Dist. 43, Art. 1, Q. 2
by St. Bonaventure
Source text: Public Domain Mark 1.0. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://bonaventure.wrootpress.com/browse/4/d/43/q/bon-sent-IV-d43-a1-q2
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### Question II. *Whether the resurrection will be of all.*

Secondly it is asked whether the resurrection will be of all. And that it will, is shown thus.

1. John 5: *There shall come an hour, in which all who are in the tombs shall hear the voice of the Son of God*; but not all can hear unless all rise again: therefore, etc.

2. Likewise, First Corinthians 15: *We shall indeed all rise again, but we shall not all be changed.*

3. Likewise, it is seen *by reason*: because the sentence of death was given on account of original guilt; but all have this guilt: therefore all die. But the resurrection, as was proved before, must be such that the soul is joined to the body: therefore all must rise again.

4. Likewise, all men are mortal; but the mortal and corruptible is of necessity corrupted: therefore it is necessary that all be corrupted. *Again,* punishment and reward are eternal; and these are owed to man: therefore it is necessary that man be deprived of this life, and again be given another life, and so rise again.

5. Likewise, this very thing is shown *by hypothesis*: because it follows well that, if the soul of Socrates is immortal, then every soul is; therefore by parity of reasoning it follows that, if one body rises, then every body does; but one body has risen, namely Christ's: therefore every body also.

**On the contrary:** 1. Daniel 12: *Many of those who sleep in the dust of the earth shall awake*: therefore, since this word *many* is partitive, if many awake, then not all; therefore the resurrection is not of all.

2. Likewise, John 6: *No one comes to me, unless the Father, who sent me, draws him; and I will raise him up at the last day*: since therefore he promises this to those who come to him, namely resurrection, and not all come: therefore not all will rise.

3. Likewise, the same is seen *by reason*: because for the sin which the soul did in the body, it is sufficiently punished in purgatory without the body: therefore also in hell it is sufficiently punished for both by equal reasoning, thus etc.

4. Likewise, Christ's resurrection is the cause of our resurrection in soul and in body; but not all will rise in soul: therefore neither will all rise in body.

5. Likewise, the resurrection is for this, that the soul may be rewarded in the body, just as it merited in it; but the soul of an infant has done nothing in the body: therefore for its reward it is not necessary that the body rise.

> **Conclusion.** The resurrection will be of all.

**I respond:** It must be said that death belongs to all, and the resurrection will be of all. For the body is united to *the immortal soul* by nature and to *the dead* [soul] by guilt in that very union; and therefore it contracts *necessity* of *dying* and *possibility* of *ever living*, which, according to the order of divine providence, must always proceed to act, this nonetheless requiring merit or demerit, and also the divine judgment.

1. To that, then, which is objected, that many shall awake; Augustine, in the twentieth [book] of the City of God, responds that *many* means *all*. And such a manner of speaking is frequently found in Scripture. — Or, emphasis must be placed on the word: because *to awake* says more than *to rise again*, since waking is the use of the senses and implies *discretion*, which will not be vigorous in condemned infants, because there will be no sorrow in them.

2. To that which is objected, that no one comes etc.; it must be said that life is taken in two ways, namely *broadly* and *properly*: broadly, the vivification of the body; properly, the vivification of the body together with salvation. So too resurrection; and in the second mode the Lord promises resurrection to the good who come to him; but as to the first mode he foretells it for all.

3. To that which is objected concerning the punishment of purgatory, it must be said that it is not similar, because purgatory signifies a passage, not a terminus, nor does it signify a state, but *the supplement of a state*: for since the way of meriting has been closed to man through death, and sin neither could nor ought to remain unavenged; the Lord established a place through which the soul might pass to the fatherland, so that the soul, being separated, might pay what it did not pay while joined; and because this signifies rather a *supplement* than a *terminus*, therefore it is not necessary that the body be resumed. And thus that [objection] is clear.

4. To that which is objected, that Christ's resurrection is the cause of our resurrection in the soul etc.; it must be said that it is not similar: because the resurrection of the soul is only unto good, but the resurrection of the body is unto good and unto evil; and the resurrection of the soul comes about by our will, but [that] of the body by the requirement of the equity of divine justice; therefore this [latter] is of all, though that [former] is not.

5. To that which is objected concerning infants, it must be said that, although the soul did not go forth into act, nevertheless it contracted the original [sin] in the body and through the body; and therefore it must be united to it, so that, just as by the conjunction to the body it sinned, so together with it may it be punished with the punishment of loss. — *Further,* the reward is not the *whole* reason why the resurrection comes about, but [rather] the decree of the divine ordination; who, by joining the immortal soul to the body, decreed by this that that body be perpetually vivified. If therefore the divine decree cannot be annulled, it is necessary that that body be revivified for the soul, so that, just as the body was separated from the soul on account of the *divine sentence*, which regarded guilt, so it may be rejoined to the soul on account of the *divine disposition*, which had thus decreed to constitute human substance. By reason of which decree the human body is said to be *ordained* and to have the possibility for incorruption, although in its own nature it has nothing more of incorruptibility than other mixed bodies, as will be shown; I speak according to the present state.

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