Bonaventure

Quaestio III. Utrum resurrectio sit omnium simul, an successive.

The numbered footnotes below correspond to markers in both the Latin body and the English translation. They are qualified by printed page (p.886, p.887) because Quaracchi restarts the footnote numbering on each printed page.

Tertio quaeritur, utrum resurrectio sit omnium simul, an successive. Et quod simul, videtur.

1. Primae ad Corinthios decimo quinto⁶: In momento, in ictu oculi etc.

2. Item, ratione videtur: quia mors et incineratio debentur merito primi peccati, quo peccavimus in Adam⁷; et omnes simul peccavimus, quia simul fuimus in Adam: ergo et in Christo simul debemus resurgere.

3. Item, decens est, ut habitatio congruat habitatori: ergo sicut mundus peioratus est, homine facto mortali, ita debet meliorari, homine facto immortali⁸; sed non debet meliorari, quamdiu homo est mortalis: ergo quamdiu homines vivunt, non debet esse resurrectio: ergo erit omnium simul.

4. Item, post resurrectionem consummatur gloria; sed Angeli non habent omnino gloriam consummatam ante nostram glorificationem, nec similiter daemones poenam⁹: ergo si maior est colligatio hominum ad invicem quam ad Angelos, non debet unus sine altero resurgere: et sic etc.

Contra: 1. Resurrectio corporum sequitur resurrectionem animarum; sed resurrectio animarum est successiva et non simul: ergo et resurrectio corporum.

2. Item, Christus non exspectavit nostram resurrectionem¹⁰, qui est caput nostrum, et qui magis fovet singula membra: ergo nec membrum exspectat resurrectionem membri, et sic etc.

3. Item, praemium respondet merito: ergo qui citius meruerunt citius debent remunerari: ergo meliores citius debent resurgere.

4. Item, maior est conformitas ex parte animarum quam corporum propter vinculum caritatis; sed glorificatio unius animae non exspectat glorificationem alterius: ergo etc.

Conclusio

Resurrectio corporum erit simul, non successiva.

Respondeo: Dicendum, quod resurrectio corporum non erit successiva, sed simul; et huius possunt esse rationes congruentes sex.

Prima est severitas divini iudicii, quod inflixit poenam incinerationis corpori usque ad p. 887 adventum secundum Filii Dei, sicut poena carentiae visionis¹ usque ad adventum primum. Et ratio huius est, quia omnes simul fuimus in uno principio peccati.

Secunda ratio est meritum fidei, quae multum meretur in credendo, nos remunerari, qui videmur similes bestiis in moriendo²; quod si illud experimento videret, non haberet meritum, quia humana ratio sibi praeberet experimentum.

Tertia ratio est unitas corporis mystici: quia enim omnes unum corpus sumus in Christo³, ideo necesse est, quod quantum ad aliquam gloriam resurgamus simul; sed non quantum ad gloriam animae, quia ibi esset maximum damnum et quasi importabile: ergo quantum ad gloriam corporis.

Quarta ratio est subsidium infirmitatis nostrae: quia Sancti, dum sua desiderant corpora, vehementius etiam desiderant salutem nostram; unde Apostolus dicit ad Hebraeos undecimo⁴: Deo pro nobis aliquid melius providente, ne sine nobis consummarentur.

Quinta ratio est manifestatio divinae iustitiae: quia enim omnibus debet esse notum, quanta iustitia damnet malos et salvet bonos; ideo ultimam distributionem⁵ distulit usque ad novissimum, ut omnes comparerent.

Sexta et ultima ratio est consummatio gloriae: quia enim Angeli adhuc sunt viatores quantum ad administrationem, quamdiu homines vivunt; et gaudium semper crescit secundum multitudinem electorum; non debuit perfecte gloria consummari in aliquo singulariter, donec consummaretur in omnibus simul.

Ad argumenta pro parte opposita:

1. Ex his patent obiecta. Nam resurrectio corporum non attenditur secundum resurrectionem animae. Animae enim resurrectio prima⁶ respicit resurrectionem per gratiam, et haec est in via; et ideo successive. — Item, animae glorificatio substantiam importat praemii, quae si differretur, magnum damnum esset exspectanti; non sic de corpore, quia non multum gravat exspectare corpus, dum animae tenent Deum.

2. Ad illud quod obiicitur de resurrectione Christi, patet responsio: quia nec concurrit ibi severitas iudicii, cum non esset super eum inducta maledictio; nec faceret ad meritum fidei, immo e contrario est in fidei adiutorium⁷.

3. Ad illud quod obiicitur, quod praemium respondet merito; dicendum, quod verum est pro loco et tempore; et praemium essentiale competit ut statim reddatur, sed stola secunda⁸ debet exspectari, quousque cum solemnitate et magnificentia et gloria dantis conferatur.

4. Ad illud quod obiicitur, quod maior est unio et convenientia animarum; dicendum, quod falsum est, immo minor, pro eo quod omnia corpora in uno corpore fuerunt, sed non omnes animae in una anima⁹.

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Question III. Whether the resurrection of all will be simultaneous or successive.

Thirdly it is asked whether the resurrection will be of all simultaneously, or successive. And it seems that it will be simultaneous.

1. First to the Corinthians, chapter fifteen⁶: In a moment, in the twinkling of an eye, etc.

2. Likewise, it seems so by reason: because death and reduction-to-ashes are owed as the desert of the first sin, by which we sinned in Adam⁷; and we all sinned simultaneously, because we were simultaneously in Adam: therefore in Christ also we ought to rise simultaneously.

3. Likewise, it is fitting that the dwelling should be suited to the dweller: therefore just as the world was made worse when man was made mortal, so it ought to be made better when man is made immortal⁸; but it ought not to be made better so long as man is mortal: therefore so long as men are living, there ought not to be a resurrection: therefore it will be of all simultaneously.

4. Likewise, after the resurrection glory is consummated; but the Angels do not have their glory wholly consummated before our glorification, nor likewise the demons their punishment⁹: therefore if the bond of men with one another is greater than [their bond] with the Angels, one ought not to rise without another: and so on.

On the contrary: 1. The resurrection of bodies follows the resurrection of souls; but the resurrection of souls is successive and not simultaneous: therefore also the resurrection of bodies.

2. Likewise, Christ did not wait for our resurrection¹⁰, he who is our head and who cherishes the individual members more [than any single member does]: therefore neither does one member wait for the resurrection of [another] member, and so on.

3. Likewise, reward corresponds to merit: therefore those who merited sooner ought to be rewarded sooner: therefore the better ought to rise sooner.

4. Likewise, there is a greater conformity on the part of souls than of bodies, on account of the bond of charity; but the glorification of one soul does not wait for the glorification of another: therefore, and so on.

Conclusion

The resurrection of bodies will be simultaneous, not successive.

I respond: It must be said that the resurrection of bodies will not be successive, but simultaneous; and of this there can be six fitting reasons.

The first is the severity of the divine judgment, which inflicted the punishment of reduction-to-ashes upon the body until the p. 887 second coming of the Son of God, just as the punishment of the lack of the vision¹ [was inflicted] until the first coming. And the reason of this is that we were all simultaneously in one principle of sin.

The second reason is the merit of faith, which merits much in believing, that we be rewarded, who seem like the beasts in dying²; and if it saw that [glory] by experience, it would not have merit, because human reason would furnish itself with experimental proof.

The third reason is the unity of the mystical body: for because we are all one body in Christ³, therefore it is necessary that as to some [degree of] glory we rise simultaneously; but not as to the glory of the soul, because there [i.e., in that case] there would be a very great loss and, as it were, unbearable: therefore [it is] as to the glory of the body.

The fourth reason is the support of our infirmity: because the Saints, while they desire their own bodies, more vehemently also desire our salvation; whence the Apostle says to the Hebrews, chapter eleven⁴: God providing something better for us, that they should not be consummated without us.

The fifth reason is the manifestation of the divine justice: because it must be known to all how great a justice condemns the wicked and saves the good; therefore he deferred the last distribution⁵ until the very end, so that all might appear together.

The sixth and last reason is the consummation of glory: for because the Angels are still wayfarers as regards their administration, so long as men are living; and joy is always increasing according to the multitude of the elect; glory ought not to be perfectly consummated in anyone singly, until it should be consummated in all simultaneously.

To the arguments of the opposed side:

1. From these things the objections are clear. For the resurrection of bodies is not considered according to the resurrection of the soul. For the first⁶ resurrection of the soul regards resurrection through grace, and this is on the way [in via]; and therefore [it is] successive. — Likewise, the glorification of the soul carries the substance of the reward, which, if it were deferred, there would be a great loss to the one waiting; not so concerning the body, because it does not much burden [one] to wait for the body, while the souls possess God.

2. To that which is objected concerning the resurrection of Christ, the response is clear: because neither does the severity of the judgment concur there, since the curse was not brought upon him; nor would it make for the merit of faith, but on the contrary it is an aid to faith⁷.

3. To that which is objected, that reward corresponds to merit; it must be said that it is true with respect to place and time; and the essential reward is fitting to be rendered at once, but the second stole⁸ must be waited for, until it be conferred with solemnity and magnificence and the glory of the giver.

4. To that which is objected, that there is a greater union and agreement of souls; it must be said that it is false, indeed [the union] is less, for the reason that all bodies were in one body, but not all souls in one soul⁹.

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