Bonaventure

The numbered footnotes below correspond to markers in both the Latin body above and the English translation. Each note gives the Quaracchi apparatus in Latin (La.) followed by an English rendering (En.). Anchors are page-qualified (p894 / p895 / p896) because Quaracchi restarts footnote numbering on each printed page.

Quaestio VI. Quae sit causa nostrae resurrectionis.

Sexto quaeritur, quae sit causa nostrae resurrectionis; et quod resurrectio Christi:

1. Dicit Glossa super illud ad Romanos primo⁵: Ex resurrectione mortuorum Iesu Christi: « Christi resurrectio nostram efficit generalem resurrectionem ». Idem ipsum dicit Glossa super illud Psalmi: Ad vesperum demorabitur fletus.

2. Item, ratione videtur, quia Apostolus arguit sic⁶: si Christus resurrexit, et nos resurgemus; sed talis argumentatio non valeret, nisi aliqua habitudo causalitatis esset resurrectionis Christi ad resurrectionem nostram: ergo etc.

Item, videtur, quod vox Christi sit causa.

3. Super illud Psalmi⁷: Dabit voci suae vocem virtutis, dicit Glossa: « suscitandi mortuos ».

4. Item, hoc ipsum videtur per rationem: quia illud est causa excitationis in dormiente, quo audito excitatur, scilicet vox vocantis; sed mortui in monumentis excitabuntur auditu vocis Filii Dei: ergo etc. Minor patet quinto Ioannis⁸: Omnes qui in monumentis sunt, audient vocem Filii Dei.

Sed contra: Quod resurrectio Christi non sit causa aliquo modo, videtur:

1. Quia illud, sine quo res esset, non est causa⁹; sed si Christus etiam non resurrexisset, tamen mortui resurgerent, quia necesse erat, malos saltem remunerari in anima et corpore sive puniri, et boni etiam, qui meruerunt.

2. Item, si est causa, quaero, in quo genere? Non efficiens; constat, quia Christi resurrectio est praeterita; sed quidquid praeteritum est, non efficit id quod futurum est. Non finalis nec materialis; constat: ergo est exemplaris. Sed contra: causa exemplaris non infert suum effectum; sed resurrectio Christi infert nostram¹⁰: ergo etc.

3. Item, malorum resurrectio non assimilatur resurrectioni Christi: ergo non est exemplar resurrectionis malorum, ergo nec generalis resurrectionis.

Item, quod vox Christi non sit causa, videtur:

4. Quia resurrectio fit subito¹, et aequalis virtutis est corpus reformare sicut et animam; sed hoc est potentiae infinitae, et illa est Filii Dei: ergo etc.

5. Item, si mortui audiunt vocem, aut antequam resurgant, aut post. Si ante: ergo ante audiunt, quam vivant; si post: ergo vox non erat causa resurrectionis.

6. Item, super illud²: Dabit voci suae vocem virtutis, dicit Glossa: « Resuscitandi corpora »; sed quando aliqua potentia datur alicui, quamvis miraculose detur, operatio tamen egrediens ab illa est naturalis, sicut patet in caeco illuminato: ergo si est per potentiam datam voci, resurrectio est naturalis, cuius contrarium ostensum est supra³.

Conclusio

Conclusio. Resurrectio et vox Christi aliquo modo sunt causa tum exemplaris tum instrumentalis resurrectionis nostrae.

Respondeo: Dicendum, quod in Christo est assignare nostrae resurrectionis duplicem causam, scilicet efficientem et exemplarem⁴. Efficientem autem dupliciter est assignare: aut sicut primum principium, aut sicut instrumentum. Efficiens sicut primum principium est Christus secundum Divinitatem et tota Trinitas; efficiens sicut instrumentum est vox Christi, ad cuius prolationem et vocationem mortui resurgent⁵. — Similiter causa exemplaris duplex est: una, in qua res cognoscitur et disponitur, et sic est Dei Filius secundum divinam naturam et tota Trinitas; alio modo, in qua res inchoatur et exemplificatur, et sic est resurrectio Christi; quia, ut dicit Augustinus de Civitate Dei⁶, « talia erunt corpora nostra, quale Christus sua resurrectione monstravit ». Unde fuit quasi exemplum, in quo nostra resurrectio est inchoata, tanquam membrorum in capite, sicut dicitur ad Ephesios secundo⁷: Convivificavit nos Christo et resuscitavit etc. — Patet igitur, quomodo Christi resurrectio et vox eius est causa nostrae resurrectionis. Et quia resurrectio et vox est Filii Dei in carne, ideo dicit Augustinus super Ioannis quintum⁸, quod per Verbum carnem factum fit resurrectio corporum.

Ad argumenta in oppositum:

1. Ad illud quod obiicitur, quod alias esset resurrectio etc.; dicendum, quod tunc Deus aliter faceret; sed cum decrevit sic facere, haec est causa⁹.

2. Ad illud quod obiicitur, quod exemplar non infert; dicendum, quod verum est de exemplari, in quo res cognoscitur; tamen exemplar, in quo res inchoatur, ubi non potest relinqui imperfectum, de necessitate infert; unde sicut caput non potest esse sine membris, sic nec resurrectio capitis, quin consequatur resurrectio membrorum.

3. Ad illud quod obiicitur, quod non assimilatur; dicendum, quod non perfecte assimilatur resurrectioni malorum — et ideo non sunt perfecte exemplata — assimilatur tamen in corporis iterata vivificatione et indissolubili unione; et ideo est generalis resurrectionis exemplar¹⁰.

4. Ad illud quod obiicitur de voce Christi, quod non sit causa, quia resurrectio est opus virtutis infinitae; dici potest, sicut praedictum est supra¹¹ de Sacramentis, quod Deus virtute infinita faciet, licet ad prolationem vocis; unde non est ibi proprie causalitas.

5. Ad illud quod obiicitur: quando audiunt vocem? dicendum, quod simul tempore, tamen prius natura resurgunt, quam audiant; unde vocis auditus non resuscitat, sed virtus vocem concomitans. In evigilatione autem corporali, dicendum, quod auditus vocis excitat; sed in auditu sunt duo, scilicet receptio speciei in organo et iudicium de re recepta¹²; quantum ad receptionem praecedit excitationem, sed quantum ad iudicium sequitur.

6. Ad illud quod ultimo obiicitur de operatione illius vocis, quod est naturalis; dicendum, quod sicut sanctis viris datur gratia miraculorum et virtus suscitandi mortuos, non quia ipsi suscitent per aliquid, quod sit in se, sed quia Deus facit ad petitionem ipsorum: sic in proposito est intelligendum,

quod Deus facit; et ita miraculum est, si suscitantur ad vocem illam, sicut si ad preces Pauli¹.

Praeterea, esto quod data sit virtus; quia est ad actum supra naturam et modum operandi supra naturam, hinc est, quod miraculose exit in suam operationem, sicut exemplo patet de potentia pariendi, quae dicitur data beatae Virgini².

Sic igitur patet, quod resurrectio Christi est causa et vox aliquo modo, tamen principalis causa est Dei virtus et Dei sapientia; et resurrectio Christi nostram infert resurrectionem sive per hypothesim³ — ut si una anima est immortalis, et omnes; similiter si unus resurrexit, et omnes — sive per locum a minori, quia anima Christi beata minus egebat corpore quam aliae; sive per locum a causa exemplari relata ad efficientem, scilicet quia ibi est resurrectio nostra inchoata, et propter nos Christus est incarnatus, passus et mortuus, et resurrexit propter nos etiam, et nostra resurrectio in eo est inchoata tanquam in quodam exemplo: ergo si Dei perfecta sunt opera, oportet, corruptibile hoc induere incorruptionem⁴. Et sic patet illud.

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Question VI. What is the cause of our resurrection.

In the sixth place it is asked what is the cause of our resurrection; and that [it is] the resurrection of Christ [is shown]:

1. The Gloss says on that passage to the Romans, chapter one⁵: From the resurrection of the dead of Jesus Christ: "Christ's resurrection effects our general resurrection." The Gloss says the same thing on that verse of the Psalm: At evening weeping will tarry.

2. Likewise, it seems [so] by reason, because the Apostle argues thus⁶: if Christ has risen, we too shall rise; but such an argument would not hold unless there were some relation of causality of Christ's resurrection to our resurrection: therefore etc.

Likewise, it seems that the voice of Christ is the cause.

3. On that verse of the Psalm⁷: He will give to his voice a voice of power, the Gloss says: "of raising the dead."

4. Likewise, this same thing seems [to hold] by reason: because that is the cause of the awakening in one asleep which, when heard, awakens him, namely the voice of the one calling; but the dead in their tombs will be awakened by hearing the voice of the Son of God: therefore etc. The minor is clear from John, chapter five⁸: All who are in the tombs will hear the voice of the Son of God.

On the contrary: That the resurrection of Christ is not in any way the cause seems [to hold]:

1. Because that without which the thing would [still] exist is not a cause⁹; but even if Christ had not risen, the dead would nevertheless rise, because it was necessary that the wicked at least be requited in soul and body or be punished, and the good also, who have merited [it].

2. Likewise, if it is a cause, I ask, in what genus? Not efficient; this is agreed, because Christ's resurrection is past; but whatever is past does not effect that which is future. Not final nor material; this is agreed: therefore it is exemplary. But on the contrary: an exemplary cause does not entail its effect; but Christ's resurrection entails ours¹⁰: therefore etc.

3. Likewise, the resurrection of the wicked is not made like to Christ's resurrection: therefore it is not the exemplar of the resurrection of the wicked, therefore neither of the general resurrection.

Likewise, that the voice of Christ is not the cause seems [to hold]:

4. Because the resurrection happens suddenly¹, and it is of equal power to reform the body as [to reform] the soul; but this belongs to infinite power, and that belongs to the Son of God: therefore etc.

5. Likewise, if the dead hear the voice, [it is] either before they rise or after. If before: then they hear before they live; if after: then the voice was not the cause of the resurrection.

6. Likewise, on that verse²: He will give to his voice a voice of power, the Gloss says: "of raising up bodies"; but when some power is given to someone, although it be given miraculously, the operation proceeding from it is nevertheless natural, as is clear in a blind man given sight: therefore if it is by a power given to the voice, the resurrection is natural, the contrary of which has been shown above³.

Conclusion

Conclusion. The resurrection and voice of Christ are in some way the cause, both exemplary and instrumental, of our resurrection.

I respond: It must be said that in Christ there is to be assigned a twofold cause of our resurrection, namely an efficient and an exemplary one⁴. The efficient [cause], moreover, is to be assigned in two ways: either as first principle or as instrument. The efficient [cause] as first principle is Christ according to [his] Divinity and the whole Trinity; the efficient [cause] as instrument is the voice of Christ, at whose utterance and calling the dead will rise⁵. — Similarly the exemplary cause is twofold: one, in which the thing is known and disposed, and thus it is the Son of God according to the divine nature and the whole Trinity; in another way, in which the thing is begun and exemplified, and thus it is the resurrection of Christ; because, as Augustine says On the City of God⁶, "our bodies will be such as Christ showed by his resurrection." Hence it was as it were an exemplar, in which our resurrection has been begun, as of the members in the head, as is said to the Ephesians, chapter two⁷: He made us alive together with Christ and raised us up etc. — It is clear, therefore, how Christ's resurrection and his voice is the cause of our resurrection. And because the resurrection and voice belong to the Son of God in the flesh, therefore Augustine says on John, chapter five⁸, that through the Word made flesh comes about the resurrection of bodies.

To the arguments to the contrary:

1. To that which is objected, that otherwise there would be a resurrection etc.; it must be said that God would then act otherwise; but since he decreed to act thus, this is the cause⁹.

2. To that which is objected, that the exemplar does not entail [its effect]; it must be said that this is true of an exemplar in which the thing is known; nevertheless an exemplar in which the thing is begun, where it cannot be left imperfect, entails [its effect] of necessity; hence just as a head cannot be without members, so neither [can there be] a resurrection of the head without a resurrection of the members following.

3. To that which is objected, that it is not made like; it must be said that it is not perfectly made like to the resurrection of the wicked — and therefore they are not perfectly exemplified — yet it is made like in the renewed vivification of the body and in the indissoluble union; and therefore it is the exemplar of the general resurrection¹⁰.

4. To that which is objected about the voice of Christ, that it is not the cause, because the resurrection is a work of infinite power; it can be said, as was said above¹¹ concerning the Sacraments, that God will act by infinite power, though at the utterance of the voice; hence there is not there properly a causality.

5. To that which is objected: when do they hear the voice? it must be said that [they rise] at the same time, yet they rise prior in nature to their hearing; hence the hearing of the voice does not raise [them], but the power accompanying the voice. But in bodily awakening, it must be said that the hearing of the voice awakens; but in hearing there are two things, namely the reception of the species in the organ and the judgment about the thing received¹²; as regards reception it precedes the awakening, but as regards judgment it follows.

6. To that which is objected last about the operation of that voice, that it is natural; it must be said that, just as to holy men is given the grace of miracles and the power of raising the dead, not because they themselves raise [them] by something which is in themselves, but because God acts at their petition: so in the case at hand it is to be understood

that God acts; and thus it is a miracle, if [the dead] are raised at that voice, just as if at the prayers of Paul¹.

Furthermore, granted that a power be given; because it is [directed] to an act above nature and to a mode of operating above nature, hence it is that it goes forth miraculously into its operation, as is clear by the example of the power of childbearing, which is said to have been given to the blessed Virgin².

Thus therefore it is clear that the resurrection of Christ and [his] voice are the cause in some way, yet the principal cause is the power of God and the wisdom of God; and Christ's resurrection entails our resurrection either by hypothesis³ — as if one soul is immortal, so are all; likewise if one has risen, so [shall] all — or by the topic from the lesser, because the blessed soul of Christ needed the body less than others; or by the topic from the exemplary cause related to the efficient [cause], namely because therein our resurrection has been begun, and for our sake Christ was incarnate, suffered and died, and rose again for our sake also, and our resurrection has been begun in him as in a certain exemplar: therefore if the works of God are perfect, it is fitting that this corruptible put on incorruption⁴. And thus that [matter] is clear.

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