Whether Christ's Resurrection Is the Cause of the Resurrection of
Souls?
Objection 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.
Obj. 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.
Obj. 3: Further, since Christ's Resurrection is the cause why bodies
rise again, the bodies of all men shall rise again, according to 1
Cor. 15:51: "We shall all indeed rise again." But the souls of all
will not rise again, because according to Matt. 25:46: "some shall go
into everlasting punishment." Therefore Christ's Resurrection is not
the cause of the resurrection of souls.
Obj. 4: Further, the resurrection of souls comes of the forgiveness
of sins. But this was effected by Christ's Passion, according to
Apoc. 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.
_On the contrary,_ The Apostle says (Rom. 4:25): "He rose again for
our justification," which is nothing else than the resurrection of
souls: and on Ps. 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."
_I answer that,_ 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 (Rom. 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 (Vulg.: 'you')" are dead to sin, that we may
"live together with Him."
Reply Obj. 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.
Reply Obj. 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.
Reply Obj. 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.
Reply Obj. 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 (Rom. 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 (A. 1, ad 4; Q. 48,
A. 1).
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