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733. Certum est quod Christus Dominus est causa exemplaris resurrectionis nostrae. Sed notat D. Thomas (suppl. q. 76. a. 1. ad 4.) "quod resurrectio omnium hominum habebit aliquid de similitudine resurrectionis Christi, scilicet quantum ad illud quod pertinet ad vitam naturae, secundum quam omnes Christo fuerunt conformes: et ideo omnes resurgent in vitam immortalem. Sed in sanctis, qui fuerunt Christo conformes per gratiam, erit conformitas quantum ad ea quae sunt gloriae." Vid. Suarez (de Myst. vitae Christi disp. 50. sect. 5.)
733. It is certain that Christ the Lord is the exemplary cause of our resurrection. But St. Thomas notes, Supplement, question 76, article 1, reply to 4, "that the resurrection of all men will have something of the likeness of the resurrection of Christ, namely as to that which pertains to the life of nature, according to which all were conformed to Christ; and therefore all will rise again into immortal life. But in the saints, who were conformed to Christ through grace, there will be conformity as to those things which belong to glory." See Suarez, On the Mysteries of the Life of Christ, disputation 50, section 5.
734. Erunt autem in corpore beatorum, sicut et in glorioso corpore Christi post resurrectionem, quatuor supernaturales dotes, quarum meminit Apostolus 1. Cor. 15.: "Seminatur in corruptione, surget in incorruptione: seminatur in ignobilitate, surget in gloria: seminatur in infirmitate, surget in virtute: seminatur corpus animale, surget corpus spiritale."
734. But in the body of the blessed, as also in the glorious body of Christ after the resurrection, there will be four supernatural dowries, of which the Apostle makes mention in 1 Corinthians 15: "It is sown in corruption, it shall rise in incorruption; it is sown in ignobility, it shall rise in glory; it is sown in infirmity, it shall rise in power; it is sown an animal body, it shall rise a spiritual body."
735. "Ut autem horum donorum," inquit Valentia (tom. 4. disp. 12. q. 5. p. 1.) "ratio et differentia, juxta sententiam veriorem et communiorem, quae fere est D. Thomae, facilius intelligatur; sciendum in primis est, ex gloria sive beatitudine animae, ad corpus quoque redundatum, quandam praestantissimam qualitatem divini et supernaturalis ordinis, per quam illud etiam reddetur beatum et gloriosum. Quamquam modum quidem illum singularem beatitudini animi proportionatum et simul aptum corpori, quo per eam qualitatem beabuntur corpora, nunc quidem exacte cognoscere non possumus: juxta illud Apostoli 1. ad Cor. 2. 'Oculus non vidit, nec auris audivit, nec in cor hominis ascendit, quae praeparavit Deus his qui diligunt illum:' nisi quod notitiis quibusdam generalibus, revelante Deo per spiritum suum, ut ibidem subdit Apostolus; scimus, expectare nos cumulatissimam gloriam, quoad animam et corpus.
735. "But in order," says Valentia, volume 4, disputation 12, question 5, part 1, "that the account and difference of these gifts, according to the truer and more common opinion, which is almost that of St. Thomas, may be more easily understood, it must be known first that from the glory or beatitude of the soul there will also overflow to the body a certain most excellent quality of the divine and supernatural order, through which it also will be rendered blessed and glorious. Although indeed we cannot now exactly know that singular mode proportioned to the beatitude of the mind and at the same time suited to the body, by which through that quality bodies will be made blessed; according to that saying of the Apostle in 1 Corinthians 2, 'Eye has not seen, nor ear heard, nor has it ascended into the heart of man, what things God has prepared for those who love him'; except that by certain general notices, God revealing through his Spirit, as the Apostle adds in the same place, we know that most abundant glory awaits us as to soul and body.
736. Redundare autem dotes illae dicuntur ex beatitudine animae ad corpus, non quasi a beatitudine animae effective producantur in corpore; sed quatenus apte et congruenter beatitudini animae, producuntur a Deo in corpore beatae animae unito.
736. But those dowries are said to overflow from the beatitude of the soul to the body, not as if they are effectively produced in the body by the beatitude of the soul, but insofar as, suitably and congruently to the beatitude of the soul, they are produced by God in the body united to the blessed soul.
737. Porro dotes istae perfecte disponunt corpus in ordine ad animam, ut corpus tali qualitate affectum penitus reddatur subjectum animae, idque secundum triplicem animae considerationem: nimirum, et ut est anima forma corporis; et ut est motrix illius per varias suas facultates; et ut denique praedita arbitrio et voluntate, ne scilicet aliquid extra nutum animae fiat in corpore vel circa corpus. Ita docet D. Thomas hic q. 84. art. 1. cum ait, per ejusmodi qualitatem seu perfectionem effluentem ab anima glorificata, reddi corpus habile ad hanc subjectionem. "Nam," ut ait S. Augustinus (de Gen. ad lit. l. 12. c. 35.): "si tale sit corpus cujus sit difficilis et gravis administratio, avertetur mens ab illa visione summi coeli, et ideo oportet ut corpus fiat spirituale, ut anima Angelis coaequata perfectum habeat naturae suae modum, obediens et imperans tam ineffabili facilitate, ut sit ei gloriae quod sarcinae fuit."
737. Moreover these dowries perfectly dispose the body in order to the soul, so that the body affected by such a quality is rendered entirely subject to the soul, and this according to a threefold consideration of the soul: namely, both as the soul is the form of the body; and as it is the mover of it through its various faculties; and finally as endowed with choice and will, namely so that nothing may take place in the body or around the body outside the nod of the soul. Thus St. Thomas teaches here, question 84, article 1, when he says that through a quality or perfection of this sort flowing from the glorified soul, the body is rendered apt for this subjection. "For," as St. Augustine says, On Genesis Literally, book 12, chapter 35: "if the body is such that its administration is difficult and burdensome, the mind will be turned away from that vision of the highest heaven; and therefore it is fitting that the body become spiritual, so that the soul, made equal to the Angels, may have the perfect mode of its nature, obeying and commanding with such ineffable ease that what was a burden may be glory to it."
738. De impassibilitate. Prima dos est impassibilitas, quam insinuat Apostolus, cum dicit: "Seminatur in corruptione, surget in incorruptione ... Oportet enim corruptibile hoc induere incorruptionem."
738. On impassibility. The first dowry is impassibility, which the Apostle insinuates when he says: "It is sown in corruption, it shall rise in incorruption ... For this corruptible must put on incorruption."
739. Hujus autem dotis hanc rationem reddit D. Thomas (c. g. l. 4. c. 85.): "Sicut autem anima (post resurrectionem) Deo fruens habebit desiderium adimpletum quantum ad omnis boni adeptionem: ita etiam ejus desiderium impletum erit quantum ad remotionem omnis mali; quia cum summo bono locum non habet aliquod malum; et corpus igitur perfectum per animam proportionaliter animae immune erit ab omni malo, et quantum ad actum, et quantum ad potentiam. Quantum ad actum quidem; quia nulla in eis erit corruptio, nulla deformitas, nullius defectus. Quantum ad potentiam vero; quia non poterunt aliquid pati, quod eis sit molestum, et propter hoc impassibilia erunt."
739. But St. Thomas gives this account of this dowry, Contra Gentiles, book 4, chapter 85: "As the soul, enjoying God after the resurrection, will have its desire fulfilled as to the attainment of every good, so also its desire will be fulfilled as to the removal of every evil, because with the highest good no evil has a place. And therefore the body perfected by the soul, proportionally to the soul, will be immune from every evil, both as to act and as to potency. As to act indeed, because there will be in them no corruption, no deformity, no defect. But as to potency, because they will not be able to suffer anything which would be troublesome to them, and on account of this they will be impassible."
740. Quoad ejusdem vero dotis naturam, notandum est loca Scripturae ubi de immortalitate Sanctorum agitur, intelligenda esse de immortalitate perfecta, quae non solum dissolutionem substantiae excludit, sed etiam omnem impressionem et perpessionem molestam, quae ab ulla causa extrinseca inferri queat: adeo ut neque ferro, neque igne, neque alia vi creata laedi, aut dolore vel molestia affici possint. Et hoc modo non convenit corporibus damnatorum, sed est dos propria Beatorum. Etsi enim corpora damnatorum sint futura immortalia quoad hoc ut non dissolvantur: tamen erunt subjecta gravissimis causarum externarum impressionibus et doloribus, qui mortem inferrent, nisi Deus illa sua potentia ad aeternitatem poenarum conservaret. Unde non sunt immortalia nisi imperfecte: ita enim semper vivunt, ut semper moriantur; mors enim pastor eorum; vel ut noster Interpres, "mors depascit eos." Quare recte Doctores hanc dotem vocant impassibilitatem: quia non solum facit ut corpora non possint mori, sed etiam ut non possint laedi, aut ullo dolore affici. Eadem dos insinuatur multis aliis Scripturae locis. Isaiae 49. "Non esurient, neque sitient, neque percutiet eos aestus." Idem iisdem verbis habetur Apocal. 7. rursus Apocal. 21. "Et absterget Deus omnem lacrymam ab oculis eorum, et mors ultra non erit, neque luctus, neque clamor, neque dolor erit ultra: quia prima abierunt." Quasi dicat, quia mala illa ad prius saeculum pertinent, quod jam praeteriit. Vid. Lessium (de sum. bono l. 3. c. 3. et 4.); D. Thomam (suppl. q. 82.)
740. But with regard to the nature of the same dowry, it must be noted that the places of Scripture where the immortality of the Saints is treated must be understood of perfect immortality, which excludes not only the dissolution of substance, but also every troublesome impression and suffering which could be inflicted by any extrinsic cause, so that they can be harmed neither by iron, nor by fire, nor by any other created force, nor be affected by pain or trouble. And in this way it does not belong to the bodies of the damned, but is the proper dowry of the Blessed. For although the bodies of the damned will be immortal as to this, that they are not dissolved, nevertheless they will be subject to most grave impressions and pains from external causes, which would bring death if God did not preserve them by his power for the eternity of punishments. Hence they are immortal only imperfectly: for they always live in such a way that they always die; for "death is their shepherd," or as our Interpreter has it, "death feeds upon them." Therefore the Doctors rightly call this dowry impassibility, because it causes not only that bodies cannot die, but also that they cannot be harmed or affected by any pain. The same dowry is insinuated in many other places of Scripture. Isaiah 49: "They shall not hunger, nor thirst, nor shall heat strike them." The same is had in the same words in Apocalypse 7; again Apocalypse 21: "And God shall wipe away every tear from their eyes, and death shall be no more, nor mourning, nor crying, nor pain anymore, because the former things have passed away." As if he should say, because those evils belong to the former age, which has now passed. See Lessius, On the Highest Good, book 3, chapters 3 and 4; St. Thomas, Supplement, question 82.
741. De subtilitate. Altera corporis gloriosi dos est subtilitas, quam indicat Apostolus, dicens: "seminatur corpus animale, surget corpus spiritale." - Quo sensu autem corpus dicatur spiritale, explicat S. Augustinus (de civ. Dei. l. 13. c. 20.), dicens: "Sicut enim spiritus carne serviens non incongrue carnalis; ita caro spiritui serviens recte appellabitur spiritalis: non quia in spiritum convertetur, sicut nonnulli putant ex eo, quod scriptum est: Seminatur corpus animale, resurget corpus spiritale; sed quia spiritui summa, et mirabili obtemperandi facilitate subdetur." Quibus conformiter scribit D. Thomas (c. g. l. c.): "Seminatur corpus animale, surget corpus spiritale;" ait: "Spirituale quidem corpus resurgentis erit: non quia fit spiritus, ut quidam male intellexerunt, sive per spiritum intelligatur spiritualis substantia, sive aer, aut ventus: sed quia erit omnino subjectum spiritui. Sicut et nunc dicitur corpus animale, non quia sit animal; sed quia animalibus passionibus subjacet, et alimonia indiget."
741. On subtlety. The second dowry of the glorious body is subtlety, which the Apostle indicates, saying: "It is sown an animal body, it shall rise a spiritual body." - But in what sense the body is called spiritual, St. Augustine explains, The City of God, book 13, chapter 20, saying: "For just as a spirit serving the flesh is not unfittingly called carnal, so flesh serving the spirit will rightly be called spiritual; not because it will be converted into spirit, as some think from the fact that it is written: It is sown an animal body, it shall rise a spiritual body; but because it will be subjected to the spirit with the highest and wondrous facility of obeying." Conformably to these things, St. Thomas writes, same place in Contra Gentiles: "It is sown an animal body, it shall rise a spiritual body"; he says: "Indeed the body of the one rising will be spiritual, not because it becomes spirit, as some have badly understood, whether by spirit there is understood a spiritual substance, or air, or wind, but because it will be entirely subject to the spirit. Just as now it is called an animal body, not because it is an animal, but because it lies under animal passions and needs nourishment."
742. "Ut autem spiritui sit conveniens corpus, inter caetera requiritur, ut in motu et celeritate ei non obstet: unde opus est quadam facultate penetrandi alia corpora una cum spiritu, absque ulla sui vel alterius laesione, aut figurae mutatione ... Unde Damascenus (de fide l. 4. c. ult.), ait: 'Seminatur corpus animale, id est, crassum, et mortale: suscitatur corpus spiritale, immutabile, impassibile, subtile hoc enim designat spiritale, quale Domini corpus post resurrectionem clausis portis ingrediens, infatigabile, cibo, somno, potu non indigens.'"
742. "But in order that the body may be fitting to the spirit, among other things it is required that it not obstruct the spirit in motion and speed; hence there is need of a certain faculty of penetrating other bodies together with the spirit, without any injury to itself or to the other, or change of figure ... Hence Damascene, On the Faith, book 4, last chapter, says: 'It is sown an animal body, that is, thick and mortal; it is raised a spiritual body, immutable, impassible, subtle - for this is what spiritual designates - such as the Lord's body after the resurrection, entering when the doors were closed, tireless, needing neither food, nor sleep, nor drink.'"
743. Duo autem hic notanda sunt cum D. Thoma. Primum est, quod penetrabilitas illa non est effectus physice proveniens a dote subtilitatis: sed moraliter, quatenus Deus in signum et manifestationem hujus dotis, illam concedit. "Subtilitas," inquit (in 4. dist. 44. q. 2. a. 2. quaestiunc. 2.), "a corpore glorioso dimensionem non aufert. Unde nullo modo aufert sibi praedictam necessitatem distinctionis situs ab alio corpore: et ita corpus gloriosum non habebit ratione suae subtilitatis, quod possit esse cum alio corpore: sed poterit esse simul cum alio corpore ex operatione virtutis divinae. Sicut etiam corpus Petri non habuit ex aliqua proprietate indita, quod ad adventionem ejus sanarentur infirmi; sed hoc fiebat virtute divina ad aedificationem fidei: ita faciet virtus divina, ut corpus gloriosum possit esse simul cum alio corpore ad perfectionem gloriae."
743. But two things must be noted here with St. Thomas. The first is that that penetrability is not an effect physically proceeding from the dowry of subtlety, but morally, insofar as God grants it as a sign and manifestation of this dowry. "Subtlety," he says, on book 4, distinction 44, question 2, article 2, little question 2, "does not remove dimension from the glorious body. Hence in no way does it remove from it the aforesaid necessity of distinction of place from another body; and so a glorious body will not have by reason of its subtlety that it can be with another body, but it will be able to be together with another body by the operation of divine power. Just as also the body of Peter did not have from some property placed in it that the sick were healed at his coming, but this happened by divine power for the building up of faith; so divine power will cause a glorious body to be able to be together with another body for the perfection of glory."
744. Alterum est, quod licet vi subtilitatis possit etiam unum corpus gloriosum cum alio corpore glorioso penetrari "tamen non est conveniens quod unum corpus gloriosum sit simul cum alio corpore glorioso. Tum quia in eis servabitur debitus ordo, qui distinctionem requirit. Tum etiam, quia unum corpus gloriosum non se apponet alteri, et sic nunquam duo corpora gloriosa erunt simul. Vid. (suppl. q. 83.)
744. The other is that although by the force of subtlety one glorious body could even penetrate another glorious body, "nevertheless it is not fitting that one glorious body be together with another glorious body. Both because due order will be preserved in them, which requires distinction; and also because one glorious body will not put itself against another, and thus two glorious bodies will never be together." See Supplement, question 83.
745. De Agilitate. Hanc dotem ita exponit D. Thomas (c. g. l. c.): "Quia ex desiderio animae movetur corpus, consequens erit, quod corpus omnino spiritui ad motum obediet. Unde corpora resurgentium Beatorum futura erunt agilia: et hoc est, quod Apostolus dicit ibidem (1. Cor. 15. v. 43.) Seminatur in infirmitate, surget in virtute. Infirmitatem enim experimur in corpore; quia invalidum invenitur ad satisfaciendum desiderio animae in motibus, et actionibus, quas anima imperat: quae infirmitas totaliter tunc tolletur virtute redundante in corpus ex anima Deo conjuncta. Propter quod Sap. 3. v. 7. dicitur de justis, quod tanquam scintillae in arundineto discurrent: non quod motus sit in eis propter necessitatem, quum nullo indigeant, qui Deum habent; sed ad virtutis demonstrationem."
Unde S. Augustinus (de civ. Dei l. 13. c. 18.), inquit: "Si Angeli possunt sine labore rapere corpora animalium, et constituere ubi voluerint: cur Sanctorum spiritus sine ulla difficultate posse ferre quo voluerint, et sistere corpora sua non credamus?" - S. Anselmus (lib. de similitud. c. 51.): "Ipsis Angelis Dei aeque celeres erimus, qui dicto citius de coelo ad terras, et e converso delabuntur."
Unde S. Augustinus (de civ. Dei l. 13. c. 18.), inquit: "Si Angeli possunt sine labore rapere corpora animalium, et constituere ubi voluerint: cur Sanctorum spiritus sine ulla difficultate posse ferre quo voluerint, et sistere corpora sua non credamus?" - S. Anselmus (lib. de similitud. c. 51.): "Ipsis Angelis Dei aeque celeres erimus, qui dicto citius de coelo ad terras, et e converso delabuntur."
745. On agility. St. Thomas explains this dowry thus, same place in Contra Gentiles: "Because the body is moved from the desire of the soul, the consequence will be that the body will obey the spirit entirely as to motion. Hence the bodies of the blessed rising again will be agile; and this is what the Apostle says in the same place, 1 Corinthians 15:43: It is sown in infirmity, it shall rise in power. For we experience infirmity in the body because it is found insufficient for satisfying the desire of the soul in the movements and actions which the soul commands; this infirmity will then be totally taken away by power overflowing into the body from the soul joined to God. On account of this, Wisdom 3:7 says of the just that they will run about like sparks among reeds, not because motion is in them because of necessity, since those who have God need nothing, but for the demonstration of power."
Hence St. Augustine, The City of God, book 13, chapter 18, says: "If Angels can without labor seize the bodies of animals and place them where they wish, why should we not believe that the spirits of the Saints can without any difficulty carry their bodies where they wish and station them?" - St. Anselm, book on similitudes, chapter 51: "We shall be equally swift with the very Angels of God, who descend more quickly than speech from heaven to earth, and conversely."
Hence St. Augustine, The City of God, book 13, chapter 18, says: "If Angels can without labor seize the bodies of animals and place them where they wish, why should we not believe that the spirits of the Saints can without any difficulty carry their bodies where they wish and station them?" - St. Anselm, book on similitudes, chapter 51: "We shall be equally swift with the very Angels of God, who descend more quickly than speech from heaven to earth, and conversely."
746. Duo etiam hic adnotabimus. Primo, quod Beati non solum sua corpora summa celeritate movere poterunt, sed etiam aliena. Erunt enim non imbecilles ut in hac vita, sed robustissimi instar naturae Angelicae; cum Angelis sint futuri aequales: quod indicat Apostolus, cum ait: "surget in virtute," id est, in magno robore et potentia. Unde sicut Angeli possunt impetu suo evertere arbores, dissipare turres, et ingentes moles transferre: ita etiam Sancti possunt tam nunc, quam postea resumptis corporibus, ut docet S. Anselmus cap. 52. cujus rei habemus exempla in Historiis Sanctorum. Addit Anselmus: "In futuro Justus sic fortis erit, ut si velit terram commovere possit."
746. We shall also note two things here. First, that the Blessed will be able not only to move their own bodies with the greatest speed, but also others. For they will not be weak as in this life, but most robust after the likeness of Angelic nature, since they are going to be equal to the Angels. The Apostle indicates this when he says: "it shall rise in power," that is, in great strength and potency. Hence just as Angels can by their force overturn trees, scatter towers, and transfer huge masses, so also the Saints can do both now and afterward when their bodies have been resumed, as St. Anselm teaches, chapter 52. We have examples of this matter in the histories of the Saints. Anselm adds: "In the future the Just man will be so strong that, if he wishes, he will be able to move the earth."
747. Secundo, quod dos agilitatis non tollit a corporibus gloriosis pondus, et gravitatem, quae propria sunt corporis mixti et terreni: sed faciet, ut anima pro suo libito impedire possit usum, et actum illius gravitatis, et ponderis, ne obstet motui, ad quem corpus movet. Nec tamen omnem actum gravitatis impediet, sed eum solum, qui sit onerosus Beato et contra ejus voluntatem. Quare si voluerit ascendere, sicut ascendit Christus, totaliter usum gravitatis impediet: si autem voluerit descendere, illum vel temperabit, vel etiam addet; ut magis, vel minus velociter descendat, si voluerit simplici motu, et non organico deferri. Vid. (suppl. q. 84.)
747. Second, that the dowry of agility does not take away from glorious bodies weight and gravity, which are proper to a mixed and earthly body; but it will cause the soul, according to its pleasure, to be able to impede the use and act of that gravity and weight, lest it obstruct the motion to which the body moves. Nor yet will it impede every act of gravity, but only that which would be burdensome to the Blessed one and against his will. Therefore, if he wishes to ascend, as Christ ascended, he will totally impede the use of gravity; but if he wishes to descend, he will either temper it or even add it, so that he may descend more or less swiftly if he wishes to be carried by simple and not organic motion. See Supplement, question 84.
748. De claritate. "Sicut anima," inquit D. Thomas (c. g. l. c.), "divina visione fruens quadam spirituali claritate replebitur: ita per quamdam redundantiam ex anima in corpus, ipsum corpus suo modo claritatis gloria induetur. Unde dicit Apostolus 1. Cor. 15. v. 43. Seminatur corpus in ignobilitate, surget in gloria: quia corpus nostrum nunc est opacum, tunc autem erit clarum, secundum illud Matth. 13. v. 43. Fulgebunt justi sicut sol in Regno Patris mei."
748. On clarity. "Just as the soul," says St. Thomas, same place in Contra Gentiles, "enjoying the divine vision will be filled with a certain spiritual clarity, so through a certain overflowing from the soul into the body, the body itself in its own mode will be clothed with the glory of clarity. Hence the Apostle says in 1 Corinthians 15:43: The body is sown in ignobility, it shall rise in glory; because our body is now opaque, but then it will be clear, according to that saying of Matthew 13:43: The just will shine like the sun in the kingdom of my Father."
749. Notandum est 1. quod licet aliqui Doctores, uti Durandus, censuerint dotem claritatis inesse corporibus beatis solum secundum superficiem; sententia tamen D. Thomae, quae communior est, tenet ipsis inesse etiam secundum profunditatem. Quae est etiam sententia S. Gregorii (Mor. l. 18. c. 48.) quem referens D. Thomas (4. sent. dist. 44. q. 2. a. 4.), ait: "Gregorius comparat corpora gloriosa auro, et vitro: auro propter claritatem, vitro propter hoc, quod translucebunt: unde videtur, quod erunt simul clara et pervia." - Et S. Augustinus (de civ. Dei l. 22. c. 30.), ait: "Omnes quippe illi, de quibus jam sum locutus, qui nunc latent, harmoniae corporales numeri, non latebunt intrinsecus, et extrinsecus per corporis cuncta dispositi."
2. Oculus tamen corporis gloriosi non erit necessitatus ad omnes partes alterius corporis simul videndas; sed erit in potestate ejus, ut occultet corpus, quod est post se, et ab eo non immutetur, vel non occultet; ut docet D. Thomas in 4. sent. quaestiuncula 3. ad 2.
3. Docet D. Thomas l. c., et est communior sententia, quod "claritas gloriae erit alterius generis, quam claritas naturae quantum ad causam, sed non quantum ad speciem. Unde sicut claritas naturae ratione suae speciei est proportionata visui, ita claritas gloriosa."
2. Oculus tamen corporis gloriosi non erit necessitatus ad omnes partes alterius corporis simul videndas; sed erit in potestate ejus, ut occultet corpus, quod est post se, et ab eo non immutetur, vel non occultet; ut docet D. Thomas in 4. sent. quaestiuncula 3. ad 2.
3. Docet D. Thomas l. c., et est communior sententia, quod "claritas gloriae erit alterius generis, quam claritas naturae quantum ad causam, sed non quantum ad speciem. Unde sicut claritas naturae ratione suae speciei est proportionata visui, ita claritas gloriosa."
749. It must be noted 1. that although some Doctors, such as Durandus, judged that the dowry of clarity is in blessed bodies only according to the surface, nevertheless the opinion of St. Thomas, which is more common, holds that it is in them also according to depth. This is also the opinion of St. Gregory, Moralia, book 18, chapter 48, whom St. Thomas, reporting him on book 4 of the Sentences, distinction 44, question 2, article 4, says: "Gregory compares glorious bodies to gold and glass: to gold because of clarity, to glass because of this, that they will shine through; hence it seems that they will be at once clear and transparent." - And St. Augustine, The City of God, book 22, chapter 30, says: "All those bodily numbers of harmony, about which I have now spoken and which now lie hidden, will not lie hidden within, but will be disposed throughout all things of the body both within and without."
2. Nevertheless the eye of the glorious body will not be necessitated to see all parts of another body at once; but it will be in its power either to conceal the body which is behind it and not be changed by it, or not to conceal it, as St. Thomas teaches on book 4 of the Sentences, little question 3, reply to 2.
3. St. Thomas teaches in the same place, and it is the more common opinion, that "the clarity of glory will be of another genus than the clarity of nature as to cause, but not as to species. Hence, just as the clarity of nature by reason of its species is proportioned to sight, so also glorious clarity."
2. Nevertheless the eye of the glorious body will not be necessitated to see all parts of another body at once; but it will be in its power either to conceal the body which is behind it and not be changed by it, or not to conceal it, as St. Thomas teaches on book 4 of the Sentences, little question 3, reply to 2.
3. St. Thomas teaches in the same place, and it is the more common opinion, that "the clarity of glory will be of another genus than the clarity of nature as to cause, but not as to species. Hence, just as the clarity of nature by reason of its species is proportioned to sight, so also glorious clarity."
750. Quare, ad grati nostri animi sensus erga Dei munificentiam excitandos, animadvertimus cum Lessio (l. c. c. 1.): "homo aliquid habebit amplius, et quodammodo erit beatior spiritibus. Par enim illis erit impassibilitate, celeritate, vi penetrandi, potentia movendi, visione, amore, et fruitione beata, et cognitione rerum omnium, tam spiritualium, quam corporalium. Et praeter haec habebit gloriam corporis et multiplices in corpore et per corporis sensus voluptates, quibus Angeli carent. Unde homo erit beatior extensive: quae ejus beatitudo non continebit se in anima, sed effundet se in corpus, juxta sententiam S. Augustini Epist. 56. 'Tam potenti natura Deus fecit animam, ut ex ejus plenissima beatitudine, quae in fine temporum Sanctis promittitur, redundet etiam in inferiorem naturam, quod est corpus: non beatitudo quae fruentis et intelligentis est propria, sed plenitudo sanitatis, id est incorruptionis vigor.'"
750. Therefore, to stir up the grateful senses of our mind toward the munificence of God, we observe with Lessius, same place, chapter 1: "man will have something more, and in a certain way will be more blessed than spirits. For he will be equal to them in impassibility, speed, power of penetrating, power of moving, vision, love, and blessed fruition, and knowledge of all things, both spiritual and corporeal. And besides these, he will have the glory of the body and manifold pleasures in the body and through the senses of the body, which Angels lack. Hence man will be more blessed extensively; this beatitude of his will not contain itself in the soul, but will pour itself out into the body, according to the sentence of St. Augustine, Epistle 56: 'God made the soul of so powerful a nature that from its fullest beatitude, which is promised to the Saints at the end of times, there overflows also into the lower nature, which is the body: not the beatitude which is proper to the one enjoying and understanding, but the fullness of health, that is, the vigor of incorruption.'"