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De resurrectione carnis

XVII.

[1] Simplicior quisque fautor sententiae nostrae putabit carnem etiam idcirco repraesentandam esse iudicio quia aliter anima non capiat passionem tormenti seu refrigerii, utpote incorporalis: hoc enim vulgus existimat. [2] Nos autem animam corporalem et hic profitemur et in suo volumine probavimus, habentem proprium genus substantiae soliditatis per quam quid et sentire et pati possit: nam et nunc animas torqueri foverique penes inferos, licet nudas, licet adhuc exules carnis, probabit Lazari exemplum. [3] Dedi igitur adversario dicere, 'Ergo, quae habet corpulentiam propriam, de suo sufficiet ad facultatem passionis et sensus, ut non egeat repraesentatione carnis'. Immo et eatenus egebit, non qua sentire quid sine carne non possit sed qua necesse est illam etiam cum carne sentire: [4] quantum enim ad agendum de suo sufficit, tantum et ad patiendum. Ad agendum autem minus de suo sufficit: habet enim de suo solummodo cogitare velle cupere disponere, ad perficiendum autem operam carnis expectat. [5] Sic itaque ad patiendum societatem carnis expostulat, ut tam plene per eam pati possit quam sine ea plene agere non potuit. Et ideo in quae de suo sufficit, eorum interim sententiam pendit, concupiscentiae et cogitatus et voluntatis. [6] Porro si haec satis essent ad plenitudinem meritorum, ut non requirerentur et facta, sufficeret anima ad perfectionem iudicii, de istis iudicanda in quae agenda sola suffecerat. [7] Cum vero etiam facta devincta sint meritis, facta autem per carnem administrentur, iam non sufficit animam sine carne foveri sive cruciari pro operibus etiam carnis, etsi habet corpus, etsi habet membra, quae proinde illi non sufficiunt ad sentiendum plene quemadmodum nec ad agendum perfecte. [8] Idcirco pro quo modo egit, pro eo et patitur apud inferos, prior degustans iudicium sicut prior induxit admissum, expectans tamen et carnem ut per illam etiam facta compenset cui cogitata mandavit. [9] Denique haec erit ratio in ultimum finem destinati iudicii, ut exhibitione carnis omnis divina censura perfici possit: alioquin non sustineretur in finem quod et nunc animae decerpunt apud inferos, si solis animabus destinaretur.

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On the Resurrection of the Flesh

Chapter XVII.--The Flesh Will Be Associated with the Soul in Enduring the Penal Sentences of the Final Judgment.

"Every uneducated ¹ person who agrees with our opinion will be apt to suppose that the flesh will have to be present at the final judgment even on this account, because otherwise the soul would be incapable of suffering pain or pleasure, as being incorporeal; for this is the common opinion. We on our part, however, do here maintain, and in a special treatise on the subject prove, that the soul is corporeal, possessing a peculiar kind of solidity in its nature, such as enables it both to perceive and suffer. That souls are even now susceptible of torment and of blessing in Hades, though they are disembodied, and notwithstanding their banishment from the flesh, is proved by the case of Lazarus. I have no doubt given to my opponent room to say: Since, then, the soul has a bodily substance of its own, it will be sufficiently endowed with the faculty of suffering and sense, so as not to require the presence of the flesh. No, no, (is my reply): it will still need the flesh; not as being unable to feel anything without the help of the flesh, but because it is necessary that it should possess such a faculty along with the flesh. For in as far as it has a sufficiency of its own for action, in so far has it likewise a capacity for suffering. But the truth is, in respect of action, it labours under some amount of incapacity; for in its own nature it has simply the ability to think, to will, to desire, to dispose: for fully carrying out the purpose, it looks for the assistance of the flesh. In like manner, it also requires the conjunction of the flesh to endure suffering, in order that by its aid it may be as fully able to suffer, as without its assistance it was not fully able to act. In respect, indeed, of those sins, such as concupiscence, and thought, and wish, which it has a competency of its own to commit, it at once ² pays the penalty of them. Now, no doubt, if these were alone sufficient to constitute absolute desert without requiring the addition of acts, the soul would suffice in itself to encounter the full responsibility of the judgment, being to be judged for those things in the doing of which it alone had possessed a sufficiency. Since, however, acts too are indissolubly attached to deserts; since also acts are ministerially effected by the flesh, it is no longer enough that the soul apart from the flesh be requited with pleasure or pain for what are actually works of the flesh, although it has a body (of its own), although it has members (of its own), which in like manner are insufficient for its full perception, just as they are also for its perfect action. Therefore as it has acted in each several instance, so proportionably does it suffer in Hades, being the first to taste of judgment as it was the first to induce to the commission of sin; but still it is waiting for the flesh in order that it may through the flesh also compensate for its deeds, inasmuch as it laid upon the flesh the execution of its own thoughts. This, in short, will be the process of that judgment which is postponed to the last great day, in order that by the exhibition of the flesh the entire course of the divine vengeance may be accomplished. Besides, (it is obvious to remark) there would be no delaying to the end of that doom which souls are already tasting in Hades, if it was destined for souls alone.