Articulus 2 Article 2 Utrum tempus resurrectionis illud sit occultum Whether the time of our resurrection is hidden? Ad secundum sic proceditur. Videtur quod tempus illud non sit occultum. Quia cuius principium est determinatum et scitum, et finis potest determinate sciri: eo quod omnia mensurantur quadam periodo, ut dicitur in II de Generatione. Sed principium mundi determinate scitur. Ergo et finis ipsius potest determinate sciri. Tunc autem erit tempus resurrectionis et iudicii. Ergo tempus illud non est occultum. Objection 1: It would seem that this time is not hidden. Because when we know exactly the beginning of a thing, we can know its end exactly, since all things are measured by a certain period (On Generation and Corruption 2). Now the beginning of the world is known exactly. Therefore, its end can also be known exactly. But this will be the time of the resurrection and judgment. Therefore, that time is not hidden. Praeterea, Apoc. 12, [6] dicitur quod mulier, per quam Ecclesia significatur, habet locum paratum a Deo, in quo pascatur diebus mille ducentis sexaginta. Daniel etiam 12, [11–12] ponitur determinatus numerus dierum, per quos anni significari videntur, secundum illud Ezech. 4, [6], diem pro anno dedi tibi. Ergo ex sacra Scriptura potest sciri determinate finis mundi et resurrectionis tempus. Obj. 2: Further, it is stated that the woman, who represents the Church, had a place prepared by God, in which she is fed one thousand two hundred sixty days (Rev 12:6). Again, a certain fixed number of days is mentioned, which apparently signify years, according to Ezekiel 4:6: a day for a year I gave to you. Therefore, the time of the end of the world and of the resurrection can be known exactly from Sacred Scripture. Praeterea, status novi Testamenti praefiguratus fuit in veteri Testamento. Sed scimus determinate tempus in quo vetus Testamentum statum habuit. Ergo et potest sciri tempus determinate in quo novum Testamentum statum habebit. Sed novum Testamentum habebit statum usque ad finem mundi: unde dicitur Matth. 28, [20]: ecce, ego vobis cum sum usque ad consummationem saeculi. Ergo potest sciri determinate finis mundi et resurrectionis tempus. Obj. 3: Further, the state of the New Testament was foreshadowed in the Old Testament. Now we know exactly the time wherein the state of the Old Testament endured. Therefore, we can also know exactly the time wherein the state of the New Testament will endure. But the state of the New Testament will last to the end of the world, wherefore it is said: behold, I am with you to the consummation of the world (Matt 28:20). Therefore, the time of the end of the world and of the resurrection can be known exactly. Sed contra: Illud quod est ignoratum ab angelis, est etiam hominibus multo magis occultum: quia ea ad quae homines naturali ratione pertingere possunt, multo limpidius et certius angeli naturali cognitione cognoscunt. Similiter etiam revelationes hominibus non fiunt nisi mediantibus angelis: ut patet per Dionysium, 4 cap. Cael. Hier. Sed angeli nesciunt tempus determinate: ut patet Matth. 24, [36]: de die illa et hora nemo scit, neque angeli caelorum. Ergo illud est hominibus occultum. On the contrary, That which is unknown to the angels will be much more unknown to men: because those things to which men attain by natural reason are much more clearly and certainly known to the angels by their natural knowledge. Moreover, revelations are not made to men save by means of the angels, as Dionysius asserts (On the Heavenly Hierarchies 4). Now the angels have no exact knowledge of that time, as appears from Matthew 24:36: of that day and hour no one knows, nor the angels of heaven. Therefore, that time is hidden from men. Praeterea, Apostoli fuerunt magis conscii secretorum Dei quam alii sequentes: quia, ut dicitur Rom. 8, [23], ipsi primitias Spiritus habuerunt; Glossa, tempore prius et ceteris abundantius. Sed eis de hoc ipso quaerentibus dictum est, Act. 1, [7]: non est vestrum nosse tempora vel momenta quae posuit Pater in potestate sua. Ergo multo magis est aliis occultum. Further, The apostles were more cognizant of God’s secrets than others who followed them, because they had the first-fruits of the spirit (Rom 8:23)—before others in point of time and more abundantly, as a Gloss observes. And yet when they questioned our Lord about this very matter, he answered them: it is not for you to know the times or moments which the Father has put in his own power (Acts 1:7). Much more, therefore, is it hidden from others. Respondeo dicendum quod, sicut Augustinus dicit, in libro Octoginta trium Quaest., aetas ultima humani generis, quae incipit ab adventu Domini usque ad finem saeculi, quibus generationibus computetur incertum est: sicut etiam senectus, quae est ultima aetas hominis, non determinatum habet tempus secundum mensuram aliarum, cum quandoque sola tantum teneat temporis quantum omnes aliae aetates. I answer that, As Augustine says (Eighty-three Questions 58), as to the last age of the human race, which begins from our Lord’s coming and lasts until the end of the world, it is uncertain of how many generations it will consist: even so old age, which is man’s last age, has no fixed time according to the measure of the other ages, since sometimes alone it lasts as long a time as all the others. Huius autem ratio est quia determinatus numerus futuri temporis sciri non potest nisi vel per revelationem, vel per naturalem rationem. Tempus autem quod erit usque ad resurrectionem, numerari non potest naturali ratione. Quia simul erit resurrectio et finis motus caeli, ut dictum est. Ex motu autem accipitur numerus omnium quae determinato tempore per naturalem rationem futura praevidentur. Ex motu autem caeli non potest cognosci finis eius: quia, cum sit circularis, ex hoc ipso habet quod secundum naturam suam possit in perpetuum durare. Unde naturali ratione tempus quod erit usque ad resurrectionem, numerari non potest. The reason of this is because the exact length of future time cannot be known except either by revelation or by natural reason: and the time until the resurrection cannot be reckoned by natural reason, because the resurrection and the end of the heavenly movement will be simultaneous, as stated above (A. 1). And all things that are foreseen by natural reason to happen at a fixed time are reckoned by movement: and it is impossible from the movement of the heaven to reckon its end, for since it is circular, it is for this very reason able by its nature to endure forever. Hence the time between this and the resurrection cannot be reckoned by natural reason. Similiter nec per revelationem haberi potest: ideo ut omnes semper sint solliciti et praeparati ad Christo occurrendum. Et propter hoc etiam Apostolis de hoc quaerentibus respondit, Act. 1: non est vestrum nosse tempora vel momenta quae Pater posuit in sua potestate; in quo, ut Augustinus dicit, XVIII de Civ. Dei 8, omnium de hac re calculantium digitos resolvit et quiescere iubet. Quod enim Apostolis quaerentibus noluit indicare, nec aliis revelabit. Similarly, it cannot be known by revelation, so that all may be on the watch and ready to meet Christ: and for this reason when the apostles asked him about this, Christ answered: it is not for you to know the times or moments which the Father has put in his own power (Acts 1:7), whereby, as Augustine says (The City of God 28.53): he scatters the fingers of all calculators and bids them be still. For what he refused to tell the apostles, he will not reveal to others. Unde omnes illi qui tempus praedictum numerare voluerunt hactenus, falsiloqui sunt inventi. Therefore, all those who have been misled to reckon the aforesaid time have so far proved to be untruthful; Quidam enim, ut Augustinus dicit ibidem, dixerunt ab ascensione Domini usque ad ultimum eius adventum quadringentos annos posse compleri; alii quingentos; alii mille. Quorum falsitas patet. Et similiter patebit eorum qui adhuc computare non cessant. for some, as Augustine says (The City of God 28.53), stated that from our Lord’s Ascension to his last coming 400 years would elapse, others 500, others 1,000. The falseness of these calculators is evident, as will likewise be the falseness of those who still do not cease to calculate. Ad primum ergo dicendum quod eorum quorum finis cognoscitur principio noto, oportet mensuram esse nobis cognitam. Et ideo, cognito principio alicuius rei cuius duratio mensuratur motu caeli, possumus cognoscere eius finem eo quod motus caeli est nobis notus. Sed mensura durationis motus caeli est sola divina dispositio, quae est nobis occulta. Et ideo, quantumcumque sciamus principium, finem scire non possumus. Reply Obj. 1: When we know a thing’s beginning and also its end, it follows that its measure is known to us: wherefore if we know the beginning of a thing the duration of which is measured by the movement of the heaven, we are able to know its end, since the movement of heaven is known to us. But the measure of the duration of the heavenly movement is God’s ordinance alone, which is unknown to us. Therefore, however much we may know its beginning, we are unable to know its end. Ad secundum dicendum quod per mille ducentos sexaginta dies, de quibus fit mentio in Apoc. 12, significatur omne tempus in quo Ecclesia durati et non determinatus aliquis numerus annorum. Et hoc ideo quia praedicatio Christi, super quam fundatur Ecclesia, duravit tribus annis cum dimidio, quod tempus fere continet aequalem numerum dierum numero praedicto. Reply Obj. 2: The one thousand two hundred sixty days mentioned in Revelation 12:6 denote all the time during which the Church endures, and not any definite number of years. The reason whereof is because the preaching of Christ, on which the Church is built, lasted three years and a half, which time contains almost an equal number of days as the aforesaid number. Et similiter etiam numerus eorum qui in Daniele ponuntur, non est referendus ad numerum aliquem annorum qui sunt usque ad finem mundi, vel usque ad praedicationem Antichristi: sed debet referri ad tempus quo praedicabit et quo persecutio eius durabit. And similarly, the number of days appointed by Daniel does not refer to a number of years to elapse before the end of the world or until the preaching of Antichrist, but to the time of Antichrist’s preaching and the duration of his persecution. Ad tertium dicendum quod, quamvis status novi Testamenti in generali sit praefiguratus per statum veteris Testamenti, non tamen oportet quod singula respondeant singulis: praecipue cum in Christo omnes figurae veteris Testamenti fuerint completae. Et ideo Augustinus, XVIII de Civ. Dei, respondet quibusdam qui volebant accipere numerum persecutionum quas Ecclesia passa est secundum numerum plagarum Aegypti, dicens: ego per illas res gestas in Aegypto istas persecutiones prophetice significatas esse non arbitror: quamvis ab eis qui hoc putant, exquisite et ingeniose illa singula his singulis comparata videantur, non prophetico spiritu, sed coniectura mentis humanae, quae aliquando ad verum pervenit, aliquando fallitur. Reply Obj. 3: Although the state of the New Testament in general is foreshadowed by the state of the Old Testament it does not follow that individuals correspond to individuals: especially since all the figures of the Old Testament were fulfilled in Christ. Hence Augustine (The City of God 28.52) answers certain persons who wished to liken the number of persecutions suffered by the Church to the number of the plagues of Egypt, in these words: I do not think that the occurrences in Egypt were in their signification prophetic of these persecutions, although those who think so have shown nicety and ingenuity in adapting them severally the one to the other, not indeed by a prophetic spirit, but by the guess-work of the human mind, which sometimes reaches the truth and sometimes not. Et similiter videtur esse de dictis Abbatis Ioachim, qui per tales coniecturas de futuris aliqua vera praedixit, et in aliquibus deceptus fuit. The same remarks would seem applicable to the statements of Abbot Joachim, who by means of such conjectures about the future foretold some things that were true, and in others was deceived. Articulus 3 Article 3 Utrum resurrectio futura sit in noctis tempore Whether the resurrection will take place at night-time? Ad tertium sic proceditur. Videtur quod resurrectio non erit in noctis tempore. Quia resurrectio non erit donec atteratur caelum, ut dicitur Iob 14, [12]. Sed, cessante motu caeli, quod dicitur eius attritio, non erit tempus, neque nox neque dies. Ergo resurrectio non erit in nocte. Objection 1: It would seem that the resurrection will not be at night-time. For the resurrection will not be till the heavens be broken (Job 14:12). Now when the heavenly movement ceases, which is signified by its breaking, there will be no time, neither night nor day. Therefore, the resurrection will not be at night-time. Praeterea, finis uniuscuiusque rei debet esse perfectissimus. Sed tunc erit finis temporis: unde in Apoc. [10, 6] dicitur quod tempus amplius non erit. Ergo tunc debet esse tempus in sua optima dispositione. Et ita debet esse dies. Obj. 2: Further, the end of a thing ought to be most perfect. Now the end of time will be then: wherefore it is said that time shall be no longer (Rev 10:6). Therefore, time ought to be then in its most perfect disposition, and consequently it should be the daytime. Praeterea, qualitas temporis debet respondere his quae geruntur in tempore: unde Ioan. 13, [30] fit mentio de nocte quando ludas exivit a consortio lucis. Sed tunc erit perfecta manifestatio omnium quae nunc latent; quia, cum venerit Dominus, illuminabit abscondita tenebrarum et, manifestabit consilia cordium, ut dicitur I Cor. 4, [5]. Ergo debet esse in die. Obj. 3: Further, the time should be such as to be adapted to what is done therein: wherefore the night is mentioned as being the time when Judas went out from the fellowship of the light. Now, all things that are hidden at the present time will then be made most manifest, because when the Lord shall come he will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts (1 Cor 4:5). Therefore, it ought to be during the day. Sed contra: Resurrectio Christi est exemplar nostrae resurrectionis. Sed resurrectio Christi fuit in nocte, ut Gregorius dicit, in Homilia Paschali. Ergo et nostra resurrectio erit tempore nocturno. On the contrary, Christ’s resurrection is the exemplar of ours. Now Christ’s resurrection was at night, as Gregory says in a homily for Easter (XXI in Evang.). Therefore, our resurrection will also be at night-time. Praeterea, adventus Domini comparatur adventui furis in domum, ut patet Luc. 12, [39–40]. Sed fur in tempore noctis in domum venit. Ergo et Dominus tempore nocturno veniet. Sed veniente ipso fiet resurrectio, ut dictum est. Ergo fiet resurrectio in tempore nocturno. Further, The coming of our Lord is compared to the coming of a thief into the house (Luke 12:39–40). But the thief comes to the house at night-time. Therefore, our Lord will also come in the night. Now, when he comes the resurrection will take place, as stated above (Q. 76, A. 2). Therefore, the resurrection will be at night-time. Respondeo dicendum quod determinata hora temporis qua fiet resurrectio, sciri pro certo non potest, ut patet in littera. Tamen satis probabiliter a quibusdam dicitur quod resurrectio erit quasi in crepuscolo, sole existente in oriente et luna in occidente: quia in tali dispositione sol et luna creduntur esse creata; ut sic eorum circulatio compleatur penitus per reditum ad idem punctum. Unde de Christo dicitur quod tali hora resurrexit. I answer that, The exact time and hour at which the resurrection will be cannot be known for certain, as stated in the text (Sentences IV, D. 43). Nevertheless some assert with sufficient probability that it will be towards the twilight, the moon being in the east and the sun in the west; because the sun and moon are believed to have been created in these positions, and thus their revolutions will be altogether completed by their return to the same point. Wherefore it is said that Christ arose at such an hour. Ad primum ergo dicendum quod, quando resurrectio erit, non erit tempus, sed finis temporis: quia in eodem instanti in quo cessabit motus caeli, erit resurrectio mortuorum, Et tamen erit situs siderum secundum dispositionem qua se habent nunc in aliqua determinata hora. Et secundum hoc dicitur resurrectio futura tali vel tali hora. Reply Obj. 1: When the resurrection occurs, it will not be time but the end of time; because at the very instant that the heavens will cease to move, the dead will rise again. Nevertheless, the stars will be in the same position as they occupy now at any fixed hour: and accordingly it is said that the resurrection will be at this or that hour. Ad secundum dicendum quod optima dispositio temporis dicitur esse in meridie propter illuminationem solis. Sed tunc civitas Dei non egebit neque sole neque luna, quia claritas Dei illuminabit eam, ut dicitur Apoc. [22, 5]. Et ideo quantum ad hoc non refert utrum in die vel in nocte resurrectio fiat. Reply Obj. 2: The most perfect disposition of time is said to be midday, on account of the light given by the sun. But then the city of God will need neither sun nor moon, because the glory of God will enlighten it (Rev 22:5). Wherefore in this respect it matters not whether the resurrection be in the day or in the night. Ad tertium dicendum quod tempori illi congruit manifestatio quantum ad ea quae tunc gerentur, et occultatio quantum ad determinationem ipsius temporis. Et ideo utrumque congrue fieri potest: ut scilicet sit resurrectio in die vel in nocte. Reply Obj. 3: That time should be adapted to manifestation as regards the things that will happen then, and to secrecy as regards the fixing of the time. Hence either may happen fittingly, namely, that the resurrection be in the day or in the night. Articulus 4 Article 4 Utrum resurrectio futura sit subito vel successive Whether the resurrection will happen suddenly or by degrees? Ad quartum sic proceditur. Videtur quod resurrectio non fiet subito, sed successive. Quia Ezech. 37 praenuntiatur resurrectio mortuorum: ubi dicitur [7–8], accesserunt ossa ad ossa, et vidi, et ecce, super ea nervi et carnes ascenderunt, et extenta est in eis cutis desuper, et spiritum non habebant. Ergo reparatio corporum praecedet tempore coni unctionem animarum. Et sic resurrectio non erit subita. Objection 1: It would seem that the resurrection will not happen suddenly but by degrees. For the resurrection of the dead is foretold where it is written: the bones came together, bone to its bone; and as I looked, there were sinews on them, and flesh had come upon them, and skin had covered them; but there was no breath in them (Ezek 37:7–8). Therefore, the restoration of the bodies will precede in time their reunion with the souls, and thus the resurrection will not be sudden. Praeterea, illud ad quod exiguntur plures actiones se consequentes, non potest subito fieri. Sed ad resurrectionem exiguntur plures actiones se consequentes: scilicet collectio cinerum, reformatio corporis, et infusio animae. Ergo resurrectio non fiet subito. Obj. 2: Further, a thing does not happen suddenly if it require several actions following one another. Now the resurrection requires several actions following one another: namely, the gathering of the ashes, the refashioning of the body, and the infusion of the soul. Therefore, the resurrection will not be sudden. Praeterea, omnis sonus tempore mensuratur. Sed sonus tubae erit causa resurrectionis, ut dictum est. Ergo resurrectio fiet in tempore, et non subito. Obj. 3: Further, all sound is measured by time. Now the sound of the trumpet will be the cause of the resurrection, as stated above (Q. 76, A. 2). Therefore, the resurrection will take time and will not happen suddenly. Praeterea, nullus motus localis potest esse subito, ut dicitur in libro de Sensu et Sensato. Sed ad resurrectionem exigitur aliquis motus localis in collectione cinerum. Ergo non fiet subito. Obj. 4: Further, no local movement can be sudden, as stated in On Sense and the Sensed 7. Now the resurrection requires local movement in the gathering of the ashes. Therefore, it will not happen suddenly. Sed contra: Est quod dicitur I Cor. 15, [51–52]: omnes quidem resurgemus in momento, in ictu oculi. Ergo resurrectio erit subito. On the contrary, 1 Corinthians 15:51–52 says: we shall all indeed rise again in a moment, in the twinkling of an eye. Therefore, the resurrection will be sudden. Praeterea, virtus infinita subito operatur. Sed, sicut Damascenus dicit: crede resurrectionem futuram divina virtute, de qua constat quod sit infinita. Ergo resurrectio fiet subito. Further, Infinite power works suddenly. But the Damascene says (On the Orthodox Faith 4): you shall believe in the resurrection to be wrought by the power of God, and it is evident that this is infinite. Therefore, the resurrection will be sudden.