Dist. 44, Part 1, Art. 1, Q. 2
Book IV: On the Sacraments · Distinction 44
Quaestio II. Utrum resurgant quae spectant ad superfluitatem, ut sunt intestina, capilli et ungues.
Secundo quaeritur de his quae spectant ad superfluitatem, ut sunt intestina, capilli et ungues, utrum resurgant. Et quod intestina resurgant, probatur.
1. Secundi Machabaeorum decimo quarto1 dicitur, quod Razias proiecit illa, deprecans Omnipotentem, ut redderet ei.
2. Item, si homo stetisset, sine alicuius corruptione translatus fuisset ad immortalitatem; sed homo conditus fuit cum intestinis: ergo illa habuisset in gloria; sed modo illa habet, quae habuisset: ergo etc.
3. Item, ratio alia est ad hoc, quia, si non resurgerent, venter vacuus remaneret, et si hoc, imperfectus2; sed ibi nulla est imperfectio: ergo etc.
Item, de capillis.
4. Lucae vigesimo primo3: Capillus de capite vestro non peribit; et iterum, Matthaei decimo: Omnes numerati sunt.
5. Item, ratione videtur: quia privatio capillorum et unguium est de imperfectione naturae, ergo habitus est de perfectione; sed omne quod est de perfectione naturae, debet resurgere: ergo etc.
6. Item, capilli sunt in ornamentum a natura collati4; sed corpora electorum debent resurgere cum omni ornatu: ergo etc.
Sed contra: Quod intestina non resurgant, hoc videtur:
1. Quia sunt ad superfluitatis receptionem impurae5; sed ibi non erit talis superfluitas: ergo etc.
2. Item, intestina aut erunt vacua, aut plena. Si vacua, ergo imperfecta; si plena, ergo immunda: cum ergo nullum horum statui gloriae competat, patet etc.
Item, quod nec capilli resurgant, videtur:
3. Quoniam sunt ex fumosa superfluitate6; sed ibi non erit superfluitas fumorum: ergo etc.
4. Item, ratione videtur: quia, sicut folia sunt in arbore7, sic capilli in capite; sed fructu ad maturitatem ducto, cessant folia: ergo et capilli, cum iam homo pervenit ad fructum gloriae.
5. Item, hoc potest probari, quia non sunt de veritate naturae.
6. Item, quia deforme esset corpus, si omnes capilli resurgerent; extenderetur enim nimis longitudo capillorum.
7. Item, capilli non vivunt8, et huius signum est, quod sine dolore abscinduntur; sed quod non vivit non debet resurgere, quia resurrectio est ad vitam: ergo etc.
Conclusio
> Resurgent in corpore etiam ea quae sunt de integritate et decentia.
Respondeo: Dicendum, quod, sicut dictum est9, resurget in corpore non tantum quod est de eius necessitate, sed etiam quod est de integritate et de decentia et pulcritudine. Quoniam igitur capilli sunt de decentia et ungues, hoc patet, quia calvitium est imperfectio naturae; et ideo dico, quod resurgent. Similiter et intestina sunt de naturae pulcritudine; p. 910unde Augustinus in libro de Civitate Dei1: «In interioribus visceribus, quae nullum decus modo videntur habere, ita pulcritudo rationis delectabit, ut omni formae apparenti, quae oculis placet, secundum mentis iudicium praeferatur».
1. Ad illud ergo quod obiicitur, quod non habebunt usum; dicendum, quod verum est de usu imperfecto, quem modo habent; sed perfectum habebunt, qui est visum intelligentiae oblectare in tam pulcra harmonia, in qua laudabit anima sapientiam Conditoris.
2. Ad illud quod obiicitur: aut erunt vacua, aut plena; dicendum, quod erunt plena, sed non superfluitate, sed nobilibus spiritibus et humoribus, quae2 totum corpus reddent agilius.
3. Ad illud quod obiicitur, quod capilli sunt de superfluitate; dicendum, quod superfluitas triplex est: una respectu totius corporis et speciei, ut est superfluitas impuritatis; et haec non erit ibi. Alia est superfluitas respectu totius corporis, in quo est, sed non respectu alterius propagandi, utpote semen; et haec similiter ibi non erit, et haec est superfluitas residuitatis3. Quaedam est superfluitas respectu unius partis, tamen in altera non est superflua, sed decens et optime collocata; et talis est superfluitas, ex qua sunt capilli, quia illa materia non est necessaria stomacho, est tamen bene locata in capite et barba.
4. 5. 6. 7. Ad illud quod obiicitur, quod arbores amittunt folia; dicendum, quod si arbores deberent semper suum servare decorem, nunquam folia amitterent; nunc autem non servant4, sicut resurgentes: et ideo non est simile. — Ad alia tria, solvendum distinguendo triplicem veritatem naturae, et vivere secundum triplicem differentiam, ut in praecedenti problemate dictum est5.
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Question II. Whether those things rise again which pertain to superfluity, such as the intestines, hair, and nails.
Secondly, inquiry is made concerning those things which pertain to superfluity, such as the intestines, hair, and nails — whether they rise again. And that the intestines rise again is proved.
1. In the Second [book] of Maccabees, chapter fourteen1, it is said that Razias cast them forth, beseeching the Almighty to restore them to him.
2. Likewise, if man had stood [firm], he would have been translated to immortality without any corruption; but man was created with intestines: therefore he would have had them in glory; but now he has [in glory] those things which he would have had: therefore etc.
3. Likewise, there is another reason for this: because, if they did not rise again, the belly would remain empty, and if this [were so], [it would be] imperfect2; but there is no imperfection there: therefore etc.
Likewise, concerning the hair.
4. In Luke twenty-one3: A hair of your head shall not perish; and again, in Matthew ten: They are all numbered.
5. Likewise, by reason it seems [so]: because the privation of hair and nails belongs to the imperfection of nature, therefore the having [of them] belongs to perfection; but everything that belongs to the perfection of nature ought to rise again: therefore etc.
6. Likewise, hair is bestowed by nature for adornment4; but the bodies of the elect ought to rise again with every adornment: therefore etc.
On the contrary: That the intestines do not rise again seems [to be the case]:
1. Because they are impure, [being] for the reception of superfluity5; but there such superfluity will not exist: therefore etc.
2. Likewise, the intestines will be either empty or full. If empty, then imperfect; if full, then unclean: since therefore none of these befits the state of glory, it is evident etc.
Likewise, that neither does the hair rise again seems [so]:
3. Because they are from a smoky superfluity6; but there will be no superfluity of vapors there: therefore etc.
4. Likewise, by reason it seems [so]: because, just as leaves are on a tree7, so is hair on the head; but when the fruit has been brought to maturity, the leaves cease: therefore the hair also [ceases], since man has now come to the fruit of glory.
5. Likewise, this can be proved because they do not belong to the truth of nature.
6. Likewise, because the body would be deformed if all the hairs rose again; for the length of the hair would be extended too much.
7. Likewise, hair does not live8, and a sign of this is that it is cut without pain; but what does not live ought not to rise again, since resurrection is unto life: therefore etc.
Conclusion
> There shall rise again in the body even those things which pertain to integrity and comeliness.
I respond: It must be said that, as has been said9, there shall rise again in the body not only what belongs to its necessity, but also what belongs to integrity and to comeliness and beauty. Since therefore the hair pertains to comeliness, and the nails [also], this is evident because baldness is an imperfection of nature; and therefore I say that they shall rise again. Likewise the intestines also belong to the beauty of nature; whence Augustine in the book On the City of God1: «In the interior organs, which now seem to have no comeliness, the beauty of reason shall so delight, that it be preferred, according to the judgment of the mind, to every apparent form that pleases the eyes».
1. To that, then, which is objected — that they will not have a use — it must be said that this is true of the imperfect use which they now have; but they will have a perfect [use], which is to delight the sight of the understanding in so beautiful a harmony, in which the soul shall praise the wisdom of the Creator.
2. To that which is objected — [that] they will be either empty or full — it must be said that they will be full, yet not with superfluity, but with noble spirits and humors, which2 shall render the whole body more agile.
3. To that which is objected — that hair belongs to superfluity — it must be said that superfluity is threefold: one with respect to the whole body and the species, as is the superfluity of impurity; and this will not be there. Another is the superfluity with respect to the whole body in which it is, but not with respect to the propagation of another, such as semen; and this likewise will not be there, and this is the superfluity of residue3. A certain [superfluity] is with respect to one part, yet in another it is not superfluous, but seemly and most fittingly placed; and such is the superfluity from which hair [comes], because that matter is not necessary to the stomach, yet is well placed in the head and beard.
4. 5. 6. 7. To that which is objected — that trees shed their leaves — it must be said that if trees were bound always to preserve their comeliness, they would never shed their leaves; but now they do not preserve it4, like those who rise again: and therefore it is not similar. — To the other three, it is to be resolved by distinguishing the threefold truth of nature, and living according to the threefold difference, as was said in the preceding problem5.
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- 1Vers. 46: Complexus intestina sua utrisque manibus proiecit super turbas, invocans Dominatorem vitae ac spiritus, ut haec illi iterum redderet. (Pro 14. codd. ultimo).Verse 46: Grasping his own intestines with both hands he cast them forth over the crowds, invoking the Lord of life and of the spirit, that He might restore these to him again. (For 14 [i.e. chapter fourteen] the codices [read] the last.)
- 2Cod. aa (E, bb a secunda manu) supplet esset.Codex aa (E, bb by a second hand) supplies esset [would be].
- 3Vers. 18. — Seq. locus est Matth. 10, 30.Verse 18. — The following passage is Matthew 10:30.
- 4Vide supra pag. 608, nota 3. — Pro ornamentum non pauci codd. ornatum.See above, page 608, note 3. — For ornamentum [adornment] not a few codices [read] ornatum [ornament].
- 5Edd. superfluitatis imbutae receptionem.The editions [read] superfluitatis imbutae receptionem [the reception imbued with superfluity].
- 6Avicenna, IV. Canon. Fen 7. tr. 1. c. 1: Capillus nascitur ex vapore fumoso, quando coagulatur in poris et oritur super eos etc.Avicenna, Canon IV, Fen 7, tr. 1, c. 1: Hair is born from a smoky vapor, when it coagulates in the pores and rises up over them, etc.
- 7Aristot., II. de Anima, text. 6. (c. 1.): Folium [est] eius quod circa fructum [περικαρπίου] cooperimentum. Cfr. V. de Generat. animal. c. 3.Aristotle, On the Soul II, text 6 (c. 1): The leaf [is] the covering of that which is around the fruit [περικαρπίου, pericarp]. Compare On the Generation of Animals V, c. 3.
- 8Ex codd. L N Y aa [F a secunda manu] supplevimus Item capilli non vivunt.From codices L N Y aa [F by a second hand] we have supplied Item capilli non vivunt [Likewise, hair does not live].
- 9Quaest. praeced. ad 1. et 2.The preceding question, to [the replies] 1 and 2.
- 1Libr. XXII. c. 24. n. 4: Qui [numeri harmoniae] si noti esse potuissent, in interioribus quoque visceribus, quae nullum ostentant decus, ita delectaret pulcritudo rationis, ut... placet, ipsius mentis, quae oculis utitur, praeferretur arbitrio.Book XXII, c. 24, n. 4: Which [numbers of harmony], if they could be known, in the interior organs also, which display no comeliness, the beauty of reason would so delight, that... it pleases, [and] to the judgment of that same mind, which uses the eyes, it would be preferred. [Quaracchi's own ellipsis; one word before placet obscured — see Notes.]
- 2Cod. N qui. Pro nobilibus codd. N aa nobilissimis, et pro humoribus cod. bb humiditatibus.Codex N [reads] qui. For nobilibus [noble] codices N aa [read] nobilissimis [most noble], and for humoribus [humors] codex bb [reads] humiditatibus [moistures].
- 3Cfr. supra d. 40. q. 1. ad 3.Compare above, dist. 40, q. 1, to [reply] 3.
- 4Edd., post decorem addito sicut resurgentes, subinde legunt: amitterent, sed non debent eum servare.The editions, after decorem [comeliness], having added sicut resurgentes, thereupon read: amitterent, sed non debent eum servare [they would shed them, but they are not bound to preserve it].
- 5Vide scholion ad praecedentem quaest.See the scholion on the preceding question.