Whether whatever in the body belonged to the truth of human nature will rise again in it?

Objection 1. It would seem that what was in the body, belonging to the truth of human nature, will not all rise again in it. For food is changed into the truth of human nature. Now sometimes the flesh of the ox or of other animals is taken as food. Therefore if whatever belonged to the truth of human nature will rise again, the flesh of the ox or of other animals will also rise again: which is inadmissible.

Objection 2. Further, Adam's rib belonged to the truth of human nature in him, as ours does in us. But Adam's rib will rise again not in Adam but in Eve, else Eve would not rise again at all since she was made from that rib. Therefore whatever belonged in man to the truth of human nature will not all rise again in him.

Objection 3. Further, it is impossible for the same thing from different men to rise again. Yet it is possible for something in different men to belong to the truth of human nature, for instance if a man were to partake of human flesh which would be changed into his substance. Therefore there will not rise again in man whatever belonged in him to the truth of human nature.

Objection 4. Further, if it be said that not all the flesh partaken of belongs to the truth of human nature and that consequently some of it may possibly rise again in the one man and some in the other—on the contrary: That which is derived from one's parents would especially seem to belong to the truth of human nature. But if one who partook of nothing but human flesh were to beget children that which his child derives from him must needs be of the flesh of other men partaken of by his father, since the seed is from the surplus of food, as the Philosopher proves (De Gen. Animal. i). Therefore what belongs to the truth of human nature in that child belonged also to the truth of human nature in other men of whose flesh his father had partaken.

Objection 5. Further, if it be said that what was changed into seed was not that which belong to the truth of human nature in the flesh of the men eaten, but something not belonging to the truth of human nature—on the contrary: Let us suppose that some one is fed entirely on embryos in which seemingly there is nothing but what belongs to the truth of human nature since whatever is in them is derived from the parents. If then the surplus food be changed into seed, that which belonged to the truth of human nature in the embryos—and after these have received a rational soul, the resurrection applies to them—must needs belong to the truth of human nature in the child begotten of that seed. And thus, since the same cannot rise again in two subjects, it will be impossible for whatever belonged to the truth of human nature in both to rise again in both of them.

On the contrary, Whatever belonged to the truth of human nature was perfected by the rational soul. Now it is through being perfected by the rational soul that the human body is directed to the resurrection. Therefore whatever belonged to the truth of human nature will rise again in each one.

Further, if anything belonging to the truth of human nature in a man be taken from his body, this will not be the perfect body of a man. Now all imperfection of a man will be removed at the resurrection, especially in the elect, to whom it was promised (Luke 21:18) that not a hair of their head should perish. Therefore whatever belonged to the truth of human nature in a man will rise again in him.

I answer that, "Everything is related to truth in the same way as to being" (Metaph. ii), because a thing is true when it is as it appears to him who actually knows it. For this reason Avicenna (Metaph. ii) says that "the truth of anything is a property of the being immutably attached thereto." Accordingly a thing is said to belong to the truth of human nature, because it belongs properly to the being of human nature, and this is what shares the form of human nature, just as true gold is what has the true form of gold whence gold derives its proper being. In order therefore to see what it is that belongs to the truth of human nature, we must observe that there have been three opinions on the question. For some have maintained that nothing begins anew to belong to the truth of human nature and that whatever belongs to the truth of human nature, all of it belonged to the truth of human nature when this was created; and that this multiplies by itself, so that it is possible for the seed whereof the child is begotten to be detached therefrom by the begetter, and that again the detached part multiplies in the child, so that he reaches perfect quantity by growth, and so on, and that thus was the whole human race multiplied. Wherefore according to this opinion, whatever is produced by nourishment. although it seem to have the appearance of flesh and blood, does not belong to the truth of human nature.

Others held that something new is added to the truth of human nature by the natural transformation of the food into the human body, if we consider the truth of human nature in the species to the preservation of which the act of the generative power is directed: but that if we consider the truth of human nature in the individual, to the preservation and perfection of which the act of the nutritive power is directed, that which is added by food belongs to the truth of the human nature of the individual, not primarily but secondarily. For they assert that the truth of human nature, first and foremost, consists in the radical humor, that namely which is begotten of the seed of which the human race was originally fashioned: and that what is changed from food into true flesh and blood does not belong principally to the truth of human nature in this particular individual, but secondarily: and that nevertheless this can belong principally to the truth of human nature in another individual who is begotten of the seed of the former. For they assert that seed is the surplus from food, either mingled with something belonging principally to the truth of human nature in the begetter, according to some, or without any such admixture, as others maintain. And thus the nutrimental humor in one becomes the radical humor in another.

The third opinion is that something new begins to belong principally to the truth of human nature even in this individual, because distinction in the human body does not require that any signate material part must needs remain throughout the whole lifetime; any signate part one may take is indifferent to this, whereas it remains always as regards what belongs to the species in it, albeit as regards what is material therein it may ebb and flow. And thus the nutrimental humor is not distinct from the radical on the part of its principle (so that it be called radical when begotten of the seed, and nutrimental when produced by the food), but rather on the part of the term, so that it be called radical when it reaches the term of generation by the act of the generative, or even nutritive power, but nutrimental, when it has not yet reached this term, but is still on the way to give nourishment.

These three opinions have been more fully exposed and examined in the Second Book (Sent. ii, D, 30); wherefore there is no need for repetition here, except in so far as the question at issue is concerned. It must accordingly be observed that this question requires different answers according to these opinions.

For the first opinion on account of its explanation of the process of multiplication is able to admit perfection of the truth of human nature, both as regards the number of individuals and as regards the due quantity of each individual, without taking into account that which is produced from food; for this is not added except for the purpose of resisting the destruction that might result from the action of natural heat, as lead is added to silver lest it be destroyed in melting. Wherefore since at the resurrection it behooves human nature to be restored to its perfection, nor does the natural heat tend to destroy the natural humor, there will be no need for anything resulting from food to rise again in man, but that alone will rise again which belonged to the truth of the human nature of the individual, and this reaches the aforesaid perfection in number and quantity by being detached and multiplied.

The second opinion, since it maintains that what is produced from food is needed for the perfection of quantity in the individual and for the multiplication that results from generation, must needs admit that something of this product from food shall rise again: not all, however, but only so much as is required for the perfect restoration of human nature in all its individuals. Hence this opinion asserts that all that was in the substance of the seed will rise again in this man who was begotten of this seed; because this belongs chiefly to the truth of human nature in him: while of that which afterwards he derives from nourishment, only so much will rise again in him as is needed for the perfection of his quantity; and not all, because this does not belong to the perfection of human nature, except in so far as nature requires it for the perfection of quantity. Since however this nutrimental humor is subject to ebb and flow the restoration will be effected in this order, that what first belonged to the substance of a man's body, will all be restored, and of that which was added secondly, thirdly, and so on, as much as is required to restore quantity. This is proved by two reasons. First, because that which was added was intended to restore what was wasted at first, and thus it does not belong principally to the truth of human nature to the same extent as that which came first. Secondly, because the addition of extraneous humor to the first radical humors results in the whole mixture not sharing the truth of the specific nature as perfectly as the first did: and the Philosopher instances as an example (De Gener. i) the mixing of water with wine, which always weakens the strength of the wine, so that in the end the wine becomes watery: so that although the second water be drawn into the species of wine, it does not share the species of wine as perfectly as the first water added to the wine. Even so that which is secondly changed from food into flesh does not so perfectly attain to the species of flesh as that which was changed first, and consequently does not belong in the same degree to the truth of human nature nor to the resurrection. Accordingly it is clear that this opinion maintains that the whole of what belongs to the truth of human nature principally will rise again, but not the whole of what belongs to the truth of human nature secondarily.

The third opinion differs somewhat from the second and in some respects agrees with it. It differs in that it maintains that whatever is under the form of flesh and bone all belongs to the truth of human nature, because this opinion does not distinguish as remaining in man during his whole lifetime any signate matter that belongs essentially and primarily to the truth of human nature, besides something ebbing and flowing, that belongs. to the truth of human nature merely on account of the perfection of quantity, and not on account of the primary being of the species, as the second opinion asserted. But it states that all the parts that are not beside the intention of the nature generated belong to the truth of human nature, as regards what they have of the species, since thus they remain; but not as regards what they have of matter, since thus they are indifferent to ebb and flow: so that we are to understand that the same thing happens in the parts of one man as in the whole population of a city, for each individual is cut off from the population by death, while others take their place: wherefore the parts of the people flow back and forth materially, but remain formally, since these others occupy the very same offices and positions from which the former were withdrawn, so that the commonwealth is said to remain the selfsame. In like manner, while certain parts are on the ebb and others are being restored to the same shape and position, all the parts flow back and forth as to their matter, but remain as to their species; and nevertheless the selfsame man remains.

On the other hand, The third opinion agrees with the second, because it holds that the parts which come secondly do not reach the perfection of the species so perfectly as those which come first: and consequently the third opinion asserts that the same thing rises again in man as the second opinion maintains, but not for quite the same reason. For it holds that the whole of what is produced from the seed will rise again, not because it belongs to the truth of human nature otherwise than that which comes after, but because it shares the truth of human nature more perfectly: which same order the second opinion applied to those things that are produced afterwards from food, in which point also these two opinions agree.

Reply to Objection 1. A natural thing is what it is, not from its matter but from its form; wherefore, although that part of matter which at one time was under the form of bovine flesh rises again in man under the form of human flesh, it does not follow that the flesh of an ox rises again, but the flesh of a man: else one might conclude that the clay from which Adam's body was fashioned shall rise again. The second opinion, however, grants this argument.

Reply to Objection 2. That rib did not belong to the perfection of the individual in Adam, but was directed to the multiplication of the species. Hence it will rise again not in Adam but in Eve, just as the seed will rise again, not in the begetter, but in the begotten.

Reply to Objection 3. According to the first opinion it is easy to reply to this argument, because the flesh that is eaten never belonged to the truth of human nature in the eater, but it did belong to the truth of human nature in him whose flesh was eaten: and thus it will rise again in the latter but not in the former. according to the second and third opinions, each one will rise again in that wherein he approached nearest to the perfect participation of the virtue of the species, and if he approached equally in both, he will rise again in that wherein he was first, because in that he first was directed to the resurrection by union with the rational soul of that man. Hence if there were any surplus in the flesh eaten, not belonging to the truth of human nature in the first man, it will be possible for it to rise again in the second: otherwise what belonged to the resurrection in the first will rise again in him and not in the second; but in the second its place is taken either by something of that which was the product from other food, or if he never partook of any other food than human flesh, the substitution is made by Divine power so far as the perfection of quantity requires, as it does in those who die before the perfect age. Nor does this derogate from numerical identity, as neither does the ebb and flow of parts.

Reply to Objection 4. According to the first opinion this argument is easily answered. For that opinion asserts that the seed is not from the surplus food: so that the flesh eaten is not changed into the seed whereof the child is begotten. But according to the other two opinions we must reply that it is impossible for the whole of the flesh eaten to be changed into seed, because it is after much separation that the seed is distilled from the food, since seed is the ultimate surplus of food. That part of the eaten flesh which is changed into seed belongs to the truth of human nature in the one born of the seed more than in the one of whose flesh the seed was the product. Hence according to the rule already laid down (Reply to Objection 3), whatever was changed into the seed will rise again in the person born of the seed; while the remaining matter will rise again in him of whose flesh the seed was the product.

Reply to Objection 5. The embryo is not concerned with the resurrection before it is animated by a rational soul, in which state much has been added to the seminal substance from the substance of food, since the child is nourished in the mother's womb. Consequently on the supposition that a man partook of such food, and that some one were begotten of the surplus thereof, that which was in the seminal substance will indeed rise again in the one begotten of that seed; unless it contain something that would have belonged to the seminal substance in those from whose flesh being eaten the seed was produced, for this would rise again in the first but not in the second. The remainder of the eaten flesh, not being changed into seed, will clearly rise again in the first the Divine power supplying deficiencies in both. The first opinion is not troubled by this objection, since it does not hold the seed to be from the surplus food: but there are many other reasons against it as may be seen in the Second Book (Sent. ii, D, 30; I, 119, 2).


Whether whatever was materially in a man's members will all rise again?

Objection 1. It would seem that whatever was materially in a man's members will all rise again. For the hair, seemingly, is less concerned in the resurrection than the other members. Yet whatever was in the hair will all rise again, if not in the hair, at least in other parts of the body, as Augustine says (De Civ. Dei xxii) quoted in the text (Sent. iv, D, 44). Much more therefore whatever was materially in the other members will all rise again.

Objection 2. Further, just as the parts of the flesh are perfected as to species by the rational soul, so are the parts as to matter. But the human body is directed to the resurrection through being perfected by a rational soul. Therefore not only the parts of species but also the parts of matter will all rise again.

Objection 3. Further, the body derives its totality from the same cause as it derives its divisibility into parts. But division into parts belongs to a body in respect of matter the disposition of which is quantity in respect of which it is divided. Therefore totality is ascribed to the body in respect of its parts of matter. If then all the parts of matter rise not again, neither will the whole body rise again: which is inadmissible.

On the contrary, The parts of matter are not permanent in the body but ebb and flow, as stated in De Gener. i. If, therefore, all the parts of matter, which remain not but ebb and flow, rise again, either the body of one who rises again will be very dense, or it will be immoderate in quantity.

Further, whatever belongs to the truth of human nature in one man can all be a part of matter in another man, if the latter were to partake of his flesh. Therefore if all the parts of matter in one man were to rise again it follows that in one man there will rise again that which belongs to the truth of human nature in another: which is absurd.

I answer that, What is in man materially, is not directed to the resurrection, except in so far as it belongs to the truth of human nature; because it is in this respect that it bears a relation to the human souls. Now all that is in man materially belongs indeed to the truth of human nature in so far as it has something of the species, but not all, if we consider the totality of matter; because all the matter that was in a man from the beginning of his life to the end would surpass the quantity due to his species, as the third opinion states, which opinion seems to me more probable than the others. Wherefore the whole of what is in man will rise again, if we speak of the totality of the species which is dependent on quantity, shape, position and order of parts, but the whole will not rise again if we speak of the totality of matter. The second and first opinions, however, do not make this distinction, but distinguish between parts both of which have the species and matter. But these two opinions agree in that they both state what is produced from the seed will all rise again even if we speak of totality of matter: while they differ in this that the first opinion maintains that nothing will rise again of that which was engendered from food, whereas the second holds that something but not all, thereof will rise again, as stated above (Article 4).

Reply to Objection 1. Just as all that is in the other parts of the body will rise again, if we speak of the totality of the species, but not if we speak of material totality, so is it with the hair. In the other parts something accrues from nourishment which causes growth, and this is reckoned as another part, if we speak of totality of species, since it occupies another place and position in the body, and is under other parts of dimension: and there accrues something which does not cause growth, but serves to make up for waste by nourishing. and this is not reckoned as another part of the whole considered in relation to the species, since it does not occupy another place or position in the body than that which was occupied by the part that has passed away: although it may be reckoned another part if we consider the totality of matter. The same applies to the hair. Augustine, however, is speaking of the cutting of hair that was a part causing growth of the body; wherefore it must needs rise again, not however as regards the quantity of hair, lest it should be immoderate, but it will rise again in other parts as deemed expedient by Divine providence. Or else he refers to the case when something will be lacking to the other parts, for then it will be possible for this to be supplied from the surplus of hair.

Reply to Objection 2. According to the third opinion parts of species are the same as parts of matter: for the Philosopher does not make this distinction (De Gener. i) in order to distinguish different parts, but in order to show that the same parts may be considered both in respect of species, as to what belongs to the form and species in them, and in respect of matter, as to that which is under the form and species. Now it is clear that the matter of the flesh has no relation to the rational soul except in so far as it is under such a form, and consequently by reason thereof it is directed to the resurrection. But the first and second opinions which draw a distinction between parts of species and parts of matter say that although the rational soul perfects both parts, it does not perfect parts of matter except by means of the parts of species, wherefore they are not equally directed to the resurrection.

Reply to Objection 3. In the matter of things subject to generation and corruption it is necessary to presuppose indefinite dimensions before the reception of the substantial form. Consequently division which is made according to these dimensions belongs properly to matter. But complete and definite quantity comes to matter after the substantial form; wherefore division that is made in reference to definite quantity regards the species especially when definite position of parts belongs to the essence of the species, as in the human body.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

CONTACT US | ADVERTISE WITH NEW ADVENT


Whether all will rise again of the same age?

Objection 1. It would seem that all will not rise again of the same, namely the youthful age. Because God will take nothing pertaining to man's perfection from those who rise again, especially from the blessed. Now age pertains to the perfection of man, since old age is the age that demands reverence. Therefore the old will not rise again of a youthful age.

Objection 2. Further, age is reckoned according to the length of past time. Now it is impossible for past time not to have passed. Therefore it is impossible for those who were of greater age to be brought back to a youthful age.

Objection 3. Further, that which belonged most to the truth of human nature in each individual will especially rise again in him. Now the sooner a thing was in man the more would it seem to have belonged to the truth of human nature, because in the end, through the strength of the species being weakened the human body is likened to watery wine according to the Philosopher (De Gener. i). Therefore if all are to rise again of the same age, it is more fitting that they should rise again in the age of childhood.

On the contrary, It is written (Ephesians 4:13): "Until we all meet . . . unto a perfect man, unto the measure of the age of the fulness of Christ."

Now Christ rose again of youthful age, which begins about the age of thirty years, as Augustine says (De Civ. Dei xxii). Therefore others also will rise again of a youthful age.

Further, man will rise again at the most perfect stage of nature. Now human nature is at the most perfect stage in the age of youth. Therefore all will rise again of that age.

I answer that, Man will rise again without any defect of human nature, because as God founded human nature without a defect, even so will He restore it without defect. Now human nature has a twofold defect. First, because it has not yet attained to its ultimate perfection. Secondly, because it has already gone back from its ultimate perfection. The first defect is found in children, the second in the aged: and consequently in each of these human nature will be brought by the resurrection to the state of its ultimate perfection which is in the youthful age, at which the movement of growth terminates, and from which the movement of decrease begins.

Reply to Objection 1. Old age calls for reverence, not on account of the state of the body which is at fault; but on account of the soul's wisdom which is taken for granted on account of its being advanced in years. Wherefore in the elect there will remain the reverence due to old age on account of the fulness of Divine wisdom which will be in them, but the defect of old age will not be in them.

Reply to Objection 2. We speak of age not as regards the number of years, but as regards the state which the human body acquires from years. Hence Adam is said to have been formed in the youthful age on account of the particular condition of body which he had at the first day of his formation. Thus the argument is not to the point.

Reply to Objection 3. The strength of the species is said to be more perfect in a child than in a young man, as regards the ability to transform nourishment in a certain way, even as it is more perfect in the seed than in the mature man. In youth, however, it is more perfect as regards the term of completion. Wherefore that which belonged principally to the truth of human nature will be brought to that perfection which it has in the age of youth, and not to that perfection which it has in the age of a child, wherein the humors have not yet reached their ultimate disposition.


Whether all will rise again of the same stature?

Objection 1. It would seem that all will rise again of the same stature. For just as man is measured by dimensive quantity, so is he by the quantity of time. Now the quantity of time will be reduced to the same measure in all, since all will rise again of the same age. Therefore the dimensive quantity will also be reduced to the same measure in all, so that all will rise again of the same stature.

Objection 2. Further, the Philosopher says (De Anima ii, 4) that "all things in nature have a certain limit end measure of size and growth." Now this limitation can only arise by virtue of the form, with which the quantity as well as all the other accidents ought to agree. Therefore since all men have the same specific form, there should be the same measure of quantity in respect of matter in all, unless an error should occur. But the error of nature will be set right at the resurrection. Therefore all will rise again of the same stature.

Objection 3. Further, it will be impossible for man in rising again to be of a quantity proportionate to the natural power which first formed his body; for otherwise those who could not be brought to a greater quantity by the power of nature will never rise again of a greater quantity, which is false. Therefore that quantity must needs be proportionate to the power which will restore the human body by the resurrection, and to the matter from which it is restored. Now the selfsame, namely the Divine, power will restore all bodies; and all the ashes from which the human bodies will be restored are equally disposed to receive the action of that power. Therefore the resurrection of all men will bring them to the same quantity: and so the same conclusion follows.

On the contrary, Natural quantity results from each individual's nature. Now the nature of the individual will not be altered at the resurrection. Therefore neither will its natural quantity. But all are not of the same natural quantity. Therefore all will not rise again of the same stature.

Further, human nature will be restored by resurrection unto glory or unto punishment. But there will not be the same quantity of glory or punishment in all those who rise again. Neither therefore will there be the same quantity of stature.

I answer that, At the resurrection human nature will be restored not only in the self-same species but also in the selfsame individual: and consequently we must observe in the resurrection what is requisite not only to the specific but also to the individual nature. Now the specific nature has a certain quantity which it neither exceeds nor fails without error, and yet this quantity has certain degrees of latitude and is not to be attached to one fixed measure; and each individual in the human species aims at some degree of quantity befitting his individual nature within the bounds of that latitude, and reaches it at the end of his growth, if there has been no error in the working of nature, resulting in the addition of something to or the subtraction of something from the aforesaid quantity: the measure whereof is gauged according to the proportion of heat as expanding, and of humidity as expansive, in point of which all are not of the same power. Therefore all will not rise again of the same quantity, but each one will rise again of that quantity which would have been his at the end of his growth if nature had not erred or failed: and the Divine power will subtract or supply what was excessive or lacking in man.

Reply to Objection 1. It has already been explained (Article 1, Reply to Objection 2) that all are said to rise again of the same age, not as though the same length of time were befitting to each one, but because the same state of perfection will be in all, which state is indifferent to a great or small quantity.

Reply to Objection 2. The quantity of a particular individual corresponds not only to the form of the species, but also to the nature or matter of the individual: wherefore the conclusion does not follow.

Reply to Objection 3. The quantity of those who will be raised from the dead is not proportionate to the restoring power, because the latter does not belong to the power of the body—nor to the ashes, as to the state in which they are before the resurrection—but to nature which the individual had at first. Nevertheless if the formative power on account of some defect was unable to effect the due quantity that is befitting to the species, the Divine power will supply the defect at the resurrection, as in dwarfs, and in like manner in those who by immoderate size have exceeded the due bounds of nature.


Whether all will rise again of the male sex?

Objection 1. It would seem that all will rise again of the male sex. For it is written (Ephesians 4:13) that we shall all meet "unto a perfect man," etc. Therefore there will be none but the male sex.

Objection 2. Further, in the world to come all pre-eminence will cease, as a gloss observes on 1 Corinthians 15:24. Now woman is subject to man in the natural order. Therefore women will rise again not in the female but in the male sex.

Objection 3. Further, that which is produced incidentally and beside the intention of nature will not rise again, since all error will be removed at the resurrection. Now the female sex is produced beside the intention of nature, through a fault in the formative power of the seed, which is unable to bring the matter of the fetus to the male form: wherefore the Philosopher says (De Anima xvi, i.e. De Generat. Animal. ii) that "the female is a misbegotten male." Therefore the female sex will not rise again.

On the contrary, Augustine says (De Civ. Dei xxii): "Those are wiser, seemingly, who doubt not that both sexes will rise again."

Further, at the resurrection God will restore man to what He made him at the creation. Now He made woman from the man's rib (Genesis 2:22). Therefore He will also restore the female sex at the resurrection.

I answer that, Just as, considering the nature of the individual, a different quantity is due to different men, so also, considering the nature of the individual, a different sex is due to different men. Moreover, this same diversity is becoming to the perfection of the species, the different degrees whereof are filled by this very difference of sex and quantity. Wherefore just as men will rise again of various stature, so will they rise again of different sex. And though there be difference of sex there will be no shame in seeing one another, since there will no lust to invite them to shameful deeds which are the cause of shame.

Reply to Objection 1. When it is said: We shall all meet "Christ unto a perfect man," this refers not to the male sex but to the strength of soul which will be in all, both men and women.

Reply to Objection 2. Woman is subject to man on account of the frailty of nature, as regards both vigor of soul and strength of body. After the resurrection, however, the difference in those points will be not on account of the difference of sex, but by reason of the difference of merits. Hence the conclusion does not follow.

Reply to Objection 3. Although the begetting of a woman is beside the intention of a particular nature, it is in the intention of universal nature, which requires both sexes for the perfection of the human species. Nor will any defect result from sex as stated above (Reply to Objection 2).


Whether all will rise again to animal life so as to exercise the functions of nutrition and generation?

Objection 1. It would seem that they will rise again to the animal life, or in other words that they will make use of the acts of the nutritive and generative powers. For our resurrection will be conformed to Christ's. But Christ is said to have ate after His resurrection (John 21; Luke 24). Therefore, after the resurrection men will eat, and in like manner beget.

Objection 2. Further, the distinction of sexes is directed to generation; and in like manner the instruments which serve the nutritive power are directed to eating. Now man will rise again with all these. Therefore he will exercise the acts of the generative and nutritive powers.

Objection 3. Further, the whole man will be beatified both in soul and in body. Now beatitude or happiness, according to the Philosopher (Ethic. i, 7), consists in a perfect operation. Therefore it must needs be that all the powers of the soul and all the members should have their respective acts after the resurrection. And so the same conclusion follows as above.

Objection 4. Further, after the resurrection there will be perfect joy in the blessed. Now such a joy includes all pleasures, since "happiness" according to Boethius is "a state rendered perfect by the accumulation of all goods" (De Consol. iii), and the perfect is that which lacks nothing. Since then there is much pleasure in the act of the generative and nutritive powers it would seem that such acts belonging to animal life will be in the blessed, and much more in others, who will have less spiritual bodies.

On the contrary, It is written (Matthew 22:30): "In the resurrection they shall neither marry nor be married."

Further, generation is directed to supply the defect resulting from death, and to the multiplication of the human race: and eating is directed to make up for waste, and to increase quantity. But in the state of the resurrection the human race will already have the number of individuals preordained by God, since generation will continue up to that point. In like manner each man will rise again in due quantity; neither will death be any more, nor any waste affect the parts of man. Therefore the acts of the generative and nutritive powers would be void of purpose.

I answer that, The resurrection will not be necessary to man on account of his primary perfection, which consists in the integrity of those things that belong to his nature, since man can attain to this in his present state of life by the action of natural causes; but the necessity of the resurrection regards the attainment of his ultimate perfection, which consists in his reaching his ultimate end. Consequently those natural operations which are directed to cause or preserve the primary perfection of human nature will not be in the resurrection: such are the actions of the animal life in man, the action of the elements on one another, and the movement of the heavens; wherefore all these will cease at the resurrection. And since to eat, drink, sleep, beget, pertain to the animal life, being directed to the primary perfection of nature, it follows that they will not be in the resurrection.

Reply to Objection 1. When Christ partook of that meal, His eating was an act, not of necessity as though human nature needed food after the resurrection, but of power, so as to prove that He had resumed the true human nature which He had in that state wherein He ate and drank with His disciples. There will be no need of such proof at the general resurrection, since it will be evident to all. Hence Christ is said to have ate by dispensation in the sense in which lawyers say that a "dispensation is a relaxation of the general law": because Christ made an exception to that which is common to those who rise again (namely not to partake of food) for the aforesaid motive. Hence the argument does not prove.

Reply to Objection 2. The distinction of sexes and the difference of members will be for the restoration of the perfection of human nature both in the species and in the individual. Hence it does not follow that they are without purpose, although they lack their animal operations.

Reply to Objection 3. The aforesaid operations do not belong to man as man, as also the Philosopher states (Ethic. x, 7), wherefore the happiness of the human body does not consist therein. But the human body will be glorified by an overflow from the reason whereby man is man, inasmuch as the body will be subject to reason.

Reply to Objection 4. As the Philosopher says (Ethic. vii, 12, x, 5), the pleasures of the body are medicinal, because they are applied to man for the removal of weariness; or again, they are unhealthy, in so far as man indulges in those pleasures inordinately, as though they were real pleasures: just as a man whose taste is vitiated delights in things which are not delightful to the healthy. Consequently it does not follow that such pleasures as these belong to the perfection of beatitude, as the Jews and Turks maintain, and certain heretics known as the Chiliasts asserted; who, moreover, according to the Philosopher's teaching, would seem to have an unhealthy appetite, since according to him none but spiritual pleasures are pleasures simply, and to be sought for their own sake: wherefore these alone are requisite for beatitude.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

CONTACT US | ADVERTISE WITH NEW ADVENT


Whether the bodies of the saints will be impassible after the resurrection?

Objection 1. It seems that the bodies of the saints will not be impassible after the resurrection. For everything mortal is passible. But man, after the resurrection, will be "a mortal rational animal," for such is the definition of man, which will never be dissociated from him. Therefore the body will be passible.

Objection 2. Further, whatever is in potentiality to have the form of another thing is passible in relation to something else; for this is what is meant by being passive to another thing (De Gener. i). Now the bodies of the saints will be in potentiality to the form of another thing after the resurrection; since matter, according as it is under one form, does not lose its potentiality to another form. But the bodies of the saints after the resurrection will have matter in common with the elements, because they will be restored out of the same matter of which they are now composed. Therefore they will be in potentiality to another form, and thus will be passible.

Objection 3. Further, according to the Philosopher (De Gener. i), contraries have a natural inclination to be active and passive towards one another. Now the bodies of the saints will be composed of contraries after the resurrection, even as now. Therefore they will be passible.

Objection 4. Further, in the human body the blood and humors will rise again, as stated above (Supplement:80:4). Now, sickness and such like passions arise in the body through the antipathy of the humors. Therefore the bodies of the saints will be passible after the resurrection.

Objection 5. Further, actual defect is more inconsistent with perfection than potential defect. But passibility denotes merely potential defect. Since then there will be certain actual defects in the bodies of the blessed, such as the scars of the wounds in the martyrs, even as they were in Christ, it would seem that their perfections will not suffer, if we grant their bodies to be passible.

On the contrary, Everything passible is corruptible, because "increase of passion results in loss of substance" [Aristotle, Topic. vi, 1. Now the bodies of the saints will be incorruptible after the resurrection, according to 1 Corinthians 15:42, "It is sown in corruption, it shall rise in incorruption." Therefore they will be impassible.

Further, the stronger is not passive to the weaker. But no body will be stronger than the bodies of the saints, of which it is written (1 Corinthians 15:43): "It is sown in weakness, it shall rise in power." Therefore they will be impassible.

I answer that, We speak of a thing being "passive" in two ways [Cf. I-II:22:1]. First in a broad sense, and thus every reception is called a passion, whether the thing received be fitting to the receiver and perfect it, or contrary to it and corrupt it. The glorious bodies are not said to be impassible by the removal of this kind of passion, since nothing pertaining to perfection is to be removed from them. In another way we use the word "passive" properly, and thus the Damascene defines passion (De Fide Orth. ii, 22) as being "a movement contrary to nature." Hence an immoderate movement of the heart is called its passion, but a moderate movement is called its operation. The reason of this is that whatever is patient is drawn to the bounds of the agent, since the agent assimilates the patient to itself, so that, therefore, the patient as such is drawn beyond its own bounds within which it was confined. Accordingly taking passion in its proper sense there will be no potentiality to passion in the bodies of the saints after resurrection; wherefore they are said to be impassible.

The reason however of this impassibility is assigned differently by different persons. Some ascribe it to the condition of the elements, which will be different then from what it is now. For they say that the elements will remain, then, as to substance, yet that they will be deprived of their active and passive qualities. But this does not seem to be true: because the active and passive qualities belong to the perfection of the elements, so that if the elements were restored without them in the body of the man that rises again, they would be less perfect than now. Moreover since these qualities are the proper accidents of the elements, being caused by their form and matter, it would seem most absurd for the cause to remain and the effect to be removed. Wherefore others say that the qualities will remain, but deprived of their proper activities, the Divine power so doing for the preservation of the human body. This however would seem to be untenable, since the action and passion of the active and passive qualities is necessary for the mixture (of the elements), and according as one or the other preponderates the mixed (bodies) differ in their respective complexions, and this must apply to the bodies of those who rise again, for they will contain flesh and bones and like parts, all of which demand different complexions. Moreover, according to this, impassibility could not be one of their gifts, because it would not imply a disposition in the impassible substance, but merely an external preventive to passion, namely the power of God, which might produce the same effect in a human body even in this state of life. Consequently others say that in the body itself there will be something preventing the passion of a glorified body, namely the nature of a fifth [The other four being the elements; this fifth element was known to the peripatetic philosophers as the quintessence, of which they held heavenly bodies to be formed]: or heavenly body, which they maintain enters into the composition of a human body, to the effect of blending the elements together in harmony so as to be fitting matter for the rational soul; but that in this state of life, on account of the preponderance of the elemental nature, the human body is passible like other elements, whereas in the resurrection the nature of the fifth body will predominate, so that the human body will be made impassible in likeness to the heavenly body. But this cannot stand, because the fifth body does not enter materially into the composition of a human body, as was proved above (Sent. ii, D, 12, Q. 1, 1). Moreover it is absurd to say that a natural power, such as the power of a heavenly body, should endow the human body with a property of glory, such as the impassibility of a glorified body, since the Apostle ascribes to Christ's power the transformation of the human body, because "such as is the heavenly, such also are they that are heavenly" (1 Corinthians 15:48), and "He will reform the body of our lowness, made like to the body of His glory, according to the operation whereby also He is able to subdue all things unto Himself" (Philippians 3:21). And again, a heavenly nature cannot exercise such power over the human body as to take from it its elemental nature which is passible by reason of its essential constituents. Consequently we must say otherwise that all passion results from the agent overcoming the patient, else it would not draw it to its own bounds. Now it is impossible for agent to overcome patient except through the weakening of the hold which the form of the patient has over its matter, if we speak of the passion which is against nature, for it is of passion in this sense that we are speaking now: for matter is not subject to one of two contraries, except through the cessation or at least the diminution of the hold which the other contrary has on it. Now the human body and all that it contains will be perfectly subject to the rational soul, even as the soul will be perfectly subject to God. Wherefore it will be impossible for the glorified body to be subject to any change contrary to the disposition whereby it is perfected by the soul; and consequently those bodies will be impassible.

Reply to Objection 1. According to Anselm (Cur Deus Homo ii, 11), "mortal is included in the philosophers' definition of man, because they did not believe that the whole man could be ever immortal, for they had no experience of man otherwise than in this state of mortality." Or we may say that since, according to the Philosopher (Metaph. vi, 12), essential differences are unknown to us, we sometimes employ accidental differences in order to signify essential differences from which the accidental differences result. Hence "mortal" is put in the definition of man, not as though mortality were essential to man, but because that which causes passibility and mortality in the present state of life, namely composition of contraries, is essential to man, but it will not cause it then, on account of the triumph of the soul over the body.

Reply to Objection 2. Potentiality is twofold, tied and free: and this is true not only of active but also of passive potentiality. For the form ties the potentiality of matter, by determining it to one thing, and it is thus that it overcomes it. And since in corruptible things form does not perfectly overcome matter, it cannot tie it completely so as to prevent it from sometimes receiving a disposition contrary to the form through some passion. But in the saints after the resurrection, the soul will have complete dominion over the body, and it will be altogether impossible for it to lose this dominion, because it will be immutably subject to God, which was not the case in the state of innocence. Consequently those bodies will retain substantially the same potentiality as they have now to another form; yet that potentiality will remain tied by the triumph of the soul over the body, so that it will never be realized by actual passion.

Reply to Objection 3. The elemental qualities are the instruments of the soul, as stated in De Anima ii, text. 38, seqq., for the heat of fire in an animal's body is directed in the act of nutrition by the soul's power. When, however, the principal agent is perfect, and there is no defect in the instrument, no action proceeds from the instrument, except in accordance with the disposition of the principal agent. Consequently in the bodies of the saints after the resurrection, no action or passion will result from the elemental qualities that is contrary to the disposition of the soul which has the preservation of the body in view.

Reply to Objection 4. According to Augustine (Ep. ad Consent. cxlvi) "the Divine power is able to remove" whatever qualities He will "from this visible and tangible body, other qualities remaining." Hence even as in a certain respect "He deprived the flames of the Chaldees' furnace of the power to burn, since the bodies of the children were preserved without hurt, while in another respect that power remained, since those flames consumed the wood, so will He remove passibility from the humors while leaving their nature unchanged." It has been explained in the Article how this is brought about.

Reply to Objection 5. The scars of wounds will not be in the saints, nor were they in Christ, in so far as they imply a defect, but as signs of the most steadfast virtue whereby the saints suffered for the sake of justice and faith: so that this will increase their own and others' joy (Cf. III:54:4 ad 3). Hence Augustine says (De Civ. Dei xxii, 19): "We feel an undescribable love for the blessed martyrs so as to desire to see in that kingdom the scars of the wounds in their bodies, which they bore for Christ's name. Perchance indeed we shall see them for this will not make them less comely but more glorious. A certain beauty will shine in them, a beauty though in the body, yet not of the body but of virtue." Nevertheless those martyrs who have been maimed and deprived of their limbs will not be without those limbs in the resurrection of the dead, for to them it is said (Luke 21:18): "A hair of your head shall not perish."


Whether all will be equally impassible?

Objection 1. It would seem that all will be equally impassible. For a gloss on 1 Corinthians 15:42, "It is sown in corruption," says that "all have equal immunity from suffering." Now the gift of impassibility consists in immunity from suffering. Therefore all will be equally impassible.

Objection 2. Further, negations are not subject to be more or less. Now impassibility is a negation or privation of passibility. Therefore it cannot be greater in one subject than in another.

Objection 3. Further, a thing is more white if it have less admixture of black. But there will be no admixture of passibility in any of the saints' bodies. Therefore they will all be equally impassible.

On the contrary, Reward should be proportionate to merit. Now some of the saints were greater in merit than others. Therefore, since impassibility is a reward, it would seem to be greater in some than in others.

Further, impassibility is condivided with the gift of clarity. Now the latter will not be equal in all, according to 1 Corinthians 15:41. Therefore neither will impassibility be equal in all.

I answer that, Impassibility may be considered in two ways, either in itself, or in respect of its cause. If it be considered in itself, since it denotes a mere negation or privation, it is not subject to be more or less, but will be equal in all the blessed. on the other hand, if we consider it in relation to its cause, thus it will be greater in one person than in another. Now its cause is the dominion of the soul over the body, and this dominion is caused by the soul's unchangeable enjoyment of God. Consequently in one who enjoys God more perfectly, there is a greater cause of impassibility.

Reply to Objection 1. This gloss is speaking of impassibility in itself and not in relation to its cause.

Reply to Objection 2. Although negations and privations considered in themselves are not increased nor diminished, yet they are subject to increase and diminution in relation to their causes. Thus a place is said to be more darksome from having more and greater obstacles to light.

Reply to Objection 3. Some things increase not only by receding from their contrary, but also by approach to a term: thus light increases. Consequently impassibility also is greater in one subject than in another, although there is no passibility remaining in any one.


Whether impassibility excludes actual sensation from glorified bodies?

Objection 1. It would seem that impassibility excludes actual sensation from glorified bodies. For according to the Philosopher (De Anima ii, 11), "sensation is a kind of passion." But the glorified bodies will be impassible. Therefore they will not have actual sensation.

Objection 2. Further, natural alteration precedes spiritual* alteration, just as natural being precedes intentional being. Now glorified bodies, by reason of their impassibility, will not be subject to natural alteration. ["Animalem," as though it were derived from "animus"—the mind. Cf. I-II:50, 1,3m; I-II:52, 1,3m.] Therefore they will not be subject to spiritual alteration which is requisite for sensation.

Objection 3. Further, whenever actual sensation is due to a new perception, there is a new judgment. But in that state there will be no new judgment, because "our thoughts will not then be unchangeable," as Augustine says (De Trin. xv, 16). Therefore there will be no actual sensation.

Objection 4. Further, when the act of one of the soul's powers is intense, the acts of the other powers are remiss. Now the soul will be supremely intent on the act of the contemplative power in contemplating God. Therefore the soul will have no actual sensation whatever.

On the contrary, It is written (Apocalypse 1:7): "Every eye shall see Him." Therefore there will be actual sensation.

Further, according to the Philosopher (De Anima i, 2) "the animate is distinct from the inanimate by sensation and movement." Now there will be actual movement since they "shall run to and fro like sparks among the reeds" (Wisdom 3:7). Therefore there will also be actual sensation.

I answer that, All are agreed that there is some sensation in the bodies of the blessed: else the bodily life of the saints after the resurrection would be likened to sleep rather than to vigilance. Now this is not befitting that perfection, because in sleep a sensible body is not in the ultimate act of life, for which reason sleep is described as half-life. [This is what Aristotle says: "The good and the bad are in sleep least distinguishable: hence men say that for half their lives there is no difference between the happy and the unhappy" (Ethic. i, 13)] But there is a difference of opinion as to the mode of sensation.

For some say that the glorified bodies will be impassible, and consequently "not susceptible to impressions from without" [Cf. I-II:74:4, On the contrary] and much less so than the heavenly bodies, because they will have actual sensations, not by receiving species from sensibles, but by emission of species. But this is impossible, since in the resurrection the specific nature will remain the same in man and in all his parts. Now the nature of sense is to be a passive power as the Philosopher proves (De Anima ii, text. 51,54). Wherefore if the saints, in the resurrection, were to have sensations by emitting and not by receiving species, sense in them would be not a passive but an active power, and thus it would not be the same specifically with sense as it is now, but would be some other power bestowed on them; for just as matter never becomes form, so a passive power never becomes active. Consequently others say that the senses will be actualized by receiving species, not indeed from external sensibles, but by an outflow from the higher powers, so that as now the higher powers receive from the lower, so on the contrary the lower powers will then receive from the higher. But this mode of reception does not result in real sensation, because every passive power, according to its specific nature, is determined to some special active principle, since a power as such bears relation to that with respect to which it is said to be the power. Wherefore since the proper active principle in external sensation is a thing existing outside the soul and not an intention thereof existing in the imagination or reason, if the organ of sense be not moved by external things, but by the imagination or other higher powers, there will be no true sensation. Hence we do not say that madmen or other witless persons (in whom there is this kind of outflow of species towards the organs of sense, on account of the powerful influence of the imagination) have real sensations, but that it seems to them that they have sensations. Consequently we must say with others that sensation in glorified bodies will result from the reception of things outside the soul. It must, however, be observed that the organs of sense are transmuted by things outside the soul in two ways. First by a natural transmutation, when namely the organ is disposed by the same natural quality as the thing outside the soul which acts on that organ: for instance, when the hand is heated by touching a hot object, or becomes fragrant through contact with a fragrant object. Secondly, by a spiritual transmutation, as when a sensible quality is received in an instrument, according to a spiritual mode of being, when, namely, the species or the intention of a quality, and not the quality itself is received: thus the pupil receives the species of whiteness and yet does not itself become white. Accordingly the first reception does not cause sensation, properly speaking, because the senses are receptive of species in matter but without matter. that is to say without the material "being" which the species had outside the soul (De Anima ii, text. 121). This reception transmutes the nature of the recipient, because in this way the quality is received according to its material "being." Consequently this kind of reception will not be in the glorified bodies, but the second, which of itself causes actual sensation, without changing the nature of the recipient.

Reply to Objection 1. As already explained, by this passion that takes place in actual sensation and is no other than the aforesaid reception of species, the body is not drawn away from natural quality, but is perfected by a spiritual change. Wherefore the impassibility of glorified bodies does not exclude this kind of passion.

Reply to Objection 2. Every subject of passion receives the action of the agent according to its mode. Accordingly if there be a thing that is naturally adapted to be altered by an active principle, with a natural and a spiritual alteration, the natural alteration precedes the spiritual alteration, just as natural precedes intentional being. If however a thing be naturally adapted to be altered only with a spiritual alteration it does not follow that it is altered naturally. For instance the air is not receptive of color, according to its natural being, but only according to its spiritual being, wherefore in this way alone is it altered: whereas, on the contrary, inanimate bodies are altered by sensible qualities only naturally and not spiritually. But in the glorified bodies there cannot be any natural alteration, and consequently there will be only spiritual alteration.

Reply to Objection 3. Just as there will be new reception of species in the organs of sensation, so there will be new judgment in the common sense: but there will be no new judgment on the point in the intellect; such is the case with one who sees what he knew before. The saying of Augustine, that "there our thoughts will not be changeable," refers to the thoughts of the intellectual part: therefore it is not to the point.

Reply to Objection 4. When one of two things is the type of the other, the attention of the soul to the one does not hinder or lessen its attention to the other: thus a physician while considering urine is not less but more able to bear in mind the rules of his art concerning the colors of urine. And since God is apprehended by the saints as the type of all things that will be done or known by them, their attention to perceiving sensibles, or to contemplating or doing anything else will nowise hinder their contemplation of God, nor conversely. Or we may say that the reason why one power is hindered in its act when another power is intensely engaged is because one power does not alone suffice for such an intense operation, unless it be assisted by receiving from the principle of life the inflow that the other powers or members should receive. And since in the saints all the powers will be most perfect, one will be able to operate intensely without thereby hindering the operation of another power even as it was with Christ.


Whether in the blessed, after the resurrection, all the senses will be in act?

Objection 1. It would seem that all the senses are not in act there. For touch is the first of all the senses (De Anima ii, 2). But the glorified body will lack the actual sense of touch, since the sense of touch becomes actual by the alteration of an animal body by some external body preponderating in some one of the active or passive qualities which touch is capable of discerning: and such an alteration will then be impossible. Therefore all the senses will not be in act there.

Objection 2. Further, the sense of taste assists the action of the nutritive power. Now after the resurrection there will be no such action, as stated above (Supplement:81:4). Therefore taste would be useless there.

Objection 3. Further, nothing will be corrupted after the resurrection because the whole creature will be invested with a certain virtue of incorruption. Now the sense of smell cannot have its act without some corruption having taken place, because smell is not perceived without a volatile evaporation consisting in a certain dissolution. Therefore the sense of smell is not there in its act.

Objection 4. Further, "Hearing assists teaching" (De Sensu et Sensato i). But the blessed, after the resurrection, will require no teaching by means of sensible objects, since they will be filled with Divine wisdom by the very vision of God. Therefore hearing will not be there.

Objection 5. Further. seeing results from the pupil receiving the species of the thing seen. But after the resurrection this will be impossible in the blessed. Therefore there will be no actual seeing there, and yet this is the most noble of the senses. The minor is proved thus: That which is actually lightsome is not receptive of a visible species; and consequently a mirror placed under the sun's rays does not reflect the image of a body opposite to it. Now the pupil like the whole body will be endowed with clarity. Therefore it will not receive the image of a colored body.

Objection 6. Further, according to the science of perspective, whatever is seen is seen at an angle. But this does not apply to the glorified bodies. Therefore they will not have actual sense of sight. The minor is proved thus. Whenever a thing is seen at an angle, the angle must be proportionate to the distance of the object seen: because what is seen from a greater distance is less seen and at a lesser angle, so that the angle may be so small that nothing is seen of the object. Therefore if the glorified eye sees at an angle, it follows that it sees things within a certain distance, and that consequently it does not see a thing from a greater distance than we see now: and this would seem very absurd. And thus it would seem that the sense of sight will not be actual in glorified bodies.

On the contrary, A power conjoined to its act is more perfect than one not so conjoined. Now human nature in the blessed will be in its greatest perfection. Therefore all the senses will be actual there.

Further, the sensitive powers are nearer to the soul than the body is. But the body will be rewarded or punished on account of the merits or demerits of the soul. Therefore all the senses in the blessed will also be rewarded and in the wicked will be punished, with regard to pleasure and pain or sorrow which consist in the operation of the senses.

I answer that, There are two opinions on this question. For some say that in the glorified bodies there will be all the sensitive powers, but that only two senses will be in act, namely touch and sight; nor will this be owing to defective senses, but from lack of medium and object; and that the senses will not be useless, because they will conduce to the integrity of human nature and will show forth the wisdom of their Creator. But this is seemingly untrue, because the medium in these senses is the same as in the others. For in the sight the medium is the air, and this is also the medium in hearing and smelling (De Anima ii, 7). Again, the taste, like the touch, has the medium in contact, since taste is a kind of touch (De Anima ii, 9). Smell also which is the object of the sense of smell will be there, since the Church sings that the bodies of the saints will be a most sweet smell. There will also be vocal praise in heaven; hence a gloss says on Psalm 149:6, "The high praises of God shall be in their mouth" that "hearts and tongues shall not cease to praise God." The same is had on the authority of a gloss on Nehemiah 12:27, "With singing and with cymbals." Wherefore, according to others we may say that smelling and hearing will be in act there, but taste will not be in act, in the sense of being affected by the taking of food or drink, as appears from what we have said (Supplement:81:4: unless perchance we say that there will be taste in act through the tongue being affected by some neighboring humor.

Reply to Objection 1. The qualities perceived by the touch are those which constitute the animal body. Wherefore the body of an animal has, through its tangible qualities according to the present state of life, a natural aptitude to be affected with a natural and spiritual alteration by the object of touch. For this reason the touch is said to be the most material of the senses, since it has a greater measure of material alteration connected with it. Yet material alteration is only accidentally related to the act of sensation which is effected by a spiritual alteration. Consequently the glorified bodies, which by reason of their impassibility are immune from natural alteration, will be subject only to spiritual alteration by tangible qualities. Thus it was with the body of Adam, which could neither be burned by fire, nor pierced by sword, although he had the sense of such things.

Reply to Objection 2. Taste, in so far as it is the perception of food, will not be in act; but perhaps it will be possible in so far as it is cognizant of flavors in the way mentioned above.

Reply to Objection 3. Some have considered smell to be merely a volatile evaporation. But this opinion cannot be true; which is evident from the fact that vultures hasten to a corpse on perceiving the odor from a very great distance, whereas it would be impossible for an evaporation to travel from the corpse to a place so remote, even though the whole corpse were to be dissolved into vapor. This is confirmed by the fact that sensible objects at an equal distance exercise their influence in all directions: so that smell affects the medium sometimes, and the instrument of sensation with a spiritual alteration, without any evaporation reaching the organ. That some evaporation should be necessary is due to the fact that smell in bodies is mixed with humidity; wherefore it is necessary for dissolution to take place in order for the smell to be perceived. But in the glorified bodies odor will be in its ultimate perfection, being nowise hampered by humidity: wherefore it will affect the organ with a spiritual alteration, like the odor of a volatile evaporation. Such will be the sense of smell in the saints, because it will not be hindered by any humidity: and it will take cognizance not only of the excellences of odors, as happens with us now on account of the very great humidity of the brain, but also of the minutest differences of odors.

Reply to Objection 4. In heaven there will be vocal praise (though indeed some think otherwise), and in the blessed it will affect the organ of hearing by a merely spiritual alteration. Nor will it be for the sake of learning whereby they may acquire knowledge, but for the sake of the perfection of the sense and for the sake pleasure. How it is possible for the voice to give sound there, we have already stated (Sent. ii, D, 2; 2, 2, ad 5).

Reply to Objection 5. The intensity of light does not hinder the spiritual reception of the image of color, so long as the pupil retains its diaphanous nature; thus it is evident that however much the air be filled with light, it can be the medium of sight, and the more it is illumined, the more clearly are objects seen through it, unless there be a fault through defective sight. The fact that the image of an object placed in opposition to a mirror directly opposite the sun's rays does not appear therein, is not due to the reception being hindered, but to the hindering of reflection: because for an image to appear in a mirror it must needs be thrown back by an opaque body, for which reason lead is affixed to the glass in a mirror. The sun's ray dispels this opacity so that no image can appear in the mirror. But the clarity of a glorified body does not destroy the diaphanous nature of the pupil, since glory does not destroy nature; and consequently the greatness of clarity in the pupil renders the sight keen rather than defective.

Reply to Objection 6. The more perfect the sense the less does it require to be altered in order to perceive its object. Now the smaller the angle at which the sight is affected by the visible object, the less is the organ altered. Hence it is that a stronger sight can see from a distance more than a weaker sight; because the greater the distance the smaller the angle at which a thing is seen. And since the sight of a glorified body will be most perfect it will be able to see by the very least alteration (of the organ); and consequently at a very much smaller angle than now, and therefore from a much greater distance.

The Summa Theologiæ of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2017 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ

CONTACT US | ADVERTISE WITH NEW ADVENT


Whether subtlety is a property of the glorified body?

Objection 1. It would seem that subtlety is not a property of the glorified body. For the properties of glory surpass the properties of nature, even as the clarity of glory surpasses the clarity of the sun, which is the greatest in nature. Accordingly if subtlety be a property of the glorified body, it would seem that the glorified body will be more subtle than anything which is subtle in nature, and thus it will be "more subtle than the wind and the air," which was condemned by Gregory in the city of Constantinople, as he relates (Moral. xiv, 56).

Objection 2. Further, as heat and cold are simple qualities of bodies, i.e. of the elements, so is subtlety. But heat and other qualities of the elements will not be intensified in the glorified bodies any more than they are now, in fact, they will be more reduced to the mean. Neither, therefore, will subtlety be in them more than it is now.

Objection 3. Further, subtlety is in bodies as a result of scarcity of matter, wherefore bodies that have less matter within equal dimensions are said to be more subtle; as fire in comparison with air, and air as compared with water, and water as compared with earth. But there will be as much matter in the glorified bodies as there is now, nor will their dimensions be greater. Therefore they will not be more subtle then than now.

On the contrary, It is written (1 Corinthians 15:44): "It is sown a corruptible body, it shall rise a spiritual," i.e. a spirit-like, "body." But the subtlety of a spirit surpasses all bodily subtlety. Therefore the glorified bodies will be most subtle.

Further, the more subtle a body is the more exalted it is. But the glorified bodies will be most exalted. Therefore they will be most subtle.

I answer that, Subtlety takes its name from the power to penetrate. Hence it is said in De Gener. ii that "a subtle thing fills all the parts and the parts of parts." Now that a body has the power of penetrating may happen through two causes. First, through smallness of quantity, especially in respect of depth and breadth, but not of length, because penetration regards depth, wherefore length is not an obstacle to penetration. Secondly, through paucity of matter, wherefore rarity is synonymous with subtlety: and since in rare bodies the form is more predominant over the matter, the term "subtlety" has been transferred to those bodies which are most perfectly subject to their form, and are most fully perfected thereby: thus we speak of subtlety in the sun and moon and like bodies, just as gold and similar things may be called subtle, when they are most perfectly complete in their specific being and power. And since incorporeal things lack quantity and matter, the term "subtlety" is applied to them, not only by reason of their substance, but also on account of their power. For just as a subtle thing is said to be penetrative, for the reason that it reaches to the inmost part of a thing, so is an intellect said to be subtle because it reaches to the insight of the intrinsic principles and the hidden natural properties of a thing. In like manner a person is said to have subtle sight, because he is able to perceive by sight things of the smallest size: and the same applies to the other senses. Accordingly people have differed by ascribing subtlety to the glorified bodies in different ways.

For certain heretics, as Augustine relates (De Civ. Dei xiii, 22), ascribed to them the subtlety whereby spiritual substances are said to be subtle: and they said that at the resurrection the body will be transformed into a spirit, and that for this reason the Apostle describes as being "spiritual" the bodies of those who rise again (1 Corinthians 15:44). But this cannot be maintained. First, because a body cannot be changed into a spirit, since there is no community of matter between them: and Boethius proves this (De Duab. Nat.). Secondly, because, if this were possible, and one's body were changed into a spirit, one would not rise again a man, for a man naturally consists of a soul and body. Thirdly, because if this were the Apostle's meaning, just as he speaks of spiritual bodies, so would he speak of natural [animale] bodies, as being changed into souls [animam]: and this is clearly false.

Hence certain heretics said that the body will remain at the resurrection, but that it will be endowed with subtlety by means of rarefaction, so that human bodies in rising again will be like the air or the wind, as Gregory relates (Moral. xiv, 56). But this again cannot be maintained, because our Lord had a palpable body after the Resurrection, as appears from the last chapter of Luke, and we must believe that His body was supremely subtle. Moreover the human body will rise again with flesh and bones, as did the body of our Lord, according to Luke 24:39, "A spirit hath not flesh and bones as you see Me to have," and Job 19:26, "In my flesh I shall see God," my Saviour: and the nature of flesh and bone is incompatible with the aforesaid rarity.

Consequently another kind of subtlety must be assigned to glorified bodies, by saying that they are subtle on account of the most complete perfection of the body. But this completeness is explained by some in relation to the fifth, or heavenly, essence, which will be then predominant in them. This, however, is impossible, since first of all the fifth essence can nowise enter into the composition of a body, as we have shown above (Sent. D, 12, qu. 1). Secondly, because granted that it entered into the composition of the human body, it would be impossible to account for its having a greater predominance over the elemental nature then than now, unless—either the amount of the heavenly nature in human bodies were increased (thus human bodies would not be of the same stature, unless perhaps elemental matter in man were decreased, which is inconsistent with the integrity of those who rise again)—or unless elemental nature were endowed with the properties of the heavenly nature through the latter's dominion over the body, and in that case a natural power would be the cause of a property of glory, which seems absurd.

Hence others say that the aforesaid completeness by reason of which human bodies are said to be subtle will result from the dominion of the glorified soul (which is the form of the body) over the body, by reason of which dominion the glorified body is said to be "spiritual," as being wholly subject to the spirit. The first subjection whereby the body is subject to the soul is to the effect of its participating in its specific being, in so far as it is subject to the soul as matter to form; and secondly it is subject to the soul in respect of the other operations of the soul, in so far as the soul is a principle of movement. Consequently the first reason for spirituality in the body is subtlety, and, after that, agility and the other properties of a glorified body. Hence the Apostle, as the masters expound, in speaking of spirituality indicates subtlety: wherefore Gregory says (Moral. xiv, 56) that "the glorified body is said to be subtle as a result of a spiritual power."

This suffices for the Replies to the Objections which refer to the subtlety of rarefaction.


Whether by reason of this subtlety a glorified body is able to be in the same place with another body not glorified?

Objection 1. It would seem that by reason of this subtlety a body is able to be in the same place with another body not glorified. For according to Philippians 3:21, "He will reform the body of our lowness made like to the body of His glory." Now the body of Christ was able to be in the same place with another body, as appears from the fact that after His Resurrection He went in to His disciples, the doors being shut (John 20:19-26). Therefore also the glorified bodies by reason of their subtlety will be able to be in the same place with other bodies not glorified.

Objection 2. Further, glorified bodies will be superior to all other bodies. Yet by reason of their superiority certain bodies, to wit the solar rays, are able now to occupy the same place together with other bodies. Much more therefore is this befitting glorified bodies.

Objection 3. Further, a heavenly body cannot be severed, at least as regards the substance of the spheres: hence it is written (Job 37:18) that "the heavens . . . are most strong, as if they were of molten brass." If then the subtlety of a glorified body will not enable it to be in the same place together with another body, it will never be able to ascend to the empyrean,* and this is erroneous. [The empyrean was the highest of the concentric spheres or heavens, and was identified by Christian writers with the abode of God. Cf. I:56:3].

Objection 4. Further, a body which is unable to be in the same place with another body can be hindered in its movement or even surrounded by others standing in its way. But this cannot happen to glorified bodies. Therefore they will be able to be together in the same place with other bodies.

Objection 5. Further, as point is to point, so is line to line, surface to surface, and body to body. Now two points can be coincident, as in the case of two lines touching one another, and two lines when two surfaces are in contact with one another, and two surfaces when two bodies touch one another, because "contiguous things are those whose boundaries coincide" (Phys. vi, 6). Therefore it is not against the nature of a body to be in the same place together with another body. Now whatever excellence is competent to the nature of a body will all be bestowed on the glorified body. Therefore a glorified body, by reason of its subtlety, will be able to be in the same place together with another body.

On the contrary, Boethius says (De Trin. i): "Difference of accidents makes distinction in number. For three men differ not in genus, nor in species, but in their accidents. If we were to remove absolutely every accident from them, still each one has a different place; and it is quite conceivable that they should all occupy the same place." Therefore if we suppose two bodies to occupy the same place, there will be but one body numerically.

I answer that, It cannot be maintained that a glorified body, by reason of its subtlety, is able to be in the same place with another body, unless the obstacle to its being now in the same place with another body be removed by that subtlety. Some say that in the present state this obstacle is its grossness by virtue of which it is able to occupy a place; and that this grossness is removed by the gift of subtlety. But there are two reasons why this cannot be maintained. First, because the grossness which the gift of subtlety removes is a kind of defect, for instance an inordinateness of matter in not being perfectly subject to its form. For all that pertains to the integrity of the body will rise again in the body, both as regards the matter and as regards the form. And the fact that a body is able to fill a place belongs to it by reason of that which pertains to its integrity, and not on account of any defect of nature. For since fulness is opposed to vacancy, that alone does not fill a place, which being put in a place, nevertheless leaves a place vacant. Now a vacuum is defined by the Philosopher (Phys. iv, 6,7) as being "a place not filled by a sensible body." And a body is said to be sensible by reason of its matter, form, and natural accidents, all of which pertain to the integrity of nature. It is also plain that the glorified body will be sensible even to touch, as evidenced by the body of our Lord (Luke 24:39): nor will it lack matter, or form, or natural accidents, namely heat, cold, and so forth. Hence it is evident that the glorified body, the gift of subtlety notwithstanding, will fill a place: for it would seem madness to say that the place in which there will be a glorified body will be empty. Secondly their aforesaid argument does not avail, because to hinder the co-existence of a body in the same place is more than to fill a place. For if we suppose dimensions separate from matter, those dimensions do not fill a place. Hence some who held the possibility of a vacuum, said that a vacuum is a place wherein such like dimensions exist apart from a sensible body; and yet those dimensions hinder another body from being together with them in the same place. This is made clear by the Philosopher (Phys. iv, 1,8; Metaph. ii, 2), where he considers it impossible for a mathematical body, which is nothing but separate dimensions, to be together with another natural sensible body. Consequently, granted that the subtlety of a glorified body hindered it from filling a place, nevertheless it would not follow that for this reason it is able to be in the same place with another body, since the removal of the lesser does not involve the removal of the greater.

Accordingly we must say that the obstacle to our body's being now in the same place with another body can nowise be removed by the gift of subtlety. For nothing can prevent a body from occupying the same place together with another body, except something in it that requires a different place: since nothing is an obstacle to identity, save that which is a cause of distinction. Now this distinction of place is not required by any quality of the body, because a body demands a place, not by reason of its quality: wherefore if we remove from a body the fact of its being hot or cold, heavy or light, it still retains the necessity of the aforesaid distinction, as the Philosopher proves (Phys. iv), and as is self-evident. In like manner neither can matter cause the necessity of the aforesaid distinction, because matter does not occupy a place except through its dimensive quantity. Again neither does form occupy a place, unless it have a place through its matter. It remains therefore that the necessity for two bodies occupying each a distinct place results from the nature of dimensive quantity, to which a place is essentially befitting. For this forms part of its definition, since dimensive quantity is quantity occupying a place. Hence it is that if we remove all else in a thing from it, the necessity of this distinction is found in its dimensive quantity alone. Thus take the example of a separate line, supposing there to be two such lines, or two parts of one line, they must needs occupy distinct places, else one line added to another would not make something greater, and this is against common sense. The same applies to surfaces and mathematical bodies. And since matter demands place, through being the subject of dimension, the aforesaid necessity results in placed matter, so that just as it is impossible for there to be two lines, or two parts of a line, unless they occupy distinct places, so is it impossible for there to be two matters, or two parts of matter, without there be distinction of place. And since distinction of matter is the principle of the distinction between individuals, it follows that, as Boethius says (De Trin.), "we cannot possibly conceive two bodies occupying one place," so that this distinction of individuals requires this difference of accidents. Now subtlety does not deprive the glorified body of its dimension; wherefore it nowise removes from it the aforesaid necessity of occupying a distinct place from another body. Therefore the subtlety of a glorified body will not enable it to be in the same place together with another body, but it will be possible for it to be together with another body by the operation of the Divine power: even as the body of Peter had the power whereby the sick were healed at the passing of Peter's shadow (Acts 5:15) not through any inherent property, but by the power of God for the upbuilding of the faith. Thus will the Divine power make it possible for a glorified body to be in the same place together with another body for the perfection of glory.

Reply to Objection 1. That Christ's body was able to be together with another body in the same place was not due to its subtlety, but resulted from the power of His Godhead after His resurrection, even as in His birth [Cf. III:28:2 ad 3]. Hence Gregory says (Hom. xxvi in Evang.): "The same body went into His disciples the doors being shut, which to human eyes came from the closed womb of the Virgin at His birth." Therefore there is no reason why this should be befitting to glorified bodies on account of their subtlety.

Reply to Objection 2. Light is not a body as we have said above (Sent. ii, 13, 3; I, 67, 2): hence the objection proceeds on a false supposition.

Reply to Objection 3. The glorified body will pass through the heavenly spheres without severing them, not by virtue of its subtlety, but by the Divine power, which will assist them in all things at will.

Reply to Objection 4. From the fact that God will come to the aid of the blessed at will in whatever they desire, it follows that they cannot be surrounded or imprisoned.

Reply to Objection 5. As stated in Phys. iv, 5, "a point is not in a place": hence if it be said to be in a place, this is only accidental, because the body of which it is a term is in a place. And just as the whole place corresponds to the whole body, so the term of the place corresponds to the term of the body. But it happens that two places have one term, even as two lines terminate in one point. And consequently though two bodies must needs be in distinct places, yet the same term of two places corresponds to the two terms of the two bodies. It is in this sense that the bounds of contiguous bodies are said to coincide.