Of the Resurrection

Of the Resurrection — St. Thomas Aquinas asks: Whether there is to be a resurrection of the body?; Whether the resurrection will be for all without exception?; Whether the resurrection is natural?.

In the next place we must consider things connected with and accompanying the resurrection. Of these the first to be considered will be the resurrection itself; the second will be the cause of the resurrection; the third its time and manner. the fourth its term "wherefrom"; the fifth the condition of those who rise again.

Under the first head there will be three points of inquiry:

Article 1: Whether there is to be a resurrection of the body?

It is written (Job 19:25-26): "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 skin," etc. Therefore there will be a resurrection of the body.

Further, the gift of Christ is greater than the sin of Adam, as appears from Rom. 5:15. 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 be restored from death to life.

Further, the members should be conformed to the head. Now our Head lives and will live eternally in body and soul, since "Christ rising again from the dead dieth now no more" (Rom. 6:8). Therefore men who are His members will live in body and soul; and consequently there must needs be a resurrection of the body.

According to the various opinions about man's last end there have been various opinions holding or denying the resurrection. 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 life: wherefore they had no need to admit another life after this, wherein man would be able to attain to his perfection: and so they denied the resurrection.

This opinion is confuted with sufficient probability by the changeableness of fortune, the weakness of the human body, the imperfection and instability of knowledge and virtue, all of which are hindrances to the perfection of happiness, as Augustine argues at the end of De Civ. Dei (xxii, 22).

Hence others maintained that after this there is another life wherein, after death, man lives according to the soul only, and they held that such a life sufficed to satisfy the natural desire to obtain happiness: wherefore Porphyrius said as Augustine states (De Civ. De. xxii, 26): "The soul, to be happy, must avoid all bodies": and consequently these did not hold the resurrection.

This opinion was based by various people on various false foundations. For certain heretics asserted that all bodily things are from the evil principle, but that spiritual things are from the good principle: and from this it follows that the soul cannot reach the height of its perfection unless it be separated from the body, since the latter withdraws it from its principle, the participation of which makes it happy. Hence all those heretical sects that hold corporeal things to have been created or fashioned by the devil deny the resurrection of the body. The falsehood of this principle has been shown at the beginning of the Second Book (Sent. ii, D, 4, qu. 1, ; *[Cf. ]).

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, or as a sailor uses his ship: wherefore according to this opinion, it follows that if happiness is attained by the soul alone, man would not be balked in his natural desire for happiness, and so there is no need to hold the resurrection. But the Philosopher sufficiently destroys this foundation (De Anima ii, 2), where he shows that the soul is united to the 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.

Article 2: Whether the resurrection will be for all without exception?

It is said (Jn. 5:28, 25): "All that are in the graves shall hear the voice of the Son of God . . . and they that hear shall live." Therefore the dead shall all rise again.

Further, it is written (1 Cor. 15:51): "We shall all indeed rise again," etc.

Further, the resurrection is necessary in order that those who rise again may receive punishment or reward according to their merits. Now either punishment or reward is due to all, either for their own merits, as to adults, or for others' merits, as to children. Therefore all will rise again.

Those things, the reason of which comes from the nature of a species, must needs be found likewise in all the members of that same species. Now such is the resurrection: because the reason thereof, as stated above (), is that the soul cannot have the final perfection of the human species, so long as it is separated from the body. Hence no soul will remain for ever separated from the body. Therefore it is necessary for all, as well as for one, to rise again.

Article 3: Whether the resurrection is natural?

There is no natural return from privation to habit. But death is privation of life. Therefore the resurrection whereby one returns from death to life is not natural.

Further, things of the one species have one fixed way of origin: wherefore animals begotten of putrefaction are never of the same species as those begotten of seed, as the Commentator says on Phys. viii. Now the natural way of man's origin is 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.

A movement or an action stands related to nature in three ways. For there is a movement or action whereof nature is neither the principle nor the term: and such a movement is sometimes from a principle above nature as in the case of a glorified body; and sometimes from any other principle whatever; for instance, the violent upward movement of a stone which terminates in a violent rest. Again, there is a movement whereof nature is both principle and term: for instance, the downward movement of a stone. And there is another movement whereof nature is the term, but not the principle, the latter being sometimes something above nature (as in giving sight to a blind man, for sight is natural, but the principle of the sight-giving is above nature), and sometimes something else, as in the forcing of flowers or fruit by artificial process. It is impossible for nature to be the principle and not the term, because natural principles are appointed to definite effects, beyond which they cannot extend.

Accordingly the action or movement that is related to nature in the first way can nowise be natural, but is either miraculous if it come from a principle above nature, or violent if from any other principle. The action or movement that is related to nature in the second way is simply natural: but the action that is related to nature in the third way cannot be described as natural simply, but as natural in a restricted sense, in so far, to wit, as it leads to that which is according to nature: but it is called either miraculous or artificial or violent. For, properly speaking, natural is that which is according to nature, and a thing is according to nature if it has that nature and whatever results from that nature (Phys. ii, 1). Consequently, speaking simply, movement cannot be described as natural unless its principle be natural.

Now nature cannot be the principle of resurrection, although resurrection terminates in the life of nature. For nature is the principle of movement in the thing wherein nature is---either the active principle, as in the movement of heavy and light bodies and in the natural alterations of animals---or the passive principle, as in the generation of simple bodies. The passive principle of natural generation is the natural passive potentiality which always has an active principle corresponding to it in nature, according to Metaphysics viii, 1: nor as to this does it matter whether the active principle in nature correspond to the passive principle in respect of its ultimate perfection, namely the form; or in respect of a disposition 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 other generations according to the opinions of Plato and Avicenna. But in nature there is no active principle of the resurrection, neither as regards the union of the soul with the body, nor as regards the disposition which is the demand for that union: since such a disposition cannot be produced by nature, except in a definite way by the process of generation from seed. Wherefore even granted a passive potentiality on the part of the body, or any kind of inclination to its union with the soul, it is not such as to suffice for the conditions of natural movement. Therefore the resurrection, strictly speaking, is miraculous and not natural except in a restricted sense, as we have explained.