, as long as it is wholly
6995 in A is not in motion; and in like manner when it is wholly in B, because then the movement is past. Therefore if it is at
6996 any time in motion it must needs be neither wholly in A nor wholly in B. Therefore while it is in motion, it is either nowhere,
6997 or partly in A, and partly in B, or wholly in some other intervening place, say C, or partly in A and C and partly in C
6998 and B. But it is impossible for it to be nowhere, for then there would be a dimensive quantity without a place, which is impossible.
6999 Nor again is it possible for it to be partly in A and partly in B without being in some way in the intervening space. for
7000 since B is a place distant from A, it would follow that in the intervening space the part of Z which is in B is not continuous
7001 with the part which is in A. Therefore it follows that it is either wholly in C, or partly in C, and partly in some
7002 other place that intervenes between C and A, say D, and so forth. Therefore it follows that Z does not pass form A to B unless
7003 first of all it be in all the intervening places: unless we suppose that it passes from A to B without ever being moved, which
7004 implies a contradiction, because the very succession of places is local movement. The same applies to any change whatever
7005 having two opposite terms, each of which is a positive entity, but not to those changes which have only one positive term,
7006 the other being a pure privation, since between affirmation and negation or privation there is no fixed distance: wherefore
7007 that which is in the negation may be nearer to or more remote from affirmation, and conversely, by reason of something that
7008 causes either of them or disposes thereto: so that while that which is moved is wholly under a negation it is changed into
7009 affirmation, and "vice versa"; wherefore in such things "to be changing precedes to be changed," as is proved in Phys. vi,
7010 5.
7011 Nor is there any comparison with the movement of an angel, because being in a place is predicated equivocally of a body and
7012 an angel. Hence it is clear that it is altogether impossible for a body to pass from one place to another, unless it pass
7013 through every interval.
7014 </p>
7015 <p id="XP_Q84_A3-p11"> Wherefore others grant this, and yet they maintain that the glorified body is moved instantaneously. But it follows from
7016 this that a glorified body is at the same instant in two or more places together, namely in the ultimate term, and in all
7017 the intervening places, which is impossible.
7018 </p>
7019 <p id="XP_Q84_A3-p12"> To this, however, they reply that, although it is the same instant really, it is not the same logically, like a point at
7020 which different lines terminate. But this is not enough, because an instant measures the instantaneous, according to its reality
7021 and not according to our way of considering it. Wherefore an instant through being considered in a different way is not rendered
7022 capable of measuring things that are not simultaneous in time, just as a point through being considered
7023 in a different way does not make it possible for one point of place to contain things that are locally distant from one another.
7024 </p>
7025 <p id="XP_Q84_A3-p13"> Hence others with greater probability hold that a glorified body moves in time, but that this time is so short as to be imperceptible;
7026 and that nevertheless one glorified body can pass through the same space in less time than another, because there is no limit
7027 to the divisibility of time, no matter how short a space we may take.
7028 </p>
7029 <p id="XP_Q84_A3-p14">
7030 <b>Reply to Objection 1:</b> That which is little lacking is as it were not lacking at all (Phys. ii, 5); wherefore we say: "I do so and so at once,"
7031 when it is to be done after a short time. It is in this sense that Augustine speaks when he says that "wheresoever the will
7032 shall be, there shall the body be forthwith." Or we may say that in the blessed there will never be an inordinate will: so
7033 that they never will wish their body to be instantaneously where it cannot be, and
7034 consequently whatever instant the will shall choose, at that same instant the body will be in whatever place the will shall
7035 determine.
7036 </p>
7037 <p id="XP_Q84_A3-p15">
7038 <b>Reply to Objection 2:</b> Some have demurred to this proposition of the Philosopher's, as the Commentator thereon observes. They say that the ratio
7039 of one whole movement to another whole movement is not necessarily as the ratio of one resisting medium to another resisting
7040 medium, but that the ratio of the intervening mediums gives us the ratio of retardations attending the movements on account
7041 of the resistance of the medium. For every movement has a certain fixed speed,
7042 either fast or slow, through the mover overcoming the movable, although there be no resistance on the part of the medium;
7043 as evidenced in heavenly bodies, which have nothing to hinder their movement; and yet they do not move instantaneously, but
7044 in a fixed time proportionate to the power of the mover in comparison with the movable. Consequently it is clear that even
7045 if we suppose something to move in a vacuum, it does not follow that it moves instantaneously, but that nothing is added to
7046 the
7047 time which that movement requires in the aforesaid proportion of the mover to the movable, because the movement is not retarded.
7048 </p>
7049 <p id="XP_Q84_A3-p16"> But this reply, as the Commentator observes, proceeds from an error in the imagination; for it is imagined that the retardation
7050 resulting from the resistance of the medium is a part of movement added to the natural movement, the quantity of which is
7051 in proportion to the mover in comparison with the movable, as when one line is added to another: for the proportion of one
7052 total to the other is not the same as the proportion of the lines to which an addition has been made. [*The
7053 same applies to mathematical quantities: for instance the ratio 2 + 1 to 4 + 1 is not as 2 to 4.] And so there would not be
7054 the same proportion between one whole sensible movement and another, as between the retardations resulting from the resistance
7055 of the medium. This is an error of the imagination, because each part of a movement has as much speed as the whole movement:
7056 whereas not every part of a line has as much of the dimensive quantity as the whole line has. Hence any retardation or
7057 acceleration affecting the movement affects each of its parts, which is not the case with lines: and consequently the retardation
7058 that comes to a movement is not another part of the movement, whereas in the case of the lines that which is added is a part
7059 of the total line.
7060 </p>
7061 <p id="XP_Q84_A3-p17"> Consequently, in order to understand the Philosopher's argument, as the Commentator explains, we must take the whole as being
7062 one, that is we must take not only the resistance of the movable to the moving power, but also the resistance of the medium
7063 through which the movement takes place, and again the resistance of anything else, so that we take the amount of retardation
7064 in the whole movement as being proportionate to the moving power in comparison with the resisting movable,
7065 no matter in what way it resist, whether by itself or by reason of something extrinsic. For the movable must needs always
7066 resist the mover somewhat, since mover and moved, agent and patient, as such, are opposed to one another. Now sometimes it
7067 is to be observed that the moved resists the mover by itself, either because it has a force inclining it to a contrary movement,
7068 as appears in violent movements, or at least because it has a place contrary to the place which is in the intention of the
7069 mover; and such like resistance even heavenly bodies offer their movers. Sometimes the movable resists the power of the mover,
7070 by reason only of something else and not by itself. This is seen in the natural movement of heavy and light things, because
7071 by their very form they are inclined to such a movement: for the form is an impression of their generator, which is the mover
7072 as regards heavy and light bodies. On the part of matter we find no resistance, neither of a force inclining to a contrary
7073 movement nor of a contrary place, since place is not due to matter except in so far as the latter, being circumscribed by
7074 its dimensions, is perfected by its natural form. Hence there can be no resistance save on the part of the medium, and this
7075 resistance is connatural to their movement. Sometimes again the resistance results from both, as may be seen in the movements
7076 of animals.
7077 </p>
7078 <p id="XP_Q84_A3-p18"> Accordingly when in a movement there is no resistance save on the part of the movable, as in the heavenly bodies, the time
7079 of the movement is measured according to the proportion of the mover to the movable, and the Philosopher's argument does not
7080 apply to these, since if there be no medium at all their movement is still a movement in time. on the other hand, in those
7081 movements where there is resistance on the part of the medium only, the measure of time is taken only according
7082 to the obstacle on the part of the medium, so that if the medium be removed there will be no longer an obstacle; and so either
7083 it will move instantaneously, or it will move in an equal time through a vacuum and through a plenum, because granted that
7084 it moves in time through a vacuum, that time will bear some proportion to the time in which it moves through a plenum. Now
7085 it is possible to imagine another body more subtle in the same proportion than the body which filled the space, and then if
7086 this body fill some other equal space it will move in as little time through that plenum as it did previously through a vacuum,
7087 since by as much as the subtlety of the medium is increased by so much is the length of time decreased, and the more subtle
7088 the medium the less it resists. But in those other movements where resistance is offered by both the movable and the medium,
7089 the quantity of time must be proportionate to the power of the mover as compared with the resistance of both movable and
7090 medium together. Hence granted that the medium be taken away altogether, or that it cease to hinder, it does not follow that
7091 the movement is instantaneous, but that the time is measured according only to the resistance of the movable. Nor will there
7092 be any inconsistency if it move in an equal time through a vacuum, and through a space filled with the most subtle body imaginable,
7093 since the greater the subtlety we ascribe to the medium the less is it naturally inclined to retard the movement.
7094 Wherefore it is possible to imagine so great a subtlety, as will naturally retard the movement less than does the resistance
7095 of the movable, so that the resistance of the medium will add no retardation to the movement.
7096 </p>
7097 <p id="XP_Q84_A3-p19"> It is therefore evident that although the medium offer no resistance to the glorified bodies, in so far as it is possible
7098 for them to be in the same place with another body, nevertheless their movement will not be instantaneous, because the movable
7099 body itself will resist the motive power from the very fact that it has a determinate place, as we have said in reference
7100 to the heavenly bodies.
7101 </p>
7102 <p id="XP_Q84_A3-p20">
7103 <b>Reply to Objection 3:</b> Although the power of a glorified soul surpasses immeasurably the power of a non-glorified soul, it does not surpass it infinitely,
7104 because both powers are finite: hence it does not follow that it causes instantaneous movement. And even if its power were
7105 simply infinite, it would not follow that it causes an instantaneous movement, unless the resistance of the movable were overcome
7106 altogether. Now although the resistance of the movable to the mover,
7107 that results from opposition to such a movement by reason of its being inclined to a contrary movement, can be altogether
7108 overcome by a mover of infinite power, nevertheless the resistance it offers through contrariety towards the place which the
7109 mover intends by the movement cannot be overcome altogether except by depriving it of its being in such and such a place or
7110 position. For just as white resists black by reason of whiteness, and all the more according as whiteness is the more distant
7111 from blackness, so a body resists a certain place through having an opposite place and its resistance is all the greater,
7112 according as the distance is greater. Now it is impossible to take away from a body its being in some place or position, except
7113 one deprive it of its corporeity, by reason of which it requires a place or position: wherefore so long as it retains the
7114 nature of a body, it can nowise be moved instantaneously, however greater be the motive power. Now the glorified body will
7115 never lose its corporeity, and therefore it will never be possible for it to be moved instantaneously.
7116 </p>
7117 <p id="XP_Q84_A3-p21">
7118 <b>Reply to Objection 4:</b> In the words of Augustine, the speed is said to be equal because the excess of one over the other is imperceptible, just
7119 as the time taken by the whole movement is imperceptible.
7120 </p>
7121 <p id="XP_Q84_A3-p22">
7122 <b>Reply to Objection 5:</b> Although after the resurrection the time which is the measure of the heaven's movement will be no more, there will nevertheless
7123 be time resulting from the before and after in any kind of movement.
7124 </p>
7125 <p id="XP_Q84_A3-p23"></p>
7126 <p id="XP_Q84_A3-p24"></p>
7127 <a href="summa.XP_Q84_A2.html"></a>
7128 <a href="summa.XP_Q85.html"></a>
7129 </div>
7130 <a href="summa.XP_Q83_A6.html"></a>
7131 <a href="summa.XP_Q84_A1.html"></a>
7132 </div>
7133 <div id="XP_Q85" class="div3">
7134 <a href="summa.XP_Q84_A3.html"></a>
7135 <a href="summa.XP_Q85_A1.html"></a>
7136 <h3 id="XP_Q85-p0.1">OF THE CLARITY OF THE BEATIFIED BODIES (THREE ARTICLES)</h3>
7137 <p id="XP_Q85-p1"></p>
7138 <p id="XP_Q85-p2"> We must now consider the clarity of the beatified bodies at the resurrection. Under this head there are three points of inquiry:</p>
7139 <p id="XP_Q85-p3"> (1) Whether there will be clarity in the glorified bodies?</p>
7140 <p id="XP_Q85-p4"> (2) Whether this clarity will be visible to the non-glorified eye?</p>
7141 <p id="XP_Q85-p5"> (3) Whether a glorified body will of necessity be seen by a non-glorified body?</p>
7142 <div id="XP_Q85_A1" class="div4">
7143 <a href="summa.XP_Q85.html"></a>
7144 <a href="summa.XP_Q85_A2.html"></a>
7145 <h4 id="XP_Q85_A1-p0.1">Whether clarity is becoming to the glorified body?</h4>
7146 <p id="XP_Q85_A1-p1"></p>
7147 <p id="XP_Q85_A1-p2">
7148 <b>Objection 1:</b> It would seem that clarity is unbecoming to the glorified body. Because according to Avicenna (Natural. vi, 2), "every luminous
7149 body consists of transparent parts." But the parts of a glorified body will not be transparent, since in some of them, such
7150 as flesh and bones, earth is predominant. Therefore glorified bodies are not lightsome.
7151 </p>
7152 <p id="XP_Q85_A1-p3">
7153 <b>Objection 2:</b> Further, every lightsome body hides one that is behind it; wherefore one luminary behind another is eclipsed, and a flame
7154 of fire prevents one seeing what is behind it. But the glorified bodies will not hide that which is within them, for as Gregory
7155 says on
7156 <a class="scripRef" id="XP_Q85_A1-p3.1" href="./asv.html#Job.28.17" target="asv"> Job 28:17, </a> "Gold or crystal cannot equal it" (Moral. xviii, 48). "There," that is in the heavenly country, "the grossness of the members
7157 will not hide one's mind from another's eyes,
7158 and the very harmony of the body will be evident to the bodily sight." Therefore those bodies will not be lightsome.
7159 </p>
7160 <p id="XP_Q85_A1-p4">
7161 <b>Objection 3:</b> Further, light and color require a contrary disposition in their subject, since "light is the extreme point of visibility
7162 in an indeterminate body; color, in a determinate body" (De Sensu et Sensato iii). But glorified bodies will have color, for
7163 as Augustine says (De Civ. Dei xxii, 3), "the body's beauty is harmony of parts with a certain charm of color": and it will
7164 be impossible for the glorified bodies to lack beauty. Therefore the glorified bodies will
7165 not be lightsome.
7166 </p>
7167 <p id="XP_Q85_A1-p5">
7168 <b>Objection 4:</b> Further, if there be clarity in the glorified bodies, it will need to be equal in all the parts of the body, just as all
7169 the parts will be equally impassible, subtle and agile. But this is not becoming, since one part has a greater disposition
7170 to clarity than another, for instance the eye than the hand, the spirits [*"Animalem," as though it were derived from "animus"---the
7171 mind. Cf.
7172 <a id="XP_Q85_A1-p5.1" shape="rect" href="summa.FS_Q50_A1.html">FS, Q[50], A[1]</a>,3m;
7173 <a id="XP_Q85_A1-p5.2" shape="rect" href="summa.FS_Q52_A1.html">FS, Q[52],
7174 A[1]
7175 </a> ,3m] than the bones, the humors than the flesh or nerves. Therefore it would seem unfitting for those bodies to be lightsome.
7176 </p>
7177 <p id="XP_Q85_A1-p6">
7178 <b>On the contrary,</b> It is written (
7179 <a class="scripRef" id="XP_Q85_A1-p6.1" href="./asv.html#Matt.13.43" target="asv">Mat. 13:43</a>): "The just shall shine as the sun in the kingdom of their Father," and (
7180 <a class="scripRef" id="XP_Q85_A1-p6.2" href="./asv.html#Wis.3.7" target="asv">Wis. 3:7</a>): "The just shall shine, and shall run to and fro like sparks among the reeds."
7181 </p>
7182 <p id="XP_Q85_A1-p7"> Further, it is written (
7183 <a class="scripRef" id="XP_Q85_A1-p7.1" href="./asv.html#iCor.15.43" target="asv">1 Cor. 15:43</a>): "It is sown in dishonor, it shall rise in glory," which refers to clarity, as evidenced by the previous context where the
7184 glory of the rising bodies is compared to the clarity of the stars. Therefore the bodies of the saints will be lightsome.
7185 </p>
7186 <p id="XP_Q85_A1-p8">
7187 <b>I answer that,</b> It is necessary to assert that after the resurrection the bodies of the saints will be lightsome, on account of the authority
7188 of Scripture which makes this promise. But the cause of this clarity is ascribed by some to the fifth or heavenly essence,
7189 which will then predominate in the human body. Since, however, this is absurd, as we have often remarked (
7190 <a id="XP_Q85_A1-p8.1" shape="rect" href="summa.XP_Q84_A1.html">Q[84], A[1]</a>), it is better to say that this clarity will result from the overflow
7191 of the soul's glory into the body. For whatever is received into anything is received not according to the mode of the source
7192 whence it flows, but according to the mode of the recipient. Wherefore clarity which in the soul is spiritual is received
7193 into the body as corporeal. And consequently according to the greater clarity of the soul by reason of its greater merit,
7194 so too will the body differ in clarity, as the Apostle affirms (
7195 <a class="scripRef" id="XP_Q85_A1-p8.2" href="./asv.html#iCor.15.41" target="asv">1 Cor. 15:41</a>). Thus in the glorified body
7196 the glory of the soul will be known, even as through a crystal is known the color of a body contained in a crystal vessel,
7197 as Gregory says on
7198 <a class="scripRef" id="XP_Q85_A1-p8.3" href="./asv.html#Job.28.17" target="asv"> Job 28:17, </a> "Gold or crystal cannot equal it."
7199 </p>
7200 <p id="XP_Q85_A1-p9">
7201 <b>Reply to Objection 1:</b> Avicenna is speaking of a body that has clarity through the nature of its component parts. It is not thus but rather by merit
7202 of virtue that the glorified body will have clarity.
7203 </p>
7204 <p id="XP_Q85_A1-p10">
7205 <b>Reply to Objection 2:</b> Gregory compares the glorified body to gold on account of clarity, and to crystal on account of its transparency. Wherefore
7206 seemingly we should say that they will be both transparent and lightsome; for that a lightsome body be not transparent is
7207 owing to the fact that the clarity of that body results from the density of the lightsome parts, and density is opposed to
7208 transparency. Then, however, clarity will result from another cause, as stated above:
7209 and the density of the glorified body will not deprive it of transparency, as neither does the density of a crystal deprive
7210 crystal.
7211 </p>
7212 <p id="XP_Q85_A1-p11"> Some, on the other hand, say that they are compared to crystal, not because they are transparent, but on account of this
7213 likeness, for as much as that which is enclosed in crystal is visible, so the glory of the soul enclosed in the glorified
7214 body will not be hidden. But the first explanation is better, because it safeguards better the dignity of the glorified body,
7215 and is more consistent with the words of Gregory.
7216 </p>
7217 <p id="XP_Q85_A1-p12">
7218 <b>Reply to Objection 3:</b> The glory of the body will not destroy nature but will perfect it. Wherefore the body will retain the color due to it by
7219 reason of the nature of its component parts, but in addition to this it will have clarity resulting from the soul's glory.
7220 Thus we see bodies which have color by their nature aglow with the resplendence of the sun, or from some other cause extrinsic
7221 or intrinsic.
7222 </p>
7223 <p id="XP_Q85_A1-p13">
7224 <b>Reply to Objection 4:</b> Even as the clarity of glory will overflow from the soul into the body according to the mode of the body, and is there otherwise
7225 than in the soul, so again it will overflow into each part of the soul according to the mode of that part. Hence it is not
7226 unreasonable that the different parts should have clarity in different ways, according as they are differently disposed thereto
7227 by their nature. Nor is there any comparison with the other gifts of the
7228 body, for the various parts of the body are not differently disposed in their regard.
7229 </p>
7230 <p id="XP_Q85_A1-p14"></p>
7231 <p id="XP_Q85_A1-p15"></p>
7232 <a href="summa.XP_Q85.html"></a>
7233 <a href="summa.XP_Q85_A2.html"></a>
7234 </div>
7235 <div id="XP_Q85_A2" class="div4">
7236 <a href="summa.XP_Q85_A1.html"></a>
7237 <a href="summa.XP_Q85_A3.html"></a>
7238 <h4 id="XP_Q85_A2-p0.1">Whether the clarity of the glorified body is visible to the non-glorified eye?</h4>
7239 <p id="XP_Q85_A2-p1"></p>
7240 <p id="XP_Q85_A2-p2">
7241 <b>Objection 1:</b> It would seem that the clarity of the glorified body is invisible to the non-glorified eye. For the visible object should
7242 be proportionate to the sight. But a non-glorified eye is not proportionate to see the clarity of glory, since this differs
7243 generically from the clarity of nature. Therefore the clarity of the glorified body will not be seen by a non-glorified eye.
7244 </p>
7245 <p id="XP_Q85_A2-p3">
7246 <b>Objection 2:</b> Further, the clarity of the glorified body will be greater than the clarity of the sun is now, since the clarity of the sun
7247 also will then be greater than it is now, according to
7248 <a class="scripRef" id="XP_Q85_A2-p3.1" href="./asv.html#Isa.30.26" target="asv"> Is. 30:26, </a> and the clarity of the glorified body will be much greater still, for which reason the sun and the entire world will receive
7249 greater clarity. Now a non-glorified eye is unable to gaze on the very orb of the sun on account of the greatness of its
7250 clarity. Therefore still less will it be able to gaze on the clarity of a glorified body.
7251 </p>
7252 <p id="XP_Q85_A2-p4">
7253 <b>Objection 3:</b> Further, a visible object that is opposite the eyes of the seer must needs be seen, unless there be some lesion to the eye.
7254 But the clarity of a glorified body that is opposite to non-glorified eyes is not necessarily seen by them: which is evident
7255 in the case of the disciples who saw our Lord's body after the resurrection, without witnessing its clarity. Therefore this
7256 clarity will be invisible to a non-glorified eye.
7257 </p>
7258 <p id="XP_Q85_A2-p5">
7259 <b>On the contrary,</b> A gloss on
7260 <a class="scripRef" id="XP_Q85_A2-p5.1" href="./asv.html#Phil.3.21" target="asv"> Phil. 3:21, </a> "Made like to the body of His glory," says: "It will be like the clarity which He had in the Transfiguration." Now this clarity
7261 was seen by the non-glorified eyes of the disciples. Therefore the clarity of the glorified body will be visible to non-glorified
7262 eyes also.
7263 </p>
7264 <p id="XP_Q85_A2-p6"> Further, the wicked will be tortured in the judgment by seeing the glory of the just, according to
7265 <a class="scripRef" id="XP_Q85_A2-p6.1" href="./asv.html#Wis.5.2" target="asv"> Wis. 5:2.</a> But they would not fully see their glory unless they gazed on their clarity. Therefore, etc.
7266 </p>
7267 <p id="XP_Q85_A2-p7">
7268 <b>I answer that,</b> Some have asserted that the clarity of the glorified body will not be visible to the non-glorified eye, except by a miracle.
7269 But this is impossible, unless this clarity were so named equivocally, because light by its essence has a natural tendency
7270 to move the sight, and sight by its essence has a natural tendency to perceive light, even as the true is in relation to the
7271 intellect, and the good to the appetite. Wherefore if there were a sight altogether
7272 incapable of perceiving a light, either this sight is so named equivocally, or else this light is. This cannot be said in
7273 the point at issue, because then nothing would be made known to us when we are told that the glorified bodies will be lightsome:
7274 even so a person who says that a dog [*The dog star] is in the heavens conveys no knowledge to one who knows no other dog
7275 than the animal. Hence we must say that the clarity of a glorified body is naturally visible to the non-glorified eye.
7276 </p>
7277 <p id="XP_Q85_A2-p8">
7278 <b>Reply to Objection 1:</b> The clarity of glory will differ generically from the clarity of nature, as to its cause, but not as to its species. Hence
7279 just as the clarity of nature is, by reason of its species, proportionate to the sight, so too will the clarity of glory be.
7280 </p>
7281 <p id="XP_Q85_A2-p9">
7282 <b>Reply to Objection 2:</b> Just as a glorified body is not passible to a passion of nature but only to a passion of the soul [*Cf. Q[82], A[1]], so
7283 in virtue of its property of glory it acts only by the action of the soul. Now intense clarity does not disturb the sight,
7284 in so far as it acts by the action of the soul, for thus it rather gives delight, but it disturbs it in so far as it acts
7285 by the action of nature by heating and destroying the organ of sight, and by scattering
7286 the spirits* asunder. [*"Animalem," as though it were derived from "animus"---the mind. Cf.
7287 <a id="XP_Q85_A2-p9.1" shape="rect" href="summa.FS_Q50_A1.html">FS, Q[50], A[1]</a> ,3m;
7288 <a id="XP_Q85_A2-p9.2" shape="rect" href="summa.FS_Q52_A1.html">FS, Q[52], A[1]</a>,3m.] Hence, though the clarity of a glorified body surpasses the clarity of the sun, it does not by its nature disturb the
7289 sight but soothes it: wherefore this clarity is compared to the jasper-stone (
7290 <a class="scripRef" id="XP_Q85_A2-p9.3" href="./asv.html#Rev.21.11" target="asv">Apoc. 21:11</a>).
7291 </p>
7292 <p id="XP_Q85_A2-p10">
7293 <b>Reply to Objection 3:</b> The clarity of the glorified body results from the merit of the will and therefore will be subject to the will, so as to
7294 be seen or not seen according to its command. Therefore it will be in the power of the glorified body to show forth its clarity
7295 or to hide it: and this was the opinion of Praepositivus.
7296 </p>
7297 <p id="XP_Q85_A2-p11"></p>
7298 <p id="XP_Q85_A2-p12"></p>
7299 <a href="summa.XP_Q85_A1.html"></a>
7300 <a href="summa.XP_Q85_A3.html"></a>
7301 </div>
7302 <div id="XP_Q85_A3" class="div4">
7303 <a href="summa.XP_Q85_A2.html"></a>
7304 <a href="summa.XP_Q86.html"></a>
7305 <h4 id="XP_Q85_A3-p0.1">Whether a glorified body will be necessarily seen by a non-glorified body?</h4>
7306 <p id="XP_Q85_A3-p1"></p>
7307 <p id="XP_Q85_A3-p2">
7308 <b>Objection 1:</b> It would seem that a glorified body will be necessarily seen by a non-glorified body. For the glorified bodies will be lightsome.
7309 Now a lightsome body reveals itself and other things. Therefore the glorified bodies will be seen of necessity.
7310 </p>
7311 <p id="XP_Q85_A3-p3">
7312 <b>Objection 2:</b> Further, every body which hides other bodies that are behind it is necessarily perceived by the sight, from the very fact
7313 that the other things behind it are hidden. Now the glorified body will hide other bodies that are behind it from being seen,
7314 because it will be a colored body. Therefore it will be seen of necessity.
7315 </p>
7316 <p id="XP_Q85_A3-p4">
7317 <b>Objection 3:</b> Further, just as quantity is something in a body, so is the quality whereby a body is seen. Now quantity will not be subject
7318 to the will, so that the glorified body be able to be of greater or smaller quantity. Therefore neither will the quality of
7319 visibility be subject to the will, so that a body be able not to be seen.
7320 </p>
7321 <p id="XP_Q85_A3-p5">
7322 <b>On the contrary,</b> our body will be glorified in being made like to the body of Christ after the resurrection. Now after the resurrection Christ's
7323 body was not necessarily seen; in fact it vanished from the sight of the disciples at Emmaus (
7324 <a class="scripRef" id="XP_Q85_A3-p5.1" href="./asv.html#Luke.24.31" target="asv">Lk. 24:31</a>). Therefore neither will the glorified body be necessarily seen.
7325 </p>
7326 <p id="XP_Q85_A3-p6"> Further, there the body will be in complete obedience to the will. Therefore as the soul lists the body will be visible or
7327 invisible.
7328 </p>
7329 <p id="XP_Q85_A3-p7">
7330 <b>I answer that,</b> A visible object is seen, inasmuch as it acts on the sight. Now there is no change in a thing through its acting or not acting
7331 on an external object. Wherefore a glorified body may be seen or not seen without any property pertaining to its perfection
7332 being changed. Consequently it will be in the power of a glorified soul for its body to be seen or not seen, even as any other
7333 action of the body will be in the soul's power; else the glorified body would not be
7334 a perfectly obedient instrument of its principal agent.
7335 </p>
7336 <p id="XP_Q85_A3-p8">
7337 <b>Reply to Objection 1:</b> This clarity will be obedient to the glorified body so that this will be able to show it or hide it.
7338 </p>
7339 <p id="XP_Q85_A3-p9">
7340 <b>Reply to Objection 2:</b> A body's color does not prevent its being transparent except in so far as it affects the sight, because the sight cannot
7341 be affected by two colors at the same time, so as to perceive them both perfectly. But the color of the glorified body will
7342 be completely in the power of the soul, so that it can thereby act or not act on the sight. Hence it will be in its power
7343 to hide or not to hide a body that is behind it.
7344 </p>
7345 <p id="XP_Q85_A3-p10">
7346 <b>Reply to Objection 3:</b> Quantity is inherent to the glorified body itself, nor would it be possible for the quantity to be altered at the soul's
7347 bidding without the glorified body suffering some alteration incompatible with its impassibility. Hence there is no comparison
7348 between quantity and visibility, because even this quality whereby it is visible cannot be removed at the soul's bidding,
7349 but the action of that quality will be suspended, and thus the body will be hidden at
7350 the soul's command.
7351 </p>
7352 <p id="XP_Q85_A3-p11"></p>
7353 <p id="XP_Q85_A3-p12"></p>
7354 <a href="summa.XP_Q85_A2.html"></a>
7355 <a href="summa.XP_Q86.html"></a>
7356 </div>
7357 <a href="summa.XP_Q84_A3.html"></a>
7358 <a href="summa.XP_Q85_A1.html"></a>
7359 </div>
7360 <div id="XP_Q86" class="div3">
7361 <a href="summa.XP_Q85_A3.html"></a>
7362 <a href="summa.XP_Q86_A1.html"></a>
7363 <h3 id="XP_Q86-p0.1">OF THE CONDITIONS UNDER WHICH THE BODIES OF THE DAMNED WILL RISE AGAIN (THREE ARTICLES)</h3>
7364 <p id="XP_Q86-p1"></p>
7365 <p id="XP_Q86-p2"> We must next consider the conditions in which the bodies of the damned will rise again. Under this head there are three points
7366 of inquiry:
7367 </p>
7368 <p id="XP_Q86-p3"> (1) Whether the bodies of the damned will rise again with their deformities?</p>
7369 <p id="XP_Q86-p4"> (2) Whether their bodies will be corruptible?</p>
7370 <p id="XP_Q86-p5"> (3) Whether they will be impassible?</p>
7371 <div id="XP_Q86_A1" class="div4">
7372 <a href="summa.XP_Q86.html"></a>
7373 <a href="summa.XP_Q86_A2.html"></a>
7374 <h4 id="XP_Q86_A1-p0.1">Whether the bodies of the damned will rise again with their deformities?</h4>
7375 <p id="XP_Q86_A1-p1"></p>
7376 <p id="XP_Q86_A1-p2">
7377 <b>Objection 1:</b> It would seem that the bodies of the damned will rise again with their deformities. For that which was appointed as a punishment
7378 for sin should not cease except the sin be forgiven. Now the lack of limbs that results from mutilation, as well as all other
7379 bodily deformities, are appointed as punishments for sin. Therefore these deformities will not be taken away from the damned,
7380 seeing that they will not have received the forgiveness of their sins.
7381 </p>
7382 <p id="XP_Q86_A1-p3">
7383 <b>Objection 2:</b> Further, just as the saints will rise again to final happiness, so the wicked will rise again to final unhappiness. Now when
7384 the saints rise again nothing will be taken from them that can pertain to their perfection, therefore nothing pertaining to
7385 the defect or unhappiness of the wicked will be taken from them at the resurrection. But such are their deformities. Therefore,
7386 etc.
7387 </p>
7388 <p id="XP_Q86_A1-p4">
7389 <b>Objection 3:</b> Further, just as deformity is a defect of the passible body, so is slowness of movement. Now slowness of movement will not
7390 be taken from the bodies of the damned at the resurrection, since their bodies will not be agile. Therefore for the same reason
7391 neither will their deformity be taken away.
7392 </p>
7393 <p id="XP_Q86_A1-p5">
7394 <b>On the contrary,</b> It is written (
7395 <a class="scripRef" id="XP_Q86_A1-p5.1" href="./asv.html#iCor.15.52" target="asv">1 Cor. 15:52</a>): "The dead shall rise again incorruptible"; where a gloss says: "The dead, i.e. sinners, or all the dead in general shall
7396 rise again incorruptible, i.e. without the loss of any limbs." Therefore the wicked will rise again without their deformities.
7397 </p>
7398 <p id="XP_Q86_A1-p6"> Further, there will be nothing in the damned to lessen the sense of pain. But sickness hinders the sense of pain by weakening
7399 the organ of sense, and in like manner the lack of a limb would prevent pain from affecting the whole body. Therefore the
7400 damned will rise again without these defects.
7401 </p>
7402 <p id="XP_Q86_A1-p7">
7403 <b>I answer that,</b> Deformity in the human body is of two kinds. One arises from the lack of a limb: thus we say that a mutilated person is deformed,
7404 because he lacks due proportion of the parts to the whole. Deformities of this kind, without any doubt, will not be in the
7405 bodies of the damned, since all bodies of both wicked and good will rise again whole. Another deformity arises from the undue
7406 disposition of the parts, by reason of undue quantity, quality, or place---which
7407 deformity is, moreover, incompatible with due proportion of parts to whole. Concerning these deformities and like defects
7408 such as fevers and similar ailments which sometimes result in deformity, Augustine remained undecided and doubtful (Enchiridion
7409 xcii) as the Master remarks (Sent. iv, D, 44). Among modern masters, however, there are two opinions on this point. For some
7410 say that such like deformities and defects will remain in the bodies of the damned, because they consider that those who are
7411 damned are sentenced to utmost unhappiness wherefrom no affliction should be rebated. But this would seem unreasonable. For
7412 in the restoration of the rising body we look to its natural perfection rather than to its previous condition: wherefore those
7413 who die under perfect age will rise again in the stature of youth, as stated above (
7414 <a id="XP_Q86_A1-p7.1" shape="rect" href="summa.XP_Q81_A1.html">Q[81], A[1]</a>). Consequently those who had natural defects in the body, or deformities resulting therefrom, will be restored without those
7415 defects or deformities at the resurrection, unless the demerit of sin prevent; and so if a person rise again with such defects
7416 and deformities, this will be for his punishment. Now the mode of punishment is according to the measure of guilt. And a sinner
7417 who is about to be damned may be burdened with less grievous sins and yet have deformities and defects which one who is about
7418 to be damned has not, while burdened with more grievous sins. Wherefore if he who had deformities in this life rise
7419 again with them, while the other who had them not in this life, and therefore, as is clear, will rise again without them,
7420 though deserving of greater punishment, the mode of the punishment would not correspond to the amount of guilt; in fact it
7421 would seem that a man is more punished on account of the pains which he suffered in this world; which is absurd.
7422 </p>
7423 <p id="XP_Q86_A1-p8"> Hence others say with more reason, that He Who fashioned nature will wholly restore the body's nature at the resurrection.
7424 Wherefore whatever defect or deformity was in the body through corruption, or weakness of nature or of natural principles
7425 (for instance fever, purblindness, and so forth) will be entirely done away at the resurrection: whereas those defects in
7426 the human body which are the natural result of its natural principles, such as heaviness, passibility, and the like,
7427 will be in the bodies of the damned, while they will be removed from the bodies of the elect by the glory of the resurrection.
7428 </p>
7429 <p id="XP_Q86_A1-p9">
7430 <b>Reply to Objection 1:</b> Since in every tribunal punishment is inflicted according to the jurisdiction of the tribunal, the punishments which in this
7431 temporal life are inflicted for some particular sin are themselves temporal, and extend not beyond the term of this life.
7432 Hence although the damned are not pardoned their sins, it does not follow that there they will undergo the same punishments
7433 as they have in this world: but the Divine justice demands that there they shall
7434 suffer more severe punishment for eternity.
7435 </p>
7436 <p id="XP_Q86_A1-p10">
7437 <b>Reply to Objection 2:</b> There is no parity between the good and the wicked, because a thing can be altogether good, but not altogether evil. Hence
7438 the final happiness of the saints requires that they should be altogether exempt from all evil; whereas the final unhappiness
7439 of the wicked will not exclude all good, because "if a thing be wholly evil it destroys itself," as the Philosopher says (Ethic.
7440 iv, 5). Hence it is necessary for the good of their nature to underlie the
7441 unhappiness of the damned, which good is the work of their perfect Creator, Who will restore that same nature to the perfection
7442 of its species.
7443 </p>
7444 <p id="XP_Q86_A1-p11">
7445 <b>Reply to Objection 3:</b> Slowness of movement is one of those defects which are the natural result of the principles of the human body; but deformity
7446 is not, and consequently the comparison fails.
7447 </p>
7448 <p id="XP_Q86_A1-p12"></p>
7449 <p id="XP_Q86_A1-p13"></p>
7450 <a href="summa.XP_Q86.html"></a>
7451 <a href="summa.XP_Q86_A2.html"></a>
7452 </div>
7453 <div id="XP_Q86_A2" class="div4">
7454 <a href="summa.XP_Q86_A1.html"></a>
7455 <a href="summa.XP_Q86_A3.html"></a>
7456 <h4 id="XP_Q86_A2-p0.1">Whether the bodies of the damned will be incorruptible?</h4>
7457 <p id="XP_Q86_A2-p1"></p>
7458 <p id="XP_Q86_A2-p2">
7459 <b>Objection 1:</b> It would seem that the bodies of the damned will be corruptible. For everything composed of contraries must necessarily be
7460 corruptible. Now the bodies of the damned will be composed of the contraries whereof they are composed even now, else they
7461 would not be the same, neither specifically nor, in consequence, numerically. Therefore they will be corruptible.
7462 </p>
7463 <p id="XP_Q86_A2-p3">
7464 <b>Objection 2:</b> Further, if the bodies of the damned will not be corruptible, this will be due either to nature, or to grace, or to glory.
7465 But it will not be by nature, since they will be of the same nature as now; nor will it be by grace or glory, since they will
7466 lack these things altogether. Therefore they will be corruptible.
7467 </p>
7468 <p id="XP_Q86_A2-p4">
7469 <b>Objection 3:</b> Further, it would seem inconsistent to withdraw the greatest of punishments from those who are in the highest degree of unhappiness.
7470 Now death is the greatest of punishments, as the Philosopher declares (Ethic. iii, 6). Therefore death should not be withdrawn
7471 from the damned, since they are in the highest degree of unhappiness. Therefore their bodies will be corruptible.
7472 </p>
7473 <p id="XP_Q86_A2-p5">
7474 <b>On the contrary,</b> It is written (
7475 <a class="scripRef" id="XP_Q86_A2-p5.1" href="./asv.html#Rev.9.6" target="asv">Apoc. 9:6</a>): "In those days men shall seek death, and shall not find it, and they shall desire to die, and death shall fly from them."
7476 </p>
7477 <p id="XP_Q86_A2-p6"> Further, the damned will be punished with an everlasting punishment both in soul and body (
7478 <a class="scripRef" id="XP_Q86_A2-p6.1" href="./asv.html#Matt.25.46" target="asv">Mat. 25:46</a>): "These shall go into everlasting punishment." But this would not be possible if their bodies were corruptible. Therefore
7479 their bodies will be incorruptible.
7480 </p>
7481 <p id="XP_Q86_A2-p7">
7482 <b>I answer that,</b> Since in every movement there must needs be a principle of movement, movement or change may be withdrawn from a movable in
7483 two ways: first through absence of a principle of movement, secondly through an obstacle to the principle of movement. Now
7484 corruption is a kind of change: and consequently a body which is corruptible on account of the nature of its principles may
7485 be rendered incorruptible in two ways. First by the total removal of the principle which
7486 leads to corruption, and in this way the bodies of the damned will be incorruptible. For since the heaven is the first principle
7487 of alteration in virtue of its local movement, and all other secondary agents act in virtue thereof and as though moved thereby,
7488 it follows that at the cessation of the heavenly movement there is no longer any agent that can change the body by altering
7489 it from its natural property. Wherefore after the resurrection, and the cessation of the heavenly movement, there
7490 will be no quality capable of altering the human body from its natural quality. Now corruption, like generation, is the term
7491 of alteration. Hence the bodies of the damned will be incorruptible, and this will serve the purpose of Divine justice, since
7492 living for ever they will be punished for ever. This is in keeping with the demands of Divine justice, as we shall state further
7493 on
7494 <a id="XP_Q86_A2-p7.1" shape="rect" href="summa.XP_Q86_A3.html">(A[3])</a>, even as now the corruptibility of bodies serves the purpose of Divine providence,
7495 by which through the corruption of one thing another is generated.
7496 </p>
7497 <p id="XP_Q86_A2-p8"> Secondly, this happens through the principle of corruption being hindered, and in this way the body of Adam was incorruptible,
7498 because the conflicting qualities that exist in man's body were withheld by the grace of innocence from conducing to the body's
7499 dissolution: and much more will they be withheld in the glorified bodies, which will be wholly subject to the spirit. Thus
7500 after the general resurrection the two aforesaid modes of incorruptibility will be united together in the
7501 bodies of the blessed.
7502 </p>
7503 <p id="XP_Q86_A2-p9">
7504 <b>Reply to Objection 1:</b> The contraries of which bodies are composed are conducive to corruption as secondary principles. For the first active principle
7505 thereof is the heavenly movement: wherefore given the movement of the heaven, it is necessary for a body composed of contraries
7506 to be corrupted unless some more powerful cause prevent it: whereas if the heavenly movement be withdrawn, the contraries
7507 of which a body is composed do not suffice to cause corruption, even in
7508 accordance with nature, as explained above. But the philosophers were ignorant of a cessation in the heavenly movement; and
7509 consequently they held that a body composed of contraries is without fail corrupted in accordance with nature.
7510 </p>
7511 <p id="XP_Q86_A2-p10">
7512 <b>Reply to Objection 2:</b> This incorruptibility will result from nature, not as though there were some principle of incorruption in the bodies of the
7513 damned, but on account of the cessation of the active principle of corruption, as shown above.
7514 </p>
7515 <p id="XP_Q86_A2-p11">
7516 <b>Reply to Objection 3:</b> Although death is simply the greatest of punishments, yet nothing prevents death conducing, in a certain respect, to a cessation
7517 of punishments; and consequently the removal of death may contribute to the increase of punishment. For as the Philosopher
7518 says (Ethic. ix, 9), "Life is pleasant to all, for all desire to be . . . But we must not apply this to a wicked or corrupt
7519 life, nor one passed in sorrow." Accordingly just as life is simply pleasant,
7520 but not the life that is passed in sorrows, so too death, which is the privation of life, is painful simply, and the greatest
7521 of punishments, inasmuch as it deprives one of the primary good, namely being, with which other things are withdrawn. But
7522 in so far as it deprives one of a wicked life, and of such as is passed in sorrow, it is a remedy for pains, since it puts
7523 an end to them. and consequently the withdrawal of death leads to the increase of punishments by making them everlasting.
7524 If
7525 however we say that death is penal by reason of the bodily pain which the dying feel, without doubt the damned will continue
7526 to feel a far greater pain: wherefore they are said to be in "everlasting death," according to the Psalm (48:15): "Death shall
7527 feed upon them."
7528 </p>
7529 <p id="XP_Q86_A2-p12"></p>
7530 <p id="XP_Q86_A2-p13"></p>
7531 <a href="summa.XP_Q86_A1.html"></a>
7532 <a href="summa.XP_Q86_A3.html"></a>
7533 </div>
7534 <div id="XP_Q86_A3" class="div4">
7535 <a href="summa.XP_Q86_A2.html"></a>
7536 <a href="summa.XP.iv.html"></a>
7537 <h4 id="XP_Q86_A3-p0.1">Whether the bodies of the damned will be impassible?</h4>
7538 <p id="XP_Q86_A3-p1"></p>
7539 <p id="XP_Q86_A3-p2">
7540 <b>Objection 1:</b> It would seem that the bodies of the damned will be impassible. For, according to the Philosopher (Topic. vi), "increase
7541 of passion results in loss of substance." Now "if a finite thing be continually lessened, it must needs at length be done
7542 away" (Phys. i, 4). Therefore if the bodies of the damned will be passible, and will be ever suffering, they will at length
7543 be done away and corrupted: and this has been shown to be false
7544 <a id="XP_Q86_A3-p2.1" shape="rect" href="summa.XP_Q86_A2.html">(A[2])</a>.
7545 Therefore they will be impassible.
7546 </p>
7547 <p id="XP_Q86_A3-p3">
7548 <b>Objection 2:</b> Further, every agent likens the patient to itself. If then the bodies of the damned are passive to the fire the fire will
7549 liken them to itself. Now fire does not consume bodies except in so far as in likening them to itself it disintegrates them.
7550 Therefore if the bodies of the damned will be passible they will at length be consumed by the fire, and thus the same conclusion
7551 follows as before.
7552 </p>
7553 <p id="XP_Q86_A3-p4">
7554 <b>Objection 3:</b> Further, those animals, for instance the salamander, which are said to remain living in fire without being destroyed, are
7555 not distressed by the fire: because an animal is not distressed by bodily pain, unless the body in some way is hurt thereby.
7556 If therefore the bodies of the damned can, like the aforesaid animals, remain in the fire without being corrupted, as Augustine
7557 asserts (De Civ. Dei xxi, 2,4), it would seem that they will suffer no distress there:
7558 which would not be the case unless their bodies were impassible. Therefore, etc.
7559 </p>
7560 <p id="XP_Q86_A3-p5">
7561 <b>Objection 4:</b> Further, if the bodies of the damned be passible, the pain resulting from their suffering, seemingly, will surpass all present
7562 bodily pain, even as the joy of the saints will surpass all present joy. Now in this life it sometimes happens that the soul
7563 is severed from the body through excess of pain. Much more therefore if those bodies will be passible, the souls will be separate
7564 from the bodies through excess of pain, and thus those bodies will be corrupted:
7565 which is false. Therefore those bodies will be impassible.
7566 </p>
7567 <p id="XP_Q86_A3-p6">
7568 <b>On the contrary,</b> It is written (
7569 <a class="scripRef" id="XP_Q86_A3-p6.1" href="./asv.html#iCor.15.52" target="asv">1 Cor. 15:52</a>): "And we shall be changed": and a gloss says: "We---the good alone---will be changed with the unchangeableness and impassibility
7570 of glory."
7571 </p>
7572 <p id="XP_Q86_A3-p7"> Further, even as the body co-operates with the soul in merit, so does it co-operate in sin. Now on account of the former
7573 co-operation not only the soul but also the body will be rewarded after the resurrection. Therefore in like manner the bodies
7574 of the damned will be punished; which would not be the case were they impassible. Therefore they will be passible.
7575 </p>
7576 <p id="XP_Q86_A3-p8">
7577 <b>I answer that,</b> The principal cause of the bodies of the damned not being consumed by fire will be the Divine justice by which their bodies
7578 will be consigned to everlasting punishment. Now the Divine justice is served also by the natural disposition, whether on
7579 the part of the passive body or on the part of the active causes; for since passiveness is a kind of receptiveness, there
7580 are two kinds of passion, corresponding to two ways in which one thing is receptive of
7581 another. For a form may be received into a subject materially according to its natural being, just as the air receives heat
7582 from fire materially; and corresponding to this manner of reception there is a kind of passion which we call "passion of nature."
7583 In another way one thing is received into another spiritually by way of an "intention," just as the likeness of whiteness
7584 is received into the air and in the pupil: this reception is like that whereby the soul receives the likeness of things:
7585 wherefore corresponding to this mode of reception is another mode of passion which we call "passion of the soul." Since therefore
7586 after the resurrection and the cessation of the heavenly movement it will be impossible for a body to be altered by its natural
7587 quality, as stated above
7588 <a id="XP_Q86_A3-p8.1" shape="rect" href="summa.XP_Q86_A2.html">(A[2])</a>, it will not be possible for any body to be passive with a passion of nature. Consequently as regards this mode of passion
7589 the bodies of the damned will be impassible even as they will
7590 be incorruptible. Yet after the heaven has ceased to move, there will still remain the passion which is after the manner of
7591 the soul, since the air will both receive light from the sun, and will convey the variety of colors to the sight. Wherefore
7592 in respect of this mode of passion the bodies of the damned will be passible. But the glorified bodies, albeit they receive
7593 something, and are in a manner patient to sensation, will nevertheless not be passive, since they will receive nothing to
7594 distress or hurt them, as will the bodies of the damned, which for this reason are said to be passible.
7595 </p>
7596 <p id="XP_Q86_A3-p9">
7597 <b>Reply to Objection 1:</b> The Philosopher is speaking of the passion whereby the patient is changed from its natural disposition. But this kind of
7598 passion will not be in the bodies of the damned, as stated above.
7599 </p>
7600 <p id="XP_Q86_A3-p10">
7601 <b>Reply to Objection 2:</b> The likeness of the agent is in the patient in two ways. First, in the same way as in the agent, and thus it is in all univocal
7602 agents, for instance a thing that is hot makes another thing hot, and fire generates fire. Secondly, otherwise than in the
7603 agent, and thus it is in all equivocal agents. In these it happens sometimes that a form which is in the agent spiritually
7604 is received into the patient materially: thus the form of the house built by the
7605 craftsman is materially in itself, but spiritually in the mind of the craftsman. On the other hand, sometimes it is in the
7606 agent materially, but is received into the patient spiritually: thus whiteness is materially on the wall wherein it is received,
7607 whereas it is spiritually in the pupil and in the transferring medium. And so it is in the case at issue, because the species
7608 which is in the fire materially is received spiritually into the bodies of the damned; thus it is that the fire will
7609 assimilate the bodies of the damned to itself, without consuming them withal.
7610 </p>
7611 <p id="XP_Q86_A3-p11">
7612 <b>Reply to Objection 3:</b> According to the Philosopher (De Prop. Element.), "no animal can live in fire." Galen also (De simp. medic.) says "that there
7613 is no body which at length is not consumed by fire"; although sometimes certain bodies may remain in fire without hurt, such
7614 as ebony. The instance of the salamander is not altogether apposite, since it cannot remain in the fire without being at last
7615 consumed, as do the bodies of the damned in hell. Nor does it follow that
7616 because the bodies of the damned suffer no corruption from the fire, they therefore are not tormented by the fire, because
7617 the sensible object has a natural aptitude to please or displease the senses, not only as regards its natural action of stimulating
7618 or injuring the organ, but also as regards its spiritual action: since when the sensible object is duly proportionate to the
7619 sense, it pleases, whereas the contrary is the result when it is in excess or defect. Hence subdued colors and
7620 harmonious sounds are pleasing, whereas discordant sounds displease the hearing.
7621 </p>
7622 <p id="XP_Q86_A3-p12">
7623 <b>Reply to Objection 4:</b> Pain does not sever the soul from the body, in so far as it is confined to a power of the soul which feels the pain, but
7624 in so far as the passion of the soul leads to the body being changed from its natural disposition. Thus it is that we see
7625 that through anger the body becomes heated, and through fear, chilled: whereas after the resurrection it will be impossible
7626 for the body to be changed from its natural disposition, as stated above
7627
7628 <a id="XP_Q86_A3-p12.1" shape="rect" href="summa.XP_Q86_A2.html">(A[2])</a>. Consequently, however great the pain will be, it will not sever the body from the soul.
7629 </p>
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