Dist. 43, Art. 1, Q. 3
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-q3
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### Question III. *Whether the resurrection of all will be simultaneous or successive.*

Thirdly it is asked whether the resurrection will be of all simultaneously, or successive. And it seems that it will be simultaneous.

1. First to the Corinthians, chapter fifteen: *In a moment, in the twinkling of an eye,* etc.

2. Likewise, it seems so by reason: because death and reduction-to-ashes are owed as the desert of the first sin, by which we sinned in Adam; and we all sinned simultaneously, because we were simultaneously in Adam: therefore in Christ also we ought to rise simultaneously.

3. Likewise, it is fitting that the dwelling should be suited to the dweller: therefore just as the world was made worse when man was made mortal, so it ought to be made better when man is made immortal; but it ought not to be made better so long as man is mortal: therefore so long as men are living, there ought not to be a resurrection: therefore it will be of all simultaneously.

4. Likewise, after the resurrection glory is consummated; but the Angels do not have their glory wholly consummated before our glorification, nor likewise the demons their punishment: therefore if the bond of men with one another is greater than [their bond] with the Angels, one ought not to rise without another: and so on.

**On the contrary:** 1. The resurrection of bodies follows the resurrection of souls; but the resurrection of souls is successive and not simultaneous: therefore also the resurrection of bodies.

2. Likewise, Christ did not wait for our resurrection, he who is our head and who cherishes the individual members more [than any single member does]: therefore neither does one member wait for the resurrection of [another] member, and so on.

3. Likewise, reward corresponds to merit: therefore those who merited sooner ought to be rewarded sooner: therefore the better ought to rise sooner.

4. Likewise, there is a greater conformity on the part of souls than of bodies, on account of the bond of charity; but the glorification of one soul does not wait for the glorification of another: therefore, and so on.

### Conclusion

> *The resurrection of bodies will be simultaneous, not successive.*

**I respond:** It must be said that the resurrection of bodies will not be successive, but simultaneous; and of this there can be six fitting reasons.

The first is the *severity of the divine judgment,* which inflicted the punishment of reduction-to-ashes upon the body until the  second coming of the Son of God, just as the punishment of the lack of the vision [was inflicted] until the first coming. And the reason of this is that we were all simultaneously in one principle of sin.

The second reason is the *merit of faith,* which merits much in believing, that we be rewarded, who seem like the beasts in dying; and if it saw that [glory] by experience, it would not have merit, because human reason would furnish itself with experimental proof.

The third reason is the *unity of the mystical body*: for because we are all *one body in Christ*, therefore it is necessary that as to some [degree of] glory we rise simultaneously; but not as to the glory of the soul, because there [i.e., in that case] there would be a very great loss and, as it were, unbearable: therefore [it is] as to the glory of the body.

The fourth reason is the *support of our infirmity*: because the Saints, while they desire their own bodies, more vehemently also desire our salvation; whence the Apostle says to the Hebrews, chapter eleven: *God providing something better for us, that they should not be consummated without us.*

The fifth reason is the *manifestation of the divine justice*: because it must be known to all how great a justice condemns the wicked and saves the good; therefore he deferred the last distribution until the very end, so that all might appear together.

The sixth and last reason is the *consummation of glory*: for because the Angels are still wayfarers as regards their administration, so long as men are living; and joy is always increasing according to the multitude of the elect; glory ought not to be perfectly consummated in anyone singly, until it should be consummated in all simultaneously.

**To the arguments of the opposed side:**

1. From these things the objections are clear. For the resurrection of bodies is not considered according to the resurrection of the soul. For the *first* resurrection of the soul regards resurrection through grace, and this is on the way [in via]; and therefore [it is] successive. — Likewise, the glorification of the soul carries the substance of the reward, which, if it were deferred, there would be a great loss to the one waiting; not so concerning the body, because it does not much burden [one] to wait for the body, while the souls possess God.

2. To that which is objected concerning the resurrection of Christ, the response is clear: because neither does the severity of the judgment concur there, since the curse was not brought upon him; nor would it make for the merit of faith, but on the contrary it is an aid to faith.

3. To that which is objected, that reward corresponds to merit; it must be said that it is true with respect to place and time; and the *essential* reward is fitting to be rendered at once, but the *second stole* must be waited for, until it be conferred with solemnity and magnificence and the glory of the giver.

4. To that which is objected, that there is a greater union and agreement of souls; it must be said that it is false, indeed [the union] is less, for the reason that all bodies were in one body, but not all souls in one soul.

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