Bonaventure

Notae numeratae infra respondent signis in textu Latino et in versione Anglica. Quaracchi in singulis paginis impressis numerationem notarum a capite incipit; ideo signa paginae adnexa sunt: p885-N notae paginae 885, p886-N notae paginae 886.

Quaestio II. Utrum resurrectio sit omnium.

Secundo quaeritur, utrum resurrectio sit omnium. Et quod sic, videtur.

1. Ioannis quinto¹: Veniet hora, in qua omnes qui in monumentis sunt, audient vocem Filii Dei; sed non possunt omnes audire, nisi omnes resurgant: ergo etc.

2. Item, primae ad Corinthios decimo quinto²: Omnes quidem resurgemus, sed non omnes immutabimur.

3. Item, ratione videtur: quia sententia mortis data est propter culpam originalem; sed omnes habent hanc culpam: ergo omnes moriuntur. Sed resurrectio, ut probatum est prius³, debet esse, ut anima corpori iungatur: ergo omnes debent resurgere.

4. Item, omnes homines sunt mortales; sed mortale et corruptibile de necessitate corrumpitur: ergo necesse est, omnes corrumpi. Rursus, poena et praemium sunt aeterna; et haec debentur homini: ergo necesse est, hominem privari hac vita, et iterum dari sibi aliam vitam, ergo resurgere.

5. Item, hoc ipsum ostenditur per hypothesim: quia bene sequitur, quodsi anima Socratis est immortalis, quod omnis anima: ergo pari ratione sequitur, si unum corpus resurget, et omne; sed unum corpus resurrexit, scilicet Christi: ergo et omne⁴.

Contra: 1. Danielis duodecimo⁵: Multi de his qui dormiunt in pulvere terrae, evigilabunt: ergo cum hoc nomen multi sit partitivum; si multi evigilent, non ergo omnes; ergo non omnium est resurrectio.

2. Item, Ioannis sexto⁶: Nemo venit ad me, nisi Pater, qui misit me, traxerit eum; et ego resuscitabo eum in novissimo die: cum ergo hoc promittat ad se venientibus, scilicet resurrectionem; et non omnes veniant: non ergo omnes resurgent.

3. Item, idem videtur ratione: quia pro peccato, quod operata est anima in corpore, sufficienter punitur in purgatorio sine corpore: ergo et in inferno sufficienter punitur pro utroque pari ratione sic⁷ etc.

4. Item, Christi resurrectio est causa nostrae resurrectionis in anima et in corpore⁸; sed non omnes resurgent in anima: ergo nec omnes resurgent in corpore.

5. Item, resurrectio ad hoc est, ut anima remuneretur in corpore, sicut in illo meruit; sed anima parvuli nihil est in corpore operata: ergo ad remunerationem eius non oportet corpus resurgere.

Conclusio. Resurrectio erit omnium.

Respondeo: Dicendum, quod omnium est mors, et omnium erit resurrectio. Corpus enim unitur animae immortali per naturam et mortuae per culpam in ipsa unione; et ideo necessitatem contrahit ad moriendum et possibilitatem ad semper vivendum, quae secundum ordinem divinae providentiae ad actum semper debet prodire, exigente hoc nihilominus merito, vel demerito, et etiam divino iudicio⁹.

1. Ad illud ergo quod obiicitur, quod multi evigilabunt; respondet Augustinus, vigesimo de Civitate Dei¹⁰, quod multi, id est omnes. Et talis modus loquendi frequenter invenitur in Scriptura. — Vel facienda est vis in verbo: quia evigilare plus dicit quam resurgere, quia vigilia est usus sensuum¹¹ et dicit discretionem, quae non vigebit in parvulis damnatis, quia non erit in eis tristitia.

2. Ad illud quod obiicitur, quod nemo venit etc.; dicendum, quod vita accipitur dupliciter, scilicet large et proprie: large vivificatio corporis, proprie vivificatio corporis cum salute. Sic et resurrectio; et secundo modo promittit Dominus resurrectionem bonis ad se venientibus; sed quantum ad primum modum omnibus praedicit.

3. Ad illud quod obiicitur de poena purgatoria, dicendum, quod non est simile, quia purgatorium¹² p. 886 dicit transitum, non terminum, nec dicit statum, sed status supplementum: ut quia praeclusa est homini per mortem via merendi, et peccatum remanere inultum nec poterat nec debebat¹; constituit Dominus locum, per quem anima transiret ad patriam, ut anima solvat separata, quod non fecit coniuncta; et quia hoc magis dicit supplementum quam terminum, ideo non oportet, resumi corpus. Et sic patet illud.

4. Ad illud quod obiicitur, quod resurrectio Christi est causa nostrae resurrectionis in anima etc; dicendum, quod non est simile: quia resurrectio animae est tantum ad bonum, sed resurrectio corporis est ad bonum et ad malum²; et resurrectio animae fit nostra voluntate, sed corporis exigente divinae iustitiae aequitate; ideo ista est omnium, licet non illa.

5. Ad illud quod obiicitur de parvulis, dicendum, quod si anima non exierit in actum, tamen originale traxit in corpore et per corpus; et ideo illi uniri debet, ut, sicut ex coniunctione ad corpus³ peccavit, ita simul cum illo mulctetur poena damni. — Amplius, remuneratio non est tota ratio, quare fiat resurrectio, sed divinae ordinationis decretum; qui⁴, coniungendo animam immortalem corpori, per hoc decrevit, illud corpus perpetuo vivificari. Si ergo divinum decretum non potest infirmari; necesse est, illud corpus animae revivificari, ut sicut corpus separatum est ab anima propter divinam sententiam, quae respiciebat culpam; ita reiungatur animae propter divinam dispositionem, quae sic decreverat constituere humanam substantiam. Ratione cuius decreti corpus humanum dicitur ordinari et possibilitatem habere ad incorruptionem, quamvis in sui natura nihil habeat plus de incorruptibilitate quam alia corpora mixta, ut patebit⁵; secundum statum praesentem loquor.

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Question II. Whether the resurrection will be of all.

Secondly it is asked whether the resurrection will be of all. And that it will, is shown thus.

1. John 5¹: There shall come an hour, in which all who are in the tombs shall hear the voice of the Son of God; but not all can hear unless all rise again: therefore, etc.

2. Likewise, First Corinthians 15²: We shall indeed all rise again, but we shall not all be changed.

3. Likewise, it is seen by reason: because the sentence of death was given on account of original guilt; but all have this guilt: therefore all die. But the resurrection, as was proved before³, must be such that the soul is joined to the body: therefore all must rise again.

4. Likewise, all men are mortal; but the mortal and corruptible is of necessity corrupted: therefore it is necessary that all be corrupted. Again, punishment and reward are eternal; and these are owed to man: therefore it is necessary that man be deprived of this life, and again be given another life, and so rise again.

5. Likewise, this very thing is shown by hypothesis: because it follows well that, if the soul of Socrates is immortal, then every soul is; therefore by parity of reasoning it follows that, if one body rises, then every body does; but one body has risen, namely Christ's: therefore every body also⁴.

On the contrary: 1. Daniel 12⁵: Many of those who sleep in the dust of the earth shall awake: therefore, since this word many is partitive, if many awake, then not all; therefore the resurrection is not of all.

2. Likewise, John 6⁶: No one comes to me, unless the Father, who sent me, draws him; and I will raise him up at the last day: since therefore he promises this to those who come to him, namely resurrection, and not all come: therefore not all will rise.

3. Likewise, the same is seen by reason: because for the sin which the soul did in the body, it is sufficiently punished in purgatory without the body: therefore also in hell it is sufficiently punished for both by equal reasoning, thus⁷ etc.

4. Likewise, Christ's resurrection is the cause of our resurrection in soul and in body⁸; but not all will rise in soul: therefore neither will all rise in body.

5. Likewise, the resurrection is for this, that the soul may be rewarded in the body, just as it merited in it; but the soul of an infant has done nothing in the body: therefore for its reward it is not necessary that the body rise.

Conclusion. The resurrection will be of all.

I respond: It must be said that death belongs to all, and the resurrection will be of all. For the body is united to the immortal soul by nature and to the dead [soul] by guilt in that very union; and therefore it contracts necessity of dying and possibility of ever living, which, according to the order of divine providence, must always proceed to act, this nonetheless requiring merit or demerit, and also the divine judgment⁹.

1. To that, then, which is objected, that many shall awake; Augustine, in the twentieth [book] of the City of God¹⁰, responds that many means all. And such a manner of speaking is frequently found in Scripture. — Or, emphasis must be placed on the word: because to awake says more than to rise again, since waking is the use of the senses¹¹ and implies discretion, which will not be vigorous in condemned infants, because there will be no sorrow in them.

2. To that which is objected, that no one comes etc.; it must be said that life is taken in two ways, namely broadly and properly: broadly, the vivification of the body; properly, the vivification of the body together with salvation. So too resurrection; and in the second mode the Lord promises resurrection to the good who come to him; but as to the first mode he foretells it for all.

3. To that which is objected concerning the punishment of purgatory, it must be said that it is not similar, because purgatory¹² signifies a passage, not a terminus, nor does it signify a state, but the supplement of a state: for since the way of meriting has been closed to man through death, and sin neither could nor ought to remain unavenged¹; the Lord established a place through which the soul might pass to the fatherland, so that the soul, being separated, might pay what it did not pay while joined; and because this signifies rather a supplement than a terminus, therefore it is not necessary that the body be resumed. And thus that [objection] is clear.

4. To that which is objected, that Christ's resurrection is the cause of our resurrection in the soul etc.; it must be said that it is not similar: because the resurrection of the soul is only unto good, but the resurrection of the body is unto good and unto evil²; and the resurrection of the soul comes about by our will, but [that] of the body by the requirement of the equity of divine justice; therefore this [latter] is of all, though that [former] is not.

5. To that which is objected concerning infants, it must be said that, although the soul did not go forth into act, nevertheless it contracted the original [sin] in the body and through the body; and therefore it must be united to it, so that, just as by the conjunction to the body³ it sinned, so together with it may it be punished with the punishment of loss. — Further, the reward is not the whole reason why the resurrection comes about, but [rather] the decree of the divine ordination; who⁴, by joining the immortal soul to the body, decreed by this that that body be perpetually vivified. If therefore the divine decree cannot be annulled, it is necessary that that body be revivified for the soul, so that, just as the body was separated from the soul on account of the divine sentence, which regarded guilt, so it may be rejoined to the soul on account of the divine disposition, which had thus decreed to constitute human substance. By reason of which decree the human body is said to be ordained and to have the possibility for incorruption, although in its own nature it has nothing more of incorruptibility than other mixed bodies, as will be shown⁵; I speak according to the present state.

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