Greco-Christian stream·Opera Omnia Sancti Thomae (Complete Works of Thomas Aquinas)·Summa Theologiae·Tertia Pars·Q56. The causality of Christ's Resurrection
Source context
- Theme
- causal efficacy of Christ's Resurrection for the justification and new life of humanity
Steiner
not engaged in the GA corpus
Cross-tradition
- Pauline theology (1 Corinthians 15; Romans 4:25)Paul's identification of the Resurrection as causally constitutive of justification — not merely its sign — provides the scriptural basis Aquinas systematizes in Q56, establishing a cross-tradition congruence between apostolic proclamation and scholastic causal analysis.
- Greek patristic soteriology (Athanasius, Gregory of Nyssa)Patristic teaching that the risen Christ communicates incorruptibility to the human body through his own glorified flesh shows a structural parallel to Aquinas's instrumental-causality framework in Q56, where the Resurrection acts as efficient cause of the resurrection of souls and bodies.
Q56. The causality of Christ's Resurrection
Article 1
[III.q.56.a.1.arg.1] It would seem that Christ's Resurrection is not the cause of the resurrection of our bodies, because, given a sufficient cause, the effect must follow of necessity. If, then, Christ's Resurrection be the sufficient cause of the resurrection of our bodies, then all the dead should have risen again as soon as He rose.
[III.q.56.a.1.arg.1] Ad primum sic proceditur. 1. Videtur quod spiritualis cognatio matrimonium non impediat. Nihil enim impedit matrimonium, nisi quod contrariatur alicui bono matrimonii. Sed spiritualis cognatio non contrariatur alicui bono matrimonii. Ergo non impedit matrimonium.
[III.q.56.a.1.arg.2] Further, Divine justice is the cause of the resurrection of the dead, so that the body may be rewarded or punished together with the soul, since they shared in merit or sin, as Dionysius says (Eccles. Hier. vii) and Damascene (De Fide Orth. iv). But God's justice must necessarily be accomplished, even if Christ had not risen. Therefore the dead would rise again even though Christ did not. Consequently Christ's Resurrection is not the cause of the resurrection of our bodies.
[III.q.56.a.1.arg.2] 2. Præterea, impedimentum perpetuum matrimonii non potest stare simul cum matrimonio. Sed cognatio spiritualis stat simul aliquando cum matrimonio, ut in Littera dicitur, IV, dist. xlii, sicut cum aliquis in casu necessitatis filium suum baptizat: quia tunc fit uxori suæ spirituali cognatione conjunctus, nec tamen matrimonium separatur. Ergo spiritualis cognatio matrimonium non impedit.
[III.q.56.a.1.arg.3] Further, if Christ's Resurrection be the cause of the resurrection of our bodies, it would be either the exemplar, or the efficient, or the meritorious cause. Now it is not the exemplar cause; because it is God who will bring about the resurrection of our bodies, according to John 5:21: "The Father raiseth up the dead": and God has no need to look at any exemplar cause outside Himself. In like manner it is not the efficient cause; because an efficient cause acts only through contact, whether spiritual or corporeal. Now it is evident that Christ's Resurrection has no corporeal contact with the dead who shall rise again, owing to distance of time and place; and similarly it has no spiritual contact, which is through faith and charity, because even unbelievers and sinners shall rise again. Nor again is it the meritorious cause, because when Christ rose He was no longer a wayfarer, and consequently not in a state of merit. Therefore, Christ's Resurrection does not appear to be in any way the cause of ours.
[III.q.56.a.1.arg.3] 3. Præterea, spiritus unio non transit in carnem. Sed matrimonium est carnalis conjunctio. Ergo cum cognatio spiritualis sit unio spiritus, non potest transire ad matrimonium impediendum.
[III.q.56.a.1.arg.4] Further, since death is the privation of life, then to destroy death seems to be nothing else than to bring life back again; and this is resurrection. But "by dying, Christ destroyed our death" [Preface of Mass in Paschal Time]. Consequently, Christ's death, not His Resurrection, is the cause of our resurrection.
[III.q.56.a.1.arg.4] 4. Præterea, contrariorum non sunt iidem effectus. Sed spiritualis cognatio videtur esse contraria disparitati cultus, cum spiritualis cognatio sit propinquitas proveniens ex datione sacramenti, vel intentione ad idem; disparitas autem cultus consistit in sacramenti carentia, ut prius dictum est. Cum ergo disparitas cultus matrimonium impediat, videtur quod spiritualis cognatio non habeat hunc effectum.
[III.q.56.a.1.sc] on 1 Corinthians 15:12: "Now if Christ be preached, that He rose again from the dead," the gloss says: "Who is the efficient cause of our resurrection."
[III.q.56.a.1.sc] Sed contra, quando aliquod vinculum sanctius est, tanto magis est custodien-dum. Sed vinculum spirituale est sanctius quam corporale. Cum ergo vinculum propinquitatis corporalis matrimonium impediat, videtur etiam quod cognatio spiritualis idem faciat. Præterea, in matrimonio conjunctio animarum est principalior quam conjunctio corporum, quia præcedit ipsam. Ergo multo fortius spiritualis cognatio matrimonium impedire potest quam carnalis.
[III.q.56.a.1.co] As stated in 2 Metaphysics, text 4: "Whatever is first in any order, is the cause of all that come after it." But Christ's Resurrection was the first in the order of our resurrection, as is evident from what was said above (Question 53, Article 3). Hence Christ's Resurrection must be the cause of ours: and this is what the Apostle says (1 Corinthians 15:20-21): "Christ is risen from the dead, the first-fruits of them that sleep; for by a man came death, and by a man the resurrection of the dead."
And this is reasonable. Because the principle of human life-giving is the Word of God, of whom it is said (Psalm 35:10): "With Thee is the fountain of life": hence He Himself says (John 5:21): "As the Father raiseth up the dead, and giveth life; so the Son also giveth life to whom He will." Now the divinely established natural order is that every cause operates first upon what is nearest to it, and through it upon others which are more remote; just as fire first heats the nearest air, and through it it heats bodies that are further off: and God Himself first enlightens those substances which are closer to Him, and through them others that are more remote, as Dionysius says (Coel. Hier. xiii). Consequently, the Word of God first bestows immortal life upon that body which is naturally united with Himself, and through it works the resurrection in all other bodies.
[III.q.56.a.1.co] Respondeo dicendum, quod sicut per carnis propagationem homo accipit esse naturæ, ita per sacramenta accipit esse spirituale gratiae. Unde sicut vinculum quod ex carnis propagatione contrahitur, est homini naturale, in quantum est res quædam naturæ; ita vinculum quod contrahitur ex sacramentorum susceptione, est aliquo modo naturale alicui, in quantum est membrum Ecclesiæ. Et ideo sicut carnalis cognatio impedit matrimonium, ita spiritualis ex Ecclesiæ statuto. Tamen distinguendum est de spirituali cognatione, quia aut pracessit matrimonium, aut sequitur. Si pracessit, impedit contrahendum, et dirimit contractum. Si sequitur, tunc non dirimit vinculum matrimonii; sed quantum ad actum matrimonii est distinguendum, quia aut spiritualis cognatio inducitur causa necessitatis, sicut cum pater baptizat filium in articulo mortis, et tunc non impedit actum matrimonii ex neutra parte: aut inducitur extra casum necessitatis ex ignorantia, et tunc si ille ex cujus actu inducitur, diligentiam adhibuit, est eadem ratio sicut et de primo: aut ex industria extra casum necessitatis, et tunc ille ex cujus actu inducitur, amittit jus petendi debitum: sed tamen debet aliquod reddere, si petatur, quia ex culpa ejus non incommodum debet alius reportare.
[III.q.56.a.1.ad.1] As was stated above, Christ's Resurrection is the cause of ours through the power of the united Word, who operates according to His will. And consequently, it is not necessary for the effect to follow at once, but according as the Word of God disposes, namely, that first of all we be conformed to the suffering and dying Christ in this suffering and mortal life; and afterwards may come to share in the likeness of His Resurrection.
[III.q.56.a.1.ad.1] Ad primum ergo dicendum, quod quam vis spiritualis cognatio non impediat de principalibus bonis matrimonii, tamen impedit aliquod de secundariis bonis, quod est amicitiæ multiplicatio, quia spiritualis cognatio est sufficiens ratio amicitiæ per se: unde oportet quod ad alios per matrimonium familiaritas et amicitia quæratur.
[III.q.56.a.1.ad.2] God's justice is the first cause of our resurrection, whereas Christ's Resurrection is the secondary, and as it were the instrumental cause. But although the power of the principal cause is not restricted to one instrument determinately, nevertheless since it works through this instrument, such instrument causes the effect. So, then, the Divine justice in itself is not tied down to Christ's Resurrection as a means of bringing about our resurrection: because God could deliver us in some other way than through Christ's Passion and Resurrection, as already stated (46, 2). But having once decreed to deliver us in this way, it is evident that Christ's Resurrection is the cause of ours.
[III.q.56.a.1.ad.2] Ad secundum dicendum, quod matrimonium est vinculum perpetuum, et ideo nullum impedimentum superveniens potest ipsum dirimere; et sic quandoque contingit quod matrimonium et matrimonii impedimentum stant simul, non autem si impedimentum præcedit.
[III.q.56.a.1.ad.3] Properly speaking, Christ's Resurrection is not the meritorious cause, but the efficient and exemplar cause of our resurrection. It is the efficient cause, inasmuch as Christ's humanity, according to which He rose again, is as it were the instrument of His Godhead, and works by Its power, as stated above (13, 2,3). And therefore, just as all other things which Christ did and endured in His humanity are profitable to our salvation through the power of the Godhead, as already stated (48, 6), so also is Christ's Resurrection the efficient cause of ours, through the Divine power whose office it is to quicken the dead; and this power by its presence is in touch with all places and times; and such virtual contact suffices for its efficiency. And since, as was stated above (ad 2), the primary cause of human resurrection is the Divine justice, from which Christ has "the power of passing judgment, because He is the Son of Man" (John 5:27); the efficient power of His Resurrection extends to the good and wicked alike, who are subject to His judgment.
But just as the Resurrection of Christ's body, through its personal union with the Word, is first in point of time, so also is it first in dignity and perfection; as the gloss says on 1 Corinthians 15:20-23. But whatever is most perfect is always the exemplar, which the less perfect copies according to its mode; consequently Christ's Resurrection is the exemplar of ours. And this is necessary, not on the part of Him who rose again, who needs no exemplar, but on the part of them who are raised up, who must be likened to that Resurrection, according to Philippians 3:21: "He will reform the body of our lowness, made like to the body of His glory." Now although the efficiency of Christ's Resurrection extends to the resurrection of the good and wicked alike, still its exemplarity extends properly only to the just, who are made conformable with His Sonship, according to Romans 8:29.
[III.q.56.a.1.ad.3] Ad tertium dicendum, quod in matrimonio non est tantum conjunctio corporalis, sed etiam spiritualis, et ideo propinquitas spiritus ei impedimentum præstat, sine hoc quod propinquitas spiritualis transire debeat in carnalem.
[III.q.56.a.1.ad.4] Considered on the part of their efficiency, which is dependent on the Divine power, both Christ's death and His Resurrection are the cause both of the destruction of death and of the renewal of life: but considered as exemplar causes, Christ's death--by which He withdrew from mortal life--is the cause of the destruction of our death; while His Resurrection, whereby He inaugurated immortal life, is the cause of the repairing of our life. But Christ's Passion is furthermore a meritorious cause, as stated above (Question 48, Article 1).
[III.q.56.a.1.ad.4] Ad quartum dicendum, quod non est inconveniens quod duo contraria ad invicem contrarientur eidem, sicut magnum et parvum æquali: et sic disparitas cultus et spiritualis cognatio matrimonio repugnant, quia in uno est major distantia, in altero major propinquitas quam matrimonium requirat: et ideo ex utraque parte matrimonium impeditur.
Article 2
[III.q.56.a.2.arg.1] It would seem that Christ's Resurrection is not the cause of the resurrection of souls, because Augustine says (Tract. xxiii super Joan.) that "bodies rise by His human dispensation, but souls rise by the Substance of God." But Christ's Resurrection does not belong to God's Substance, but to the dispensation of His humanity. Therefore, although Christ's Resurrection is the cause of bodies rising, nevertheless it does not seem to be the cause of the resurrection of souls.
[III.q.56.a.2.arg.1] Ad secundum sic proceditur. 1. Videtur quod per solum baptismum spiritualis propinquitas contrahatur. Sicut enim se habet corporalis cognatio ad corporalem generationem, ita spiritualis ad spiritualem. Sed solus baptismus dicitur spiritualis generatio. Ergo per solum baptismum contrahitur spiritualis cognatio, sicut et per solam generationem carnalem carnalis cognatio.
[III.q.56.a.2.arg.2] Further, a body does not act upon a spirit. But the Resurrection belongs to His body, which death laid low. Therefore His Resurrection is not the cause of the resurrection of souls.
[III.q.56.a.2.arg.2] 2. Præterea, sicut in confirmatione imprimitur character in ordine. Sed ex susceptione ordinis non sequitur spiritualis cognatio. Ergo nec ex confirmatione; et sic solum ex baptismo.
[III.q.56.a.2.arg.3] Further, since Christ's Resurrection is the cause why bodies rise again, the bodies of all men shall rise again, according to 1 Corinthians 15:51: "We shall all indeed rise again." But the souls of all will not rise again, because according to Matthew 25:46: "some shall go into everlasting punishment." Therefore Christ's Resurrection is not the cause of the resurrection of souls.
[III.q.56.a.2.arg.3] 3. Præterea, sacramenta sunt digniora sacramentalibus. Sed ex quibusdam sacramentis spiritualis cognatio non sequitur, sicut patet in extrema unctione. Ergo multo minus ex catechismo, ut quidam dicunt.
[III.q.56.a.2.arg.4] Further, the resurrection of souls comes of the forgiveness of sins. But this was effected by Christ's Passion, according to Apocalypse 1:5: "He washed us from our sins in His own blood." Consequently, Christ's Passion even more than His Resurrection is the cause of the resurrection of souls.
[III.q.56.a.2.arg.4] 4. Præterea, inter sacramentia baptismi multa alia præter catechismum numerantur. Ergo ex catechismo non magis contrahitur spiritualis cognatio, quam ex aliis.
[III.q.56.a.2.sc] The Apostle says (Romans 4:25): "He rose again for our justification," which is nothing else than the resurrection of souls: and on Psalm 29:6: "In the evening weeping shall have place," the gloss says, "Christ's Resurrection is the cause of ours, both of the soul at present, and of the body in the future."
[III.q.56.a.2.co] As stated above, Christ's Resurrection works in virtue of the Godhead; now this virtue extends not only to the resurrection of bodies, but also to that of souls: for it comes of God that the soul lives by grace, and that the body lives by the soul. Consequently, Christ's Resurrection has instrumentally an effective power not only with regard to the resurrection of bodies, but also with respect to the resurrection of souls. In like fashion it is an exemplar cause with regard to the resurrection of souls, because even in our souls we must be conformed with the rising Christ: as the Apostle says (Romans 6:4-11) "Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life": and as He, "rising again from the dead, dieth now no more, so let us reckon that we (Vulgate: 'you')" are dead to sin, that we may "live together with Him."
[III.q.56.a.2.co] Respondeo dicendum, quod circa hoc est triplex opinio. Quidam enim dicunt quod spiritualis regeneratio sicut per septiformem Spiritus sancti gratiam datur, ita per septem efficitur, incipiendo a primo pabulo salis sacrati usque ad confirmationem per episcopum factam, et per quodlibet horum septem spiritualis cognatio contrahitur. Sed illud non videtur rationabile quia cognatio carnalis non contrahitur nisi per actum generationis completum. Unde etiam affinitas non contrahitur nisi facta commixtione seminum, ex qua potest sequi generatio carnalis. Spiritualis autem generatio non perficiur nisi per aliquod sacramentum. Unde non videtur conveniens quod spiritualis cognatio contrahatur nisi per aliquod sacramentum. Et ideo alii dicunt quod per tria tantum sacramenta spiritualis cognatio contrahatur, scilicet per catechismum baptismum et confirmationem. Sed isti propriam vocem videntur ignorare, quia catechismus non est sacramentum sed sacramentale. Et ideo alii dicunt quod tantum per duo sacramenta contrahitur, scilicet per confirmationem et baptismum, et hæc est opinio communior. Tamen de catechismo, horum quidam dicunt quod est de bile impedimentum, quia impedit contrahendum, sed non dirimit contractum.
[III.q.56.a.2.ad.1] Augustine says that the resurrection of souls is wrought by God's Substance, as to participation, because souls become good and just by sharing in the Divine goodness, but not by sharing in anything created. Accordingly, after saying that souls rise by the Divine Substance, he adds: the soul is beatified by a participation with God, and not by a participation with a holy soul. But our bodies are made glorious by sharing in the glory of Christ's body.
[III.q.56.a.2.ad.1] Ad primum ergo dicendum, quod duplex est carnalis nativitas. Prima in utero, in quo adhuc id quod natum est, est adeo debile quod non possit extra exponi sine periculo, et huic nativitati assimilatur regeneratio per baptismum, in quo regeneratur aliquis quasi adhuc fovendus intra uterum Ecclesiæ. Secunda est nativitas ex utero, quando jam quod natum erat in utero, tantum roboratum est quod potest sine periculo exponi exterioribus, quæ nata sunt corrumpere; et huic assimilatur confirmatio, per quam homo roboratus exponitur in publicum ad confessionem nominis Christi. Et ideo congrue per utrumque illorum sacramentorum contrahitur spiritualis cognatio.
[III.q.56.a.2.ad.2] The efficacy of Christ's Resurrection reaches souls not from any special virtue of His risen body, but from the virtue of the Godhead personally united with it.
[III.q.56.a.2.ad.2] Ad secundum dicendum, quod per ordinis sacramentum non fit aliqua regeneratio, sed quædam promotio potesta-tis; et propterea mulier non suscipit ordinem, et sic non potest ex hoc aliquod impedimentum præstari matrimonio. Et ideo talis cognatio non computatur.
[III.q.56.a.2.ad.3] The resurrection of souls pertains to merit, which is the effect of justification; but the resurrection of bodies is ordained for punishment or reward, which are the effects of Him who judges. Now it belongs to Christ, not to justify all men, but to judge them: and therefore He raises up all as to their bodies, but not as to their souls.
[III.q.56.a.2.ad.3] Ad tertium dicendum, quod in catechismo fit quædam professio futuri baptismi, sicut in sponsalibus quædam sponsio futurarum nuptiarum. Unde sicut in sponsalibus contrahitur quidam modus propinquitatis, ita in catechismo, ad minus impediens contrahendum, ut quidam dicunt, non autem in sacramentis aliis.
[III.q.56.a.2.ad.4] Two things concur in the justification of souls, namely, forgiveness of sin and newness of life through grace. Consequently, as to efficacy, which comes of the Divine power, the Passion as well as the Resurrection of Christ is the cause of justification as to both the above. But as to exemplarity, properly speaking Christ's Passion and death are the cause of the forgiveness of guilt, by which forgiveness we die unto sin: whereas Christ's Resurrection is the cause of newness of life, which comes through grace or justice: consequently, the Apostle says (Romans 4:25) that "He was delivered up," i.e. to death, "for our sins," i.e. to take them away, "and rose again for our justification." But Christ's Passion was also a meritorious cause, as stated above (1, ad 4; 48, 1).
The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 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
[III.q.56.a.2.ad.4] Ad quartum dicendum, quod talis professio fidei non fit in aliis sacramentalibus baptismi, sicut in catechismo; et ideo non est similis ratio. Et similiter dicendum ad quintum de oratione, et ad sextum de prædicatione.
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