Article 2. Whether the resurrection will be for all without exception?

Objection 1. It would seem that the resurrection will not be for all without exception. For it is written (Psalm 1:5): “The wicked shall not rise again in judgment.” Now men will not rise again except at the time of the general judgment. Therefore the wicked shall in no way rise again.

Objection 2. Further, it is written (Daniel 12:2): “Many of those that sleep in the dust of the earth shall awake.” But these words imply a restriction. Therefore all will not rise again.

Objection 3. Further, by the resurrection men are conformed to Christ rising again; wherefore the Apostle argues (1 Corinthians 15:12, seqq.) that if Christ rose again, we also shall rise again. Now those alone should be conformed to Christ rising again who have borne His image, and this belongs to the good alone. Therefore they alone shall rise again.

Objection 4. Further, punishment is not remitted unless the fault be condoned. Now bodily death is the punishment of original sin. Therefore, as original sin is not forgiven to all, all will not rise again.

Objection 5. Further, as we are born again by the grace of Christ, even so shall we rise again by His grace. Now those who die in their mother’s womb can never be born again: therefore neither can they rise again, and consequently all will not rise again.

On the contrary, It is said (John 5:28,35): “All that are in the graves shall hear the voice of the Son of God … and they that hear shall live.” Therefore the dead shall all rise again.

Further, it is written (1 Corinthians 15:51): “We shall all indeed rise again,” etc.

Further, the resurrection is necessary in order that those who rise again may receive punishment or reward according to their merits. Now either punishment or reward is due to all, either for their own merits, as to adults, or for others’ merits, as to children. Therefore all will rise again.

I answer that, Those things, the reason of which comes from the nature of a species, must needs be found likewise in all the members of that same species. Now such is the resurrection: because the reason thereof, as stated above (Article 1), is that the soul cannot have the final perfection of the human species, so long as it is separated from the body. Hence no soul will remain for ever separated from the body. Therefore it is necessary for all, as well as for one, to rise again.

Reply to Objection 1. As a gloss expounds these words, they refer to the spiritual resurrection whereby the wicked shall not rise again in the particular judgment. or else they refer to the wicked who are altogether unbelievers, who will not rise again to be judged, since they are already judged [John 3:18].

Reply to Objection 2. Augustine (De Civ. Dei xx, 23) explains “many” as meaning “all”: in fact, this way of speaking is often met with in Holy Writ. Or else the restriction may refer to the children consigned to limbo who, although they shall rise again, are not properly said to awake, since they will have no sense either of pain or of glory, and waking is the unchaining of the senses.

Reply to Objection 3. All, both good and wicked, are conformed to Christ, while living in this life, as regards things pertaining to the nature of the species, but not as regards matters pertaining to grace. Hence all will be conformed to Him in the restoration of natural life, but not in the likeness of glory, except the good alone.

Reply to Objection 4. Those who have died in original sin have, by dying, discharged the obligation of death which is the punishment of original sin. Hence, notwithstanding original sin, they can rise again from death: for the punishment of original sin is to die, rather than to be detained by death.

Reply to Objection 5. We are born again by the grace of Christ that is given to us, but we rise again by the grace of Christ whereby it came about that He took our nature, since it is by this that we are conformed to Him in natural things. Hence those who die in their mother’s womb, although they are not born again by receiving grace, will nevertheless rise again on account of the conformity of their nature with Him, which conformity they acquired by attaining to the perfection of the human species.

Article 3. Whether the resurrection is natural?

Objection 1. It would seem that the resurrection is natural. For, as the Damascene says (De Fide Orth. iii, 14), “that which is commonly observed in all, marks the nature of the individuals contained under it.” Now resurrection applies commonly to all. Therefore it is natural.

Objection 2. Further, Gregory says (Moral. xiv, 55): “Those who do not hold the resurrection on the principle of obedience ought certainly to hold it on the principle of reason. For what does the world every day but imitate, in its elements, our resurrection?” And he offers as examples the light which “as it were dies … and is withdrawn from our sight … and again rises anew, as it were, and is recalled—the shrubs which lose their greenery, and again by a kind of resurrection are renewed—and the seeds which rot and die and then sprout and rise again as it were”: which same example is adduced by the Apostle (1 Corinthians 15:36). Now from the works of nature nothing can be known save what is natural. Therefore the resurrection is natural.

Objection 3. Further, things that are against nature abide not for long, because they are violent, so to speak. But the life that is restored by the resurrection will last for ever. Therefore the resurrection will be natural.

Objection 4. Further, that to which the entire expectation of nature looks forward would seem to be natural. Now such a thing is the resurrection and the glorification of the saints according to Romans 8:19. Therefore the resurrection will be natural.

Objection 5. Further, the resurrection is a kind of movement towards the everlasting union of soul and body. Now movement is natural if it terminate in a natural rest (Phys. v, 6): and the everlasting union of soul and body will be natural, for since the soul is the body’s proper mover, it has a body proportionate to it: so that the body is likewise for ever capable of being quickened by it, even as the soul lives for ever. Therefore the resurrection will be natural.

On the contrary, There is no natural return from privation to habit. But death is privation of life. Therefore the resurrection whereby one returns from death to life is not natural.

Further, things of the one species have one fixed way of origin: wherefore animals begotten of putrefaction are never of the same species as those begotten of seed, as the Commentator says on Phys. viii. Now the natural way of man’s origin is for him to be begotten of a like in species: and such is not the case in the resurrection. Therefore it will not be natural.

I answer that, A movement or an action stands related to nature in three ways. For there is a movement or action whereof nature is neither the principle nor the term: and such a movement is sometimes from a principle above nature as in the case of a glorified body; and sometimes from any other principle whatever; for instance, the violent upward movement of a stone which terminates in a violent rest. Again, there is a movement whereof nature is both principle and term: for instance, the downward movement of a stone. And there is another movement whereof nature is the term, but not the principle, the latter being sometimes something above nature (as in giving sight to a blind man, for sight is natural, but the principle of the sight-giving is above nature), and sometimes something else, as in the forcing of flowers or fruit by artificial process. It is impossible for nature to be the principle and not the term, because natural principles are appointed to definite effects, beyond which they cannot extend.

Accordingly the action or movement that is related to nature in the first way can nowise be natural, but is either miraculous if it come from a principle above nature, or violent if from any other principle. The action or movement that is related to nature in the second way is simply natural: but the action that is related to nature in the third way cannot be described as natural simply, but as natural in a restricted sense, in so far, to wit, as it leads to that which is according to nature: but it is called either miraculous or artificial or violent. For, properly speaking, natural is that which is according to nature, and a thing is according to nature if it has that nature and whatever results from that nature (Phys. ii, 1). Consequently, speaking simply, movement cannot be described as natural unless its principle be natural.

Now nature cannot be the principle of resurrection, although resurrection terminates in the life of nature. For nature is the principle of movement in the thing wherein nature is—either the active principle, as in the movement of heavy and light bodies and in the natural alterations of animals—or the passive principle, as in the generation of simple bodies. The passive principle of natural generation is the natural passive potentiality which always has an active principle corresponding to it in nature, according to Metaphysics viii, 1: nor as to this does it matter whether the active principle in nature correspond to the passive principle in respect of its ultimate perfection, namely the form; or in respect of a disposition in virtue of which it demands the ultimate form, as in the generation of a man according to the teaching of faith, or in all other generations according to the opinions of Plato and Avicenna. But in nature there is no active principle of the resurrection, neither as regards the union of the soul with the body, nor as regards the disposition which is the demand for that union: since such a disposition cannot be produced by nature, except in a definite way by the process of generation from seed. Wherefore even granted a passive potentiality on the part of the body, or any kind of inclination to its union with the soul, it is not such as to suffice for the conditions of natural movement. Therefore the resurrection, strictly speaking, is miraculous and not natural except in a restricted sense, as we have explained.

Reply to Objection 1. Damascene is speaking of those things that are found in all individuals and are caused by the principles of nature. For supposing by a divine operation all men to be made white, or to be gathered together in one place, as happened at the time of the deluge, it would not follow that whiteness or existence in some particular place is a natural property of man.

Reply to Objection 2. From natural things one does not come by a demonstration of reason to know non-natural things, but by the induction of reason one may know something above nature, since the natural bears a certain resemblance to the supernatural. Thus the union of soul and body resembles the union of the soul with God by the glory of fruition, as the Master says (Sent. ii, D, 1): and in like manner the examples, quoted by the Apostle and Gregory, are confirmatory evidences of our faith in the resurrection.

Reply to Objection 3. This argument regards an operation which terminates in something that is not natural but contrary to nature. Such is not the resurrection, and hence the argument is not to the point.

Reply to Objection 4. The entire operation of nature is subordinate to the Divine operation, just as the working of a lower art is subordinate to the working of a higher art. Hence just as all the work of a lower art has in view an end unattainable save by the operation of the higher art that produces the form, or makes use of what has been made by art: so the last end which the whole expectation of nature has in view is unattainable by the operation of nature, and for which reason the attaining thereto is not natural.

Reply to Objection 5. Although there can be no natural movement terminating in a violent rest, there can be a non-natural movement terminating in a natural rest, as explained above.

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