Obj. 3: Further, as Baptism works in virtue of Christ"s Pa.s.sion, so also does Christ"s descent into h.e.l.l, as is clear from what has been said (A. 4, ad 2, AA. 5, 6). But through Baptism children are delivered from original sin and h.e.l.l. Therefore, they were similarly delivered by Christ"s descent into h.e.l.l.
_On the contrary,_ The Apostle says (Rom. 3:25): "G.o.d hath proposed Christ to be a propitiation, through faith in His blood." But the children who had died with only original sin were in no wise sharers of faith in Christ. Therefore, they did not receive the fruits of Christ"s propitiation, so as to be delivered by Him from h.e.l.l.
_I answer that,_ As stated above (A. 6), Christ"s descent into h.e.l.l had its effect of deliverance on them only who through faith and charity were united to Christ"s Pa.s.sion, in virtue whereof Christ"s descent into h.e.l.l was one of deliverance. But the children who had died in original sin were in no way united to Christ"s Pa.s.sion by faith and love: for, not having the use of free will, they could have no faith of their own; nor were they cleansed from original sin either by their parents" faith or by any sacrament of faith.
Consequently, Christ"s descent into h.e.l.l did not deliver the children from thence. And furthermore, the holy Fathers were delivered from h.e.l.l by being admitted to the glory of the vision of G.o.d, to which no one can come except through grace; according to Rom. 6:23: "The grace of G.o.d is life everlasting." Therefore, since children dying in original sin had no grace, they were not delivered from h.e.l.l.
Reply Obj. 1: The holy Fathers, although still held bound by the debt of original sin, in so far as it touches human nature, were nevertheless delivered from all stain of sin by faith in Christ: consequently, they were capable of that deliverance which Christ brought by descending into h.e.l.l. But the same cannot be said of the children, as is evident from what was said above.
Reply Obj. 2: When the Apostle says that the grace of G.o.d "hath abounded unto many," the word "many" [*The Vulgate reads "plures,"
i.e. "many more"] is to be taken, not comparatively, as if more were saved by Christ"s grace than lost by Adam"s sin: but absolutely, as if he said that the grace of the one Christ abounded unto many, just as Adam"s sin was contracted by many. But as Adam"s sin was contracted by those only who descended seminally from him according to the flesh, so Christ"s grace reached those only who became His members by spiritual regeneration: which does not apply to children dying in original sin.
Reply Obj. 3: Baptism is applied to men in this life, in which man"s state can be changed from sin into grace: but Christ"s descent into h.e.l.l was vouchsafed to the souls after this life when they are no longer capable of the said change. And consequently by baptism children are delivered from original sin and from h.e.l.l, but not by Christ"s descent into h.e.l.l.
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EIGHTH ARTICLE [III, Q. 52, Art. 8]
Whether Christ by His Descent into h.e.l.l Delivered Souls from Purgatory?
Objection 1: It would seem that Christ by His descent into h.e.l.l delivered souls from Purgatory--for Augustine says (Ep. ad Evod.
clxiv): "Because evident testimonies speak of h.e.l.l and its pains, there is no reason for believing that the Saviour came thither except to rescue men from those same pains: but I still wish to know whether it was all whom He found there, or some whom He deemed worthy of such a benefit. Yet I do not doubt that Christ went into h.e.l.l, and granted this favor to them who were suffering from its pains." But, as stated above (A. 6), He did not confer the benefit of deliverance upon the lost: and there are no others in a state of penal suffering except those in Purgatory. Consequently Christ delivered souls from Purgatory.
Obj. 2: Further, the very presence of Christ"s soul had no less effect than His sacraments have. But souls are delivered from Purgatory by the sacraments, especially by the sacrament of the Eucharist, as shall be shown later (Suppl., Q. 71, A. 9). Therefore much more were souls delivered from Purgatory by the presence of Christ descending into h.e.l.l.
Obj. 3: Further, as Augustine says (De Poenit. ix), those whom Christ healed in this life He healed completely. Also, our Lord says (John 7:23): "I have healed the whole man on the sabbath-day." But Christ delivered them who were in Purgatory from the punishment of the pain of loss, whereby they were excluded from glory. Therefore, He also delivered them from the punishment of Purgatory.
_On the contrary,_ Gregory says (Moral. xiii): "Since our Creator and Redeemer, penetrating the bars of h.e.l.l, brought out from thence the souls of the elect, He does not permit us to go thither, from whence He has already by descending set others free." But He permits us to go to Purgatory. Therefore, by descending into h.e.l.l, He did not deliver souls from Purgatory.
_I answer that,_ As we have stated more than once (A. 4, ad 2, AA. 5, 6, 7), Christ"s descent into h.e.l.l was one of deliverance in virtue of His Pa.s.sion. Now Christ"s Pa.s.sion had a virtue which was neither temporal nor transitory, but everlasting, according to Heb. 10:14: "For by one oblation He hath perfected for ever them that are sanctified." And so it is evident that Christ"s Pa.s.sion had no greater efficacy then than it has now. Consequently, they who were such as those who are now in Purgatory, were not set free from Purgatory by Christ"s descent into h.e.l.l. But if any were found such as are now set free from Purgatory by virtue of Christ"s Pa.s.sion, then there was nothing to hinder them from being delivered from Purgatory by Christ"s descent into h.e.l.l.
Reply Obj. 1: From this pa.s.sage of Augustine it cannot be concluded that all who were in Purgatory were delivered from it, but that such a benefit was bestowed upon some persons, that is to say, upon such as were already cleansed sufficiently, or who in life, by their faith and devotion towards Christ"s death, so merited, that when He descended, they were delivered from the temporal punishment of Purgatory.
Reply Obj. 2: Christ"s power operates in the sacraments by way of healing and expiation. Consequently, the sacrament of the Eucharist delivers men from Purgatory inasmuch as it is a satisfactory sacrifice for sin. But Christ"s descent into h.e.l.l was not satisfactory; yet it operated in virtue of the Pa.s.sion, which was satisfactory, as stated above (Q. 48, A. 2), but satisfactory in general, since its virtue had to be applied to each individual by something specially personal (Q. 49, A. 1, ad 4, 5). Consequently, it does not follow of necessity that all were delivered from Purgatory by Christ"s descent into h.e.l.l.
Reply Obj. 3: Those defects from which Christ altogether delivered men in this world were purely personal, and concerned the individual; whereas exclusion from G.o.d"s glory was a general defect and common to all human nature. Consequently, there was nothing to prevent those detained in Purgatory being delivered by Christ from their privation of glory, but not from the debt of punishment in Purgatory which pertains to personal defect. Just as on the other hand, the holy Fathers before Christ"s coming were delivered from their personal defects, but not from the common defect, as was stated above (A. 7, ad 1; Q. 49, A. 5, ad 1).
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QUESTION 53
OF CHRIST"S RESURRECTION (In Four Articles)
We have now to consider those things that concern Christ"s Exaltation; and we shall deal with (1) His Resurrection; (2) His Ascension; (3) His sitting at the right hand of G.o.d the Father; (4) His Judiciary Power. Under the first heading there is a fourfold consideration: (1) Christ"s Resurrection in itself; (2) the quality of the Person rising; (3) the manifestation of the Resurrection; (4) its causality. Concerning the first there are four points of inquiry:
(1) The necessity of His Resurrection;
(2) The time of the Resurrection;
(3) Its order;
(4) Its cause.
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FIRST ARTICLE [III, Q. 53, Art. 1]
Whether It Was Necessary for Christ to Rise Again?
Objection 1: It would seem that it was not necessary for Christ to rise again. For Damascene says (De Fide Orth. iv): "Resurrection is the rising again of an animate being, which was disintegrated and fallen." But Christ did not fall by sinning, nor was His body dissolved, as is manifest from what was stated above (Q. 51, A. 3).
Therefore, it does not properly belong to Him to rise again.
Obj. 2: Further, whoever rises again is promoted to a higher state, since to rise is to be uplifted. But after death Christ"s body continued to be united with the G.o.dhead, hence it could not be uplifted to any higher condition. Therefore, it was not due to it to rise again.
Obj. 3: Further, all that befell Christ"s humanity was ordained for our salvation. But Christ"s Pa.s.sion sufficed for our salvation, since by it we were loosed from guilt and punishment, as is clear from what was said above (Q. 49, A. 1, 3). Consequently, it was not necessary for Christ to rise again from the dead.
_On the contrary,_ It is written (Luke 24:46): "It behooved Christ to suffer and to rise again from the dead."
_I answer that,_ It behooved Christ to rise again, for five reasons.
First of all; for the commendation of Divine Justice, to which it belongs to exalt them who humble themselves for G.o.d"s sake, according to Luke 1:52: "He hath put down the mighty from their seat, and hath exalted the humble." Consequently, because Christ humbled Himself even to the death of the Cross, from love and obedience to G.o.d, it behooved Him to be uplifted by G.o.d to a glorious resurrection; hence it is said in His Person (Ps. 138:2): "Thou hast known," i.e.
approved, "my sitting down," i.e. My humiliation and Pa.s.sion, "and my rising up," i.e. My glorification in the resurrection; as the gloss expounds.
Secondly, for our instruction in the faith, since our belief in Christ"s G.o.dhead is confirmed by His rising again, because, according to 2 Cor. 13:4, "although He was crucified through weakness, yet He liveth by the power of G.o.d." And therefore it is written (1 Cor.
15:14): "If Christ be not risen again, then is our preaching vain, and our [Vulg.: "your"] faith is also vain": and (Ps. 29:10): "What profit is there in my blood?" that is, in the shedding of My blood, "while I go down," as by various degrees of evils, "into corruption?"
As though He were to answer: "None. "For if I do not at once rise again but My body be corrupted, I shall preach to no one, I shall gain no one,"" as the gloss expounds.
Thirdly, for the raising of our hope, since through seeing Christ, who is our head, rise again, we hope that we likewise shall rise again. Hence it is written (1 Cor. 15:12): "Now if Christ be preached that He rose from the dead, how do some among you say, that there is no resurrection of the dead?" And (Job 19:25, 27): "I know," that is with certainty of faith, "that my Redeemer," i.e. Christ, "liveth,"
having risen from the dead; "and" therefore "in the last day I shall rise out of the earth ... this my hope is laid up in my bosom."
Fourthly, to set in order the lives of the faithful: according to Rom. 6:4: "As Christ is risen from the dead by the glory of the Father, so we also may walk in newness of life": and further on; "Christ rising from the dead dieth now no more; so do you also reckon that you are dead to sin, but alive to G.o.d."
Fifthly, in order to complete the work of our salvation: because, just as for this reason did He endure evil things in dying that He might deliver us from evil, so was He glorified in rising again in order to advance us towards good things; according to Rom. 4:25: "He was delivered up for our sins, and rose again for our justification."
Reply Obj. 1: Although Christ did not fall by sin, yet He fell by death, because as sin is a fall from righteousness, so death is a fall from life: hence the words of Mic. 7:8 can be taken as though spoken by Christ: "Rejoice not thou, my enemy, over me, because I am fallen: I shall rise again." Likewise, although Christ"s body was not disintegrated by returning to dust, yet the separation of His soul and body was a kind of disintegration.
Reply Obj. 2: The G.o.dhead was united with Christ"s flesh after death by personal union, but not by natural union; thus the soul is united with the body as its form, so as to const.i.tute human nature.
Consequently, by the union of the body and soul, the body was uplifted to a higher condition of nature, but not to a higher personal state.
Reply Obj. 3: Christ"s Pa.s.sion wrought our salvation, properly speaking, by removing evils; but the Resurrection did so as the beginning and exemplar of all good things.
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SECOND ARTICLE [III, Q. 53, Art. 2]
Whether It Was Fitting for Christ to Rise Again on the Third Day?
Objection 1: It would seem unfitting that Christ should have risen again on the third day. For the members ought to be in conformity with their head. But we who are His members do not rise from death on the third day, since our rising is put off until the end of the world. Therefore, it seems that Christ, who is our head, should not have risen on the third day, but that His Resurrection ought to have been deferred until the end of the world.
Obj. 2: Further, Peter said (Acts 2:24) that "it was impossible for Christ to be held fast by h.e.l.l" and death. Therefore it seems that Christ"s rising ought not to have been deferred until the third day, but that He ought to have risen at once on the same day; especially since the gloss quoted above (A. 1) says that "there is no profit in the shedding of Christ"s blood, if He did not rise at once."
Obj. 3: The day seems to start with the rising of the sun, the presence of which causes the day. But Christ rose before sunrise: for it is related (John 20:1) that "Mary Magdalen cometh early, when it was yet dark, unto the sepulchre": but Christ was already risen, for it goes on to say: "And she saw the stone taken away from the sepulchre." Therefore Christ did not rise on the third day.
_On the contrary,_ It is written (Matt. 20:19): "They shall deliver Him to the Gentiles to be mocked, and scourged, and crucified, and the third day He shall rise again."