Lectio 6
Lecture 6
Qualitas corporis resurrectionis
Quality of the resurrected body
15:39 Non omnis caro, eadem caro: sed alia quidem hominum, alia vero pecorum, alia volucrum, alia autem piscium. [n. 975]
15:39 All flesh is not the same flesh: but one is the flesh of men, another of beasts, other of birds, another of fishes. [n. 975]
15:40 Et corpora caelestia, et corpora terrestria: sed alia quidem caelestium gloria, alia autem terrestrium. [n. 977]
15:40 And there are bodies celestial and bodies terrestrial: but, one is the glory of the celestial, and another of the terrestrial. [n. 977]
15:41 Alia claritas solis, alia claritas lunae, et alia claritas stellarum. Stella enim a stella differt in claritate: [n. 978]
15:41 One is the glory of the sun, another the glory of the moon, and another the glory of the stars. For star differs from star in glory. [n. 978]
15:42 sic et resurrectio mortuorum. Seminatur in corruptione, surget in incorruptione. [n. 979]
15:42 So also is the resurrection of the dead. It is sown in corruption: it shall rise in incorruption. [n. 979]
15:43 Seminatur in ignobilitate, surget in gloria: seminatur in infirmitate, surget in virtute: [n. 981]
15:43 It is sown in dishonor: it shall rise in glory. It is sown in weakness: it shall rise in power. [n. 981]
975. Hic Apostolus ponit exemplum de diversitate qualitatis corporis resurgentis in diversis speciebus. Et
975. Here the Apostle presents an example of the diverse qualities of a rising body in diverse species.
primo comparando caelestia ad terrestria;
First, by comparing heavenly to earthly bodies;
secundo terrestria ad caelestia, ibi sunt corpora caelestia, etc.;
second, earthly to heavenly, at and there are bodies celestial;
tertio corpora caelestia ad invicem, ibi alia claritas, et cetera.
third, celestial bodies to each other, at one is the glory of the sun.
976. Quia posset aliquis dicere: quomodo est possibile quod mortui resumant corpus et carnem, si non sint habituri eamdem corporis qualitatem? Ideo ad hoc excludendum introducit diversas qualitates corporis et carnis, ut sic manifestum sit quod non oportet, si non erit eadem qualitas, quod non resumatur idem corpus, vel eadem caro. Dicit ergo primo quod non omnis caro est eadem caro, secundum formam, sed alia est caro hominum, alia piscium, alia pecorum, alia volucrum, et cetera. Et similiter est alia morientis, et alia resurgentis.
976. Because someone could say: how is it possible that the dead re-assume their body and flesh, if they are not to have possession of the same bodily qualities? Therefore, to exclude this he introduces diverse qualities of body and flesh, so that it will be clear that it is not fitting, if the quality will not be the same, that the same body be re-assumed or the same flesh. He says, therefore: all flesh is not the same flesh according to form, but one is the flesh of men, another of beasts, another of birds, another of fishes. Similarly there is one for the dying and another for the rising.
Sicut autem exemplum superius inductum de semine et pullulatione deficiebat in hoc quod in seminatione et pullulatione non est idem numero, nec eaedem qualitates, ita haec exempla deficiunt, quia in his exemplis nec est eadem species, nec eadem qualitas. Sed caro hominis resurgentis est eadem secundum speciem cum carne morientis, sed tamen erit alia secundum qualitatem. Erit enim eiusdem naturae, sed alterius gloriae, ut Gregorius de corpore Christi dicit.
But just as the example given above about the seed and the sprout failed, inasmuch in planting seed and in sprouting there is not the same thing numerically nor the same quality, so these examples fall short, because in these examples there is neither the same species nor the same qualities. But the flesh of a rising man is the same specifically as the dying flesh, but it will be different in its qualities. For it will be of the same nature but of another glory, as Gregory says of the body of Christ.
Si quis autem haec quae dicta sunt, ad diversum statum resurgentium referre vellet, posset dici quod per homines intelliguntur boni secundum rationem viventes, secundum illud Ez. XXXIV, 31: vos autem greges mei, greges pascuae meae, homines estis. Per pecora vero intelliguntur luxuriosi, secundum illud II Petr. II, 12: hi vero velut irrationabilia pecora, et cetera. Per volucres, superbi, per pisces, cupidi, secundum illud Ps. VIII, v. 9: volucres caeli et pisces maris, et cetera.
If anyone should wish to refer what has been said to a different state of those who rise, it could be said that by men are understood good men living according to reason: and you are my sheep, the sheep of my pasture, and I am your God (Ezek 34:31). By animals are understood the lustful: but these like irrational animals . . . will be destroyed (2 Pet 2:12). By birds, the proud; by fish, the greedy: the birds of the air and the fish of the sea (Ps 8:8).
977. Ad idem autem introducit diversitatem caelestium et terrestrium corporum, cum subdit: sunt corpora caelestia, ut sol et luna et huiusmodi, et sunt corpora terrestria, ut ignis, aqua, etc.; sed alia quidem est gloria, id est pulchritudo et decor, caelestium corporum, alia autem terrestrium, Eccli. XLIII, v. 10: species caeli gloria stellarum.
977. For the same reason he introduces the diversity of heavenly and earthly bodies, when he says: there are bodies celestial, as the sun and moon and so on, and there are bodies terrestrial, as fire, water and so on. But, one is the glory, i.e., the beauty and splendor, of the celestial bodies is one and another of the terrestrial: the glory of the stars is the beauty of heaven (Sir 44:9).
Et possunt per caelestia corpora intelligi contemplativi. Phil. III, 20: nostra conversatio in caelis est. Per terrestria activi, qui circa terrena occupantur; unde Marthae dictum est, Lc. X, 41: turbaris erga plurima.
Again, by celestial bodies can be understood contemplatives: our commonwealth is in heaven (Phil 3:20); by the terrestrial the actives, who are occupied with earthly things. Hence it is said to Martha: you are concerned about many things (Luke 10:41).
978. Et ad idem ulterius introducit diversam qualitatem caelestium corporum, cum dicit alia claritas solis, et cetera. Similiter inter stellas est differentia, stella enim differt, et cetera.
978. For the same purpose he further introduces the diverse qualities of celestial bodies, when he says, one is the glory of the sun, another the glory of the moon. Similarly, there is a difference among the stars, for star differs from star in glory.
Et potest intelligi per solem Christus, Mal. ult.: orietur vobis timentibus nomen meum sol iustitiae, et cetera. Per lunam Beata Virgo, de qua Cant. VI, 9: pulchra ut luna. Per stellas ad invicem ordinatas, caeteri sancti. Iudic. V, 20: stellae manentes in ordine suo, et cetera.
Furthermore, by the sun can be understood Christ: but for you who fear my name the sun of righteousness shall rise (Mal 4:2); by the moon, the Blessed Virgin: fair as the moon (Song 6:10); by the stars mutually situated, the other saints: the stars from their courses (Judg 5:20).
979. Consequenter cum dicit sic erit resurrectio mortuorum, adaptat praedicta exempla ad resurrectionem mortuorum.
979. Then when he says, so also is the resurrection of the dead, he adapts the above examples to the resurrection of the dead.
Nec intelligendum est, quantum ad litteralem expositionem, quod Apostolus hoc dicat ad designandum in resurgentibus generis diversitatem, propter id quod praemiserat stella differt, et cetera. Sed hoc refert ad omnia praecedentia, ut ostendatur ex omnibus praemissis, quod sicut in rebus inveniuntur diversae qualitates corporum, ita erit diversa qualitas resurgentium a qualitate morientium. Unde sequitur seminatur corpus, et cetera. Ubi Apostolus maxime ostendit aliam esse qualitatem corporis morientis, et corporis resurgentis.
It should not be supposed as to the literal explanation that the Apostles is saying this to indicate a diversity of genus in those rising, just because he had stated, star differs from star. But this refers to all the preceding, that it might be shown from all the foregoing that just as in things are found diverse qualities in bodies, so there will be a quality of the rising diverse from the quality of the dying. Hence, he continues, it is sown. Here the Apostle especially shows that the quality of a dying body is one thing and that of the rising body another.
980. Et agit hic de corpore resurgente glorioso, cuius propriae qualitates dotes corporis gloriosi dicuntur. Quae quidem sunt quatuor, quas hic Apostolus tangit.
980. And he is dealing here with the glorified rising body, whose distinctive qualities are called the marks of the glorified body. These marks are four which the Apostle touches on here.
Primo enim tangit dotem impassibilitatis, cum dicit seminatur in corruptione, et cetera. Et quamvis seminatio accipi posset pro prima corporis origine, secundum quod generatur ex semine, tamen convenientius est, secundum intellectum apostoli, ut seminatio referatur ad mortem et sepulturam, ut respondeat ei quod supra dictum est: quod seminas non vivificatur, nisi prius moriatur.
First, he touches on the mark of incapacity of suffering, when he says: it is sown in corruption. And all the sowing can be taken for the first origin of the body, inasmuch as it is generated from seed. Yet it is more fitting according to the mind of the Apostle that sowing be referred to death and burial to correspond to what was said above: that which you sow is not quickened except it die first (2 Cor 15:36).
Dicitur autem mors et resolutio, seminatio, non quod in corpore mortuo, vel in cineribus ex eo resolutis sit aliqua virtus ad resurrectionem, sicut est virtus activa in semine ad generationem; sed quia a Deo talis ordinatio est deputata, ut ex eo iterato reformetur corpus humanum. Sic igitur corpus humanum, quando seminatur, id est, quando moritur, est in corruptione, id est secundum suam proprietatem est corruptioni subiectum, secundum illud Rom. VIII, 10: corpus quidem mortuum est propter peccatum.
Death, however, is called both a dissolution and a sowing, not that in a dead body or in the dust dissolved from it there is some power for rising, as there is an active power in seed for generation; but because from God such an ordination was directed that from it a human body be formed again. Thus, therefore, the human body, when it is sown, i.e., when it dies, is in corruption, i.e., according to its own properties it is subjected to corruption, as it says in Romans: your bodies are dead because of sin (Rom 8:10).
Sed resurget in incorruptione. Dicitur autem hic incorruptio, non solum ad excludendum separationem animae a corpore, quia hanc incorruptionem et corpora damnatorum habebunt, sed ad excludendum tam mortem quam quamlibet noxiam passionem, sive ab interiori, sive ab exteriori. Et quantum ad hoc intelligitur impassibilitas corporis gloriosi, secundum illud Apoc. VII, 16: non esurient, neque sitient amplius, et cetera.
It shall rise in incorruption. Here he says incorruption not only to exclude separation of the soul and the body, because even the bodies of the damned will have this imperishability, but to exclude both death or any harmful suffering either from within or from without. And in regard to this is the imperishability of the glorified understood: they shall hunger no more, neither thirst any more (Rev 7:16).
981. Secundo tangit dotem claritatis, cum dicit seminatur in ignobilitate, id est corpus quod ante mortem, et in morte est deformitatibus et miseriis multis subiectum, secundum illud Iob XIV, 1: homo natus de muliere, et cetera. Sed resurget in gloria, quae claritatem significat, ut Augustinus dicit Super Ioannem. Erunt enim corpora sanctorum clara et fulgentia, secundum illud Matth. XIII, v. 43: fulgebunt iusti, sicut sol, et cetera.
981. Second, he touches on the mark of clarity, when he says: it is sown in dishonor, i.e., the body, which before death was subject to many deformities and miseries: man that is born of a woman is of few days, and full of trouble (Job 14:1). It shall rise in glory, which signifies clarity, as Augustine says (On John). For the bodies of the saints will be clear and shining: the righteous will shine as the sun in the kingdom of their Father (Matt 14:43).
982. Tertio tangit dotem agilitatis, cum dicit seminatur in infirmitate, id est, corpus animale, quod ante mortem est infirmum et tardum, et ab anima non facile mobile, secundum illud Sap. IX, 15: corpus quod corrumpitur aggravat animam. Sed surget in virtute, quia scilicet fiet ut ex tanta virtute ab anima moveri possit, ut in nullo difficultatem ad motum exhibeat, quod ad dotem agilitatis pertinet. Tanta enim erit ibi facilitas, quanta felicitas, ut Augustinus dicit. Unde dicitur Sap. III, 7 de iustis: fulgebunt iusti, et tamquam scintillae in arundineto discurrent. Et Is. XL, 31: qui sperant in Domino habebunt fortitudinem, assument pennas, et cetera.
982. Third, he touches on the mark of agility, when he says, it is sown in weakness, i.e., the animal body, which before death is weak and slow and not easily moved by the soul: a perishable body weighs down the soul (Wis 9:15). It shall rise in power, namely, because it will come to pass that from such strength it can be moved by the soul and in no case will it show difficulty being moved, which pertains to the mark of agility. For there will be as much facility as felicity, as Augustine says. Hence it is said: the just will shine forth and will run like sparks through the stubble (Wis 3:7); they who wait for the Lord shall renew their strength, they shall mount up with wings like eagles, they shall run and not be weary, they shall walk and not faint (Isa 40:31).
983. Quarto tangit dotem subtilitatis, cum dicit seminatur corpus animale, et cetera. Quam quidam ad hoc referre volunt quod corpori glorioso secundum hanc dotem competat ut possit simul esse cum corpore non glorioso in eodem loco.
983. Fourth, he touches on the mark of subtility, when he says, it is sown a natural body: it shall rise a spiritual body (1 Cor 15:44). In virtue of this mark some desire that it belongs to a glorified body to be able to exist in the same place with a body not glorified.
Quod quidem sustineri posset, si corpori secundum statum praesentem competeret, quod non posset simul cum alio corpore esse in eodem loco secundum aliquid quod a corpore removeri posset.
This can indeed be sustained, if it belonged to a body in the present state that it could be in the same place at the same time with another body in virtue of something which could be removed from the body.
Nunc autem si diligenter consideretur, quod secundum hoc nihil aliud corpori competit nisi secundum quod habet dimensiones corporales. Unde videmus corpora quantumcumque subtilia, non compati secum alia corpora, ut patet in aere et in igne; et, ulterius, si essent corpora separata omnino absque materia, sicut quidam posuerunt, non possent simul cum corporibus naturalibus esse in eisdem locis, ut Philosophus dicit. Remanentibus igitur dimensionibus in quocumque corpore, est contra suam naturam quod sit cum alio corpore in eodem loco. Unde si hoc aliquando contingit, erit ex miraculo. Propter quod Gregorius et Augustinus miraculo adscribunt quod corpus Christi ad discipulos ianuis clausis intravit. Nulla enim virtus terminata potest facere miraculum, hoc enim solius Dei est. Relinquitur ergo quod esse simul cum alio corpore in eodem loco, non possit esse ex dote seu ex qualitate corporis gloriosi.
But now, if it is examined closely, it will be seen that according to this nothing else belongs to the body, except inasmuch as it has bodily dimensions. Hence, we see that bodies, no matter how subtle, do not allow other bodies to be with them, as is evident in air and fire; and furthermore, if there were separated bodies absolutely without matter, as some supposed, they could not exist with natural bodies at the same time in the same place, as the Philosopher says. Therefore, as long as dimensions remain in a body, it is against its nature to be with another body in the same place. Hence, if this happens sometimes, it will be from a miracle. For this reason Gregory and Augustine ascribe to a miracle Christ’s entering the room of the disciples, while the door was closed. For no limited power can perform a miracle, because this belongs to God alone. It follows, then, that to be in the same place at the same time with another body cannot be due to a quality of a glorified body.
Non tamen negandum est quin corpus gloriosum possit esse simul cum alio corpore in eodem loco, quia corpus Christi post resurrectionem intravit ad discipulos ianuis clausis, cui corpus nostrum in resurrectione conformandum speramus; sed sicut corpus Christi hoc habuit non ex proprietate corporis, sed ex virtute divinitatis unitae, ita corpus cuiuslibet alterius sancti hoc habebit non ex dote, sed ex virtute divinitatis existentis in eo. Per quem modum corpus Petri habuit quod ad umbram eius sanarentur infirmi, non per aliquam proprietatem ipsius.
However, it must not be denied that a glorified body can be with another body at the same time in the same place, because the body of Christ after the resurrection entered where the disciples were, while the door was shut, to whom we hope our bodies will be conformed in the resurrection. But just as the body of Christ had this not from a property of his body, but in virtue of the divinity united, so the body of whatever one of the saints has this, not as given, but in virtue of the divinity existing in it. In this manner the body of Peter had the power that the sick be healed by his shadow, not through any property of his own.
984. Est ergo dicendum quod ad dotem subtilitatis pertinet quod hic Apostolus tangit dicens seminatur corpus animale, surget spirituale. Quod quidam male intelligentes, dixerunt quod corpus in resurrectione vertetur in spiritum, et erit simile aeri aut vento, qui spiritus dicitur. Quod maxime excluditur per illud quod ad apostolos dicitur Lc. ult.: palpate et videte, quia spiritus, et cetera. Unde et hic Apostolus non dicit quod resurgat spiritus, sed spirituale corpus. Ergo in resurrectione spirituale erit, non spiritus, sicut nunc est animale, non anima.
984. Therefore it must be said that what the Apostle touches on here pertains to the mark of subtility, when he says, it is sown a natural body: it shall rise a spiritual body (1 Cor 15:44). Some have interpreted this badly and said that in the resurrection the body is changed into a spirit and will be similar to air or the wind, which is called a spirit. This is particularly excluded by what was said to the apostles: handle me, and see; for a spirit has not flesh and bones as you see that I have (Luke 24:39). Hence, also, the Apostle does not say that a spirit will rise, but a spiritual body. Therefore, in the resurrection it will be spiritual, not a spirit, just as now it is animal, not soul.
985. Ad horum autem differentiam cognoscendam considerandum est, quod unum et idem in nobis est quod dicitur et anima et spiritus; sed anima dicitur secundum quod perficit corpus, spiritus autem proprie secundum mentem, secundum quam spiritualibus substantiis assimilamur, secundum illud Eph. c. IV, 23: renovamini spiritu mentis vestrae.
985. To understand the difference between these it should be noted that what is called the soul and what is called the spirit is one and the same in us; but it is called soul, inasmuch as it perfects the body, but spirit in virtue of the mind according to which we are like spiritual substances: be renewed in the spirit of your minds (Eph 4:23).
986. Item considerandum est, quod triplex est differentia potentiarum in anima; quaedam enim potentiae sunt quarum operationes ad bonum corporis ordinantur, sicut generativa, nutritiva, et augmentativa. Quaedam vero sunt, quae quidem corporeis organis utuntur, ut omnes potentiae sensitivae partis; sed earum actus ad corpus non ordinantur directe, sed magis ad perfectionem animae. Quaedam vero sunt potentiae quae neque utuntur corporeis organis, neque directe ad bonum corporis ordinantur, sed magis ad bonum animae, sicut quae pertinent ad intellectivam partem.
986. One should also consider that there is a threefold difference in the powers of the soul. For some powers are such that their activities are directed to the good of the body, i.e., the generative, nutritive and augmentative; some there are that use bodily organs, as the power of the sensitive part, but their activity is not directly ordained to the body, but rather to the perfection of the soul. But there are some powers which neither use bodily organs nor are directly ordained to the good of the body, but more to the good of the soul, as those which pertain to the intellective part.
Primae ergo potentiae pertinent ad animam, inquantum animat corpus; secundae vero maxime pertinent ad animam, inquantum est spiritus; tertiae vero medio modo se habent inter utrasque: quia tamen iudicium de potentia aliqua magis debet sumi ex obiecto et fine, quam ex instrumento, ideo secundae potentiae magis se tenent cum tertiis, quam cum primis.
Therefore, the first powers pertain to the soul inasmuch as it animates the body; the second pertain especially to the soul inasmuch as it is a spirit; but the third are midway between them. Yet because a judgment about a power should be taken more from its object and end than from the instrument, then the second powers are closer to the third than to the first.
987. Item considerandum est quod cum unaquaeque res sit propter suam operationem, corpus ad hoc perficitur ab anima, ut sit subiectum operationibus animae. Nunc autem in statu isto corpus nostrum est subiectum operationibus, quae pertinent ad animam, inquantum est anima, prout generatur et generat, nutritur, crescit et decrescit.
987. Likewise one should consider that since every single thing is for the sake of its own activity, the body is perfected to this by the soul, just as it is the subject of the activities of the soul. Now, however, in this state our body is the subject of activities which belong to the soul, as far as it is the soul, according as it is generated and generates, is nourished, grows and decreases.
Quantum autem ad spirituales animae operationes, corpus, licet aliquo modo subserviat, tamen multum impedimentum affert, quia corpus quod corrumpitur aggravat animam, ut dicitur Sap. IX, 5. Sed in statu resurrectionis cessabunt operationes animales a corpore, quia non erit generatio, nec augmentum aut nutrimentum, sed corpus absque aliquo impedimento et fatigatione incessanter serviet animae ad spirituales operationes eius, secundum illud Ps. LXXXIII, 5: beati qui habitant in domo tua, Domine, et cetera. Sicut ergo nunc est corpus nostrum animale, tunc vero erit spirituale.
However, as to the spiritual activities of the soul, the body, although subject in another way, nevertheless causes much impediment, because a perishable body weighs down the soul (Wis 9:5). But in the resurrected state the animal activities by the body will cease, because there will be no generation, or growth or nourishment, but the body without any impediment and weariness will unceasingly serve the soul in its spiritual activities: blessed are those who dwell in your house, Lord (Ps 84:4). Therefore, just as our body is now animal, then it will be truly spiritual.