Article 11
The Resurrection of the Body

Articulus 11
 Carnis resurrectionem

Not only does the Holy Spirit sanctify the Church as regards the souls of its members, but also our bodies shall rise again by his power: we believe in him that raised up Jesus Christ, our Lord, from the dead (Rom 4:24); and: by a man came death: and by a man the resurrection of the dead (1 Cor 15:21). In this there occur four considerations:

Spiritus Sanctus non solum sanctificat Ecclesiam quantum ad animam, sed virtute eius resurgent corpora nostra. Rom. 4, 24: qui suscitavit Iesum Christum Dominum nostrum a mortuis; et I Cor. XV, 21: quoniam quidem per hominem mors, et per hominem resurrectio mortuorum. Et ideo credimus secundum fidem nostram, resurrectionem mortuorum futuram. Circa quam quatuor consideranda occurrunt.

first, the benefits which proceed from our faith in the resurrection;

Primum est utilitas, quae ex fide resurrectionis provenit;

second, the qualities of those who shall rise, taken all in general;

secundum est qualitas resurgentium, quantum ad omnes in generali;

third, the condition of the blessed;

tertium quantum ad bonos;

fourth, the condition of the damned.

quartum quantum ad malos in speciali.

First, it takes away the sorrow which we feel for the departed. It is impossible for one not to grieve over the death of a relative or friend; but the hope that such a one will rise again greatly tempers the pain of parting: and we will not have you ignorant, brethren, concerning those who are asleep, that you be not sorrowful, as others who have no hope (1 Thess 4:12).

Circa primum sciendum, quod ad quatuor est nobis utilis fides et spes resurrectionis.Concerning the first, our faith and hope in the resurrection is beneficial in four ways.Primo ad tollendum tristitias quas ex mortuis concipimus. Impossibile est enim quod homo non doleat ad mortem cari sui; sed per hoc quod sperat eum resurrecturum, multum temperatur dolor mortis. I Thess. IV, 12: nolumus vos ignorare, fratres, de dormientibus, ut non contristemini, sicut et ceteri qui spem non habent.

Second, it takes away the fear of death. If one does not hope in another and better life after death, then without doubt one is greatly in fear of death and would willingly commit any crime rather than suffer death. But because we believe in another life which will be ours after death, we do not fear death, nor would we do anything wrong through fear of it: that, through death he might destroy him who had the empire of death, that is to say, the devil, and might deliver those who through fear of death were all their life subject to bondage (Heb 2:14).

Secundo aufert timorem mortis. Nam si homo post mortem non speraret aliam vitam meliorem, sine dubio mors esset valde timenda, et potius deberet homo quaecumque mala facere, quam incurrere mortem. Sed quia credimus esse aliam vitam meliorem, ad quam perveniemus post mortem, constat quod nullus debet mortem timere, nec timore mortis aliqua mala facere. Hebr. II, 14-15: ut per mortem destrueret eum qui habebat mortis imperium, idest diabolum; et liberaret eos qui timore mortis per totam vitam obnoxii erant servituti.

Third, it makes us watchful and careful to live uprightly. If, however, this life in which we live were all, we would not have this great incentive to live well, for whatever we do would be of little importance, since it would be regulated not by eternity, but by brief, determined time. But we believe that we shall receive eternal rewards in the resurrection for whatsoever we do here. Hence, we are anxious to do good: if in this life only we have hope in Christ, we are of all men most miserable (1 Cor 15:19).

Tertio reddit sollicitos et studiosos ad bene operandum. Si enim vita hominis esset tantum ista in qua vivimus, non inesset hominibus magnum studium ad bene operandum: quia quidquid faceret, parvum esset, cum eius desiderium non sit ad bonum determinatum secundum certum tempus, sed ad aeternitatem. Sed quia credimus quod per haec quae hic facimus, recipiemus bona aeterna in resurrectione, ideo studemus bona operari. I Cor. XV, 19: si in hac vita tantum in Christo sperantes sumus, miserabiliores sumus omnibus hominibus.

Fourth, it withdraws us from evil. Just as the hope of reward urges us to do good, so also the fear of punishment, which we believe is reserved for wicked deeds, keeps us from evil: but they who have done good things shall come forth unto the resurrection of life; but they who have done evil, unto the resurrection of judgment (John 5:29).

Quarto retrahit a malo. Sicut enim spes praemii allicit ad bonum operandum, ita timor poenae, quam credimus malis reservari, retrahit a malo. Ioan. V, 29: et procedent qui bona fecerunt, in resurrectionem vitae; qui vero mala egerunt, in resurrectionem iudicii.

Concerning the second, it should be known that a fourfold condition is able to be observed in the resurrection.

Circa secundum sciendum est, quod quantum ad omnes quadruplex conditio attendi potest in resurrectione.

The first regards the identity of the bodies of the risen: it will be the same body as it is now, both as regards its flesh and its bones. Some, indeed, have said that it will not be this same body which is corrupted that shall be raised up; but such a view is contrary to the Apostle: for this corruptible must put on incorruption (1 Cor 15:53). And likewise the Holy Scripture says that by the power of God this same body shall rise to life: and I shall be clothed again with my skin; and in my flesh I shall see my God (Job 19:26).

Prima est quantum ad identitatem corporum resurgentium: quia idem corpus quod nunc est, et quantum ad carnem et quantum ad ossa resurget; licet aliqui dixerint quod hoc corpus quod nunc corrumpitur, non resurget; quod est contra Apostolum. Ait I Cor. XV, 53: oportet enim corruptibile hoc induere incorruptionem; et quia sacra Scriptura dicit, quod virtute Dei idem corpus ad vitam resurget: Iob XIX, 26: rursum circumdabor pelle mea, et in carne mea videbo Deum.

The second condition regards the quality of the risen body, which will be different from that of the mortal body: because they shall be incorruptible, both of the blessed, who shall be ever in glory, and of the damned, who shall be ever in punishments: for this corruptible must put on incorruption; and this mortal must put on immortality (1 Cor 15:53). And since the body will be incorruptible and immortal, there will no longer be the use of food or of the marriage relations: for in the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven (Matt 22:30). This is directly against the Jews and Muslims. Nor shall he return any more into his house (Job 7:10).

Secunda conditio erit quantum ad qualitatem, quia corpora resurgentia erunt alterius qualitatis quam nunc sint: quia et quantum ad beatos et quantum ad malos corpora erunt incorruptibilia, quia boni erunt semper in gloria, et mali semper in poena eorum. I Cor. XV, 53: oportet corruptibile hoc induere incorruptionem, et mortale hoc induere immortalitatem. Et quia corpus erit incorruptibile et immortale, non erit usus ciborum et venereorum: Matth. XXII, 30: in resurrectione neque nubent neque nubentur; sed erunt sicut Angeli Dei in caelo. Et hoc est contra Iudaeos et Saracenos. Iob VII, 10: non revertetur ultra in domum suam.

The third condition regards the integrity of the risen body. Both the good and the wicked shall rise with all the soundness of body which is natural to man. He will not be blind or deaf or bear any kind of physical defect: the dead shall rise again incorruptible (1 Cor 15:52), which is to say, wholly free from the defects of the present life.

Tertia conditio est quantum ad integritatem, quia omnes et boni et mali resurgent cum omni integritate quae ad perfectionem hominis pertinet; non enim erit ibi caecus vel claudus, nec aliquis defectus. Apostolus I Cor. XV, 52: mortui resurgent incorrupti, idest impassibiles quantum ad corruptiones praesentes.

The fourth condition regards the age of the risen body. All will rise in the condition of perfect age, which is of thirty-two or thirty-three years. This is because all who were not yet arrived at this age, did not possess this perfect age, and the old had already lost it. Hence, youths and children will be given what they lack, and what the aged once had will be restored to them: until we all attain the unity of faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ (Eph 4:13).

Quarta conditio est quantum ad aetatem, quia omnes resurgent in aetate perfecta, idest triginta trium vel duorum annorum. Cuius ratio est, quia qui nondum pervenerunt ad hoc, non habent aetatem perfectam, et senes hanc iam amiserunt: et ideo iuvenibus et pueris addetur quod deest, senibus vero restituetur. Ephes. IV, 13: donec occurramus omnes in (...) virum perfectum, in mensuram aetatis plenitudinis Christi.

Concerning the third, it must be known that the good will enjoy a special glory because the blessed will have glorified bodies which will be endowed with four gifts.

Circa tertium sciendum est, quod quantum ad bonos erit specialis gloria, quia sancti habebunt corpora glorificata in quibus erit quadruplex conditio.

The first is brilliance: then shall the just shine as the sun in the kingdom of their Father (Matt 13:43).

Prima est claritas: Matth. XIII, 43: fulgebunt iusti sicut sol in regno Patris eorum.

The second is impassibility: it is sown in dishonor; it shall rise in glory (1 Cor 15:43); and God shall wipe away all tears from their eyes; and death shall be no more. Nor mourning, nor crying, nor sorrow shall be anymore, for the former things are passed away (Rev 21:4).

Secunda est impassibilitas; I Cor. XV, 43: seminatur in ignobilitate, surget in gloria; Apoc. XXI, 4: absterget Deus omnem lacrymam ab oculis eorum; et mors ultra non erit, neque luctus neque clamor neque dolor erit ultra, quia prima abierunt.

The third is agility: the just shall shine and shall run to and fro like sparks among the reeds (Wis 3:7).

Tertia est agilitas: Sap. III, 7: fulgebunt iusti, et sicut scintillae in arundineto discurrent.

The fourth is subtility: it is sown a natural body; it shall rise a spiritual body (1 Cor 15:44). This is not in the sense of being altogether a spirit, but that the body will be wholly subject to the spirit.

Quarta est subtilitas: I Cor. XV, 44: seminatur corpus animale, surget corpus spiritale: non quod omnino sit spiritus, sed quia erit totaliter spiritui subiectum.

Concerning the fourth, it must also be known that the condition of the damned will be the exact contrary to that of the blessed. Theirs is the state of eternal punishment, which has a fourfold evil condition.

Circa quartum sciendum, quod damnatorum conditio contraria erit conditioni beatorum, quia erit in eis poena aeterna: in qua est quadruplex mala conditio.

The bodies of the damned will not be brilliant: their countenances shall be as faces burnt (Isa 13:8).

Nam corpora eorum erunt obscura: Isai. XIII, 8: facies combustae vultus eorum.

Likewise they shall be passible, because they shall never deteriorate and, although burning eternally in fire, they shall never be consumed: their worm shall not die and their fire shall not be quenched (Isa 66:24).

Item passibilia, licet nunquam corrumpantur; quia semper in igne ardebunt, et nunquam consummabuntur: Isai. LXVI, 24: vermis eorum non morietur, et ignis eorum non extinguetur.

They will be weighed down, and the soul of the damned will be as it were chained therein: to bind their kings with fetters, and their nobles with manacles of iron (Ps 149:8).

Item erunt gravia: anima enim erit ibi quasi catenata: Psal. CXLIX, 8: ad alligandos reges eorum in compedibus.

Finally, they will be in a certain manner fleshly both in soul and body: the beasts have rotted in their dung (Joel 1:17).

Item erunt quodammodo carnalia et anima et corpus: Ioel. I, 17: computruerunt iumenta et in stercore suo.

Article 12
Life Everlasting. Amen.

Article 12
Vitam aeternam. Amen.

The end of all our desires, eternal life, is fittingly placed last among those things to be believed; and the Creed says: life everlasting. Amen. They wrote this to stand against those who believe that the soul perishes with the body. If this were indeed true, then the condition of man would be just the same as that of the beasts. This agrees with what the Psalmist says: man when he was in honor did not understand; he has been compared to senseless beasts, and made like to them (Ps 48:21). The human soul, however, is in its immortality made like unto God, and in its sensuality alone is it like the brutes. He, then, who believes that the soul dies with the body withdraws it from this similarity to God and likens it to the brutes. Against such it is said: they knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honor of holy souls. For God created man incorruptible, and to the image of his own likeness he made him (Wis 2:22–23).

Convenienter in fine omnium desideriorum nostrorum, scilicet in vita aeterna, finis datur credendis in symbolo, cum dicitur: vitam aeternam. Amen. Contra quod dicunt illi qui ponunt animam interire cum corpore. Si enim hoc esset verum, homo esset eiusdem conditionis cum brutis: et istis convenit illud Psal. XLVIII, 21: homo, cum in honore esset, non intellexit; comparatus est iumentis insipientibus, et similis factus est illis. Anima enim humana assimilatur Deo in immortalitate, ex parte autem sensualitatis assimilatur bestiis. Cum ergo credit quis quod anima moriatur cum corpore, recedit a Dei similitudine, et bestiis comparatur: contra quos dicitur Sap. II, 22–23: neque mercedem speraverunt iustitiae, nec iudicaverunt honorem animarum sanctarum: quoniam Deus creavit hominem inexterminabilem, et ad imaginem similitudinis suae fecit illum.

We must first consider in this article what is everlasting life. And in this we must know that in everlasting life man is united to God. God himself is the reward and the end of all our labors: I am your protector, and your reward exceeding great (Gen 15:1). This union with God consists in a perfect vision: we see now through a glass in a dark manner; but then face to face (1 Cor 13:12). It also consists in the highest praise: we shall see, we shall love, and we shall praise, as says St. Augustine (City of God, xx, 30); joy and gladness shall be found therein, thanksgiving and the voice of praise (Isa 51:3).

Est autem primo considerandum in hoc articulo, quae vita sit vita aeterna. Circa quod sciendum quod in vita aeterna primum est quod homo coniungitur Deo. Nam ipse Deus est praemium et finis omnium laborum nostrorum: Gen. XV, 1: ego protector tuus sum, et merces tua magna nimis. Consistit autem haec coniunctio in perfecta visione: I Cor. XIII, 12: videmus nunc per speculum in aenigmate: tunc autem facie ad faciem. Item consistit in summa laude: Augustinus, in 22 de Civit. Dei: videbimus, amabimus, et laudabimus; Isai. LI, 3: gaudium et laetitia invenietur in ea, gratiarum actio, et vox laudis.

Then, too, in everlasting life is the full and perfect satisfying of every desire; for there every blessed soul will have to overflowing what he hoped for and desired. The reason is that in this life no one can fulfill all his desires, nor can any created thing fully satisfy the craving of man. For only God satisfies and infinitely exceeds man’s desires; and, therefore, perfect satiety is found in God alone. As St. Augustine says: you have made us for yourself, O Lord, and our heart is restless until it rests in you (Confessions, 1, 1). Because the blessed in the fatherland will possess God perfectly, it is evident that their desires will be abundantly filled, and their glory will exceed their hopes. The Lord has said: enter into the joy of the Lord (Matt 25:21). And as St. Augustine says: complete joy will not enter into those who rejoice, but all those who rejoice will enter into joy. I shall be satisfied when your glory shall appear (Ps 16:15). And again: who satisfies your desire with good things (Ps 102:5).

Item in perfecta satietate desiderii: nam ibi habebit quilibet beatus ultra desiderata et sperata. Cuius ratio est, quia nullus potest in vita ista implere desiderium suum, nec unquam aliquod creatum satiat desiderium hominis: Deus enim solus satiat, et in infinitum excedit: et inde est quod non quiescit nisi in Deo, Augustinus, in I Conf.: fecisti nos, Domine, ad te, et inquietum est cor nostrum donec requiescat in te. Et quia sancti in patria perfecte habebunt Deum, manifestum est quod satiabitur desiderium eorum, et adhuc gloria excedet. Et ideo dicit Dominus, Matth. XXV, 21: intra in gaudium Domini tui. Augustinus: totum gaudium non intrabit in gaudentes, sed toti gaudentes intrabunt in gaudium. Psal. XVI, 15: satiabor cum apparuerit gloria tua; et iterum CII, 5: qui replet in bonis desiderium tuum.

Whatever is delightful will be there in abundant fullness. Thus, if pleasures are desired, there will be the highest and most perfect pleasure, for it derives from the highest good, namely, God: then shall you abound in delights in the Almighty (Job 22:26); at the right hand are delights even to the end (Ps 15:10). Likewise, if honors are desired, there too will be all honor. Men wish particularly to be kings, if they be laymen; and to be bishops, if they be clerics. Both these honors will be there: and has made us a kingdom and priests (Rev 5:10); behold how they are numbered among the children of God (Wis 5:5). If knowledge is desired, it will be there most perfectly, because we shall possess in the life everlasting knowledge of all the natures of things and all truth, and whatever we desire we shall know. And whatever we desire to possess, that we shall have, even life eternal: now, all good things come to me together with her (Wis 7:11); to the just their desire shall be given (Prov 10:24).

Quidquid enim delectabile est, totum est ibi superabundanter. Si enim appetuntur delectationes, ibi erit summa et perfectissima delectatio, quia de summo bono, scilicet Deo: Iob XXII, 26: tunc super omnipotentem deliciis afflues; Psal. XV, 11: delectationes in dextera tua usque in finem. Item si appetuntur honores, ibi erit omnis honor. Homines praecipue desiderant esse reges, quantum ad laicos, et episcopi, quantum ad clericos: et utrumque erit ibi: Apoc. V, 10: fecisti nos Deo nostro regnum et sacerdotes; Sap. V, 5: ecce quomodo computati sunt inter filios Dei. Item si scientia appetitur, ibi erit perfectissima: quia omnes naturas rerum et omnem veritatem, et quidquid volemus, sciemus, et quidquid volumus habere, habebimus ibi cum ipsa vita aeterna. Sap. VII, 11: venerunt mihi omnia bona pariter cum illa. Prov. X, 24: desiderium suum iustis dabitur.

Again, most perfect security is there. In this world there is no perfect security; for in so far as one has many things, and the higher one’s position, the more one has to fear and the more one wants. But in the life everlasting there is no anxiety, no labor, no fear. And my people shall sit in the beauty of peace (Isa 32:10), and shall enjoy abundance, without fear of evils (Prov 1:33).

Tertio consistit in perfecta securitate: nam in mundo isto non est perfecta securitas: quia quanto quis habet plura et magis eminet, tanto plura timet et pluribus indiget; sed in vita aeterna nulla est tristitia, nullus labor, nullus timor. Prov. I 33: abundantia perfruetur, malorum timore sublato.

Finally, in heaven there will be the happy society of all the blessed, and this society will be especially delightful. Since each one will possess all good together with the blessed, and they will love one another as themselves, and they will rejoice in the others’ good as their own. It will also happen that, as the pleasure and enjoyment of one increases, so will it be for all: the dwelling in you is as it were of all rejoicing (Ps 86:7).

Quarto consistit in omnium beatorum iucunda societate, quae societas erit maxime delectabilis: quia quilibet habebit omnia bona cum omnibus beatis. Nam quilibet diliget alium sicut seipsum; et ideo gaudebit de bono alterius sicut de suo. Quo fit ut tantum augeatur laetitia et gaudium unius, quantum est gaudium omnium. Psal. LXXXVI, 7: sicut laetantium omnium habitatio est in te.

The perfect will enjoy all this in the life everlasting, and much more that surpasses description. But the wicked, on the other hand, will be in eternal death suffering pain and punishment as great as will be the happiness and glory of the good.

Haec quae dicta sunt, et multa ineffabilia habebunt sancti qui erunt in patria. Mali vero, qui erunt in morte aeterna, non minus habebunt de dolore et poena quam boni de gaudio et gloria.

The punishment of the damned will be increased, firstly, by their separation from God and from all good. This is the pain of loss which corresponds to aversion, and is a greater punishment than that of sense: and the unprofitable servant, cast out into the exterior darkness (Matt 25:30). The wicked in this life have interior darkness, namely sin; but then they shall also have exterior darkness.

Exaggeratur autem poena eorum, primo ex separatione Dei et omnium bonorum. Et haec est poena damni, quae respondet aversioni, quae poena maior est quam poena sensus. Matth. XXV, 30: inutilem servum eiicite in tenebras exteriores. In vita enim ista mali habent tenebras interiores, scilicet peccati; sed tunc habebunt etiam exteriores.

Secondly, the damned shall suffer from remorse of conscience: I will rebuke you, and set the charge before you (Ps 49:21); groaning for anguish of spirit (Wis 5:3). Nevertheless, their repentance and groaning will be of no avail, because it rises not from hatred of evil, but from fear and the enormity of their punishments.

Secundo ex remorsu conscientiae. Psal. XLIX, 21: arguam te et statuam contra faciem tuam. Sap. V, 3: prae angustia spiritus gementes. Et tamen haec poenitentia et gemitus erit inutilis, quia non propter odium mali, sed propter dolorem poenae.

Thirdly, there is the great pain of sense. It is the fire of hell which tortures the soul and the body; and this, as the saints tell us, is the sharpest of all punishments. They shall be ever dying, and yet never die; hence it is called eternal death, for as dying is the bitterest of pains, such will be the lot of those in hell: they are laid in the underworld like sheep; death shall feed upon them (Ps 48:15).

Tertio ex immensitate poenae sensibilis, scilicet ignis inferni, qui animam et corpus cruciabit: quae est acerbissima poenarum, sicut dicunt sancti; et erunt sicut semper morientes, et nunquam mortui nec morituri: unde dicitur mors aeterna, quia sicut moriens est in acerbitate poenarum, sic et illi qui sunt in inferno. Psal. XLVIII, 15: sicut oves in inferno positi sunt: mors depascet eos.

Fourthly, there is the despair of their salvation. If some hope of delivery from their punishments would be given them, their punishment would be somewhat lessened; but since all hope is withdrawn from them, their sufferings are made most intense: Their worm shall not die, and their fire shall not be quenched (Isa 46:24).

Quarto ex desperatione salutis. Nam si eis daretur spes liberationis a poenis, eorum poena mitigaretur; sed cum subtrahitur eis omnis spes, poena efficitur gravissima. Isai. LXVI, 24: vermis eorum non morietur, et ignis eorum non extinguetur.

We thus see the difference between doing good and doing evil. Good works lead to life, evil drags us to death. For this reason, men ought frequently to recall these things to mind, since they will incite one to do good and withdraw one from evil. Therefore, very significantly, at the end of the Creed is placed: life everlasting, so that it would be more and more deeply impressed on the memory. To this life everlasting may the Lord Jesus Christ, blessed God forever, bring us! Amen.

Sic ergo patet differentia inter bene operari et male: quia bona opera ducunt ad vitam, mala autem trahunt ad mortem; et propter hoc homines deberent frequenter reducere haec ad memoriam, quia ex hoc provocarentur ad bonum et retraherentur a malo. Unde et signanter in fine omnium ponitur: vitam aeternam, ut semper magis memoriae imprimatur: ad quam vitam nos perducat Dominus Iesus Christus, Deus benedictus in saecula saeculorum. Amen.

SUMMA CONTRA GENTILES

Chapter 37
That man’s ultimate happiness consists in contemplating God

Caput 37
Quodultima felicitas hominis consistit in contemplatione Dei

Accordingly, if man’s ultimate happiness does not consist in external things (which are called goods of chance); nor in goods of the body; nor in goods of the soul, as regards the sensitive faculty; nor as regards the intellective faculty, in the practice of moral virtue; nor as regards intellectual virtue as concerned with action (namely, art and prudence), it remains for us to conclude that man’s ultimate happiness consists in the contemplation of the truth.

Si igitur ultima felicitas hominis non consistit in exterioribus, quae dicuntur bona fortunae; neque in bonis corporis; neque in bonis animae quantum ad sensitivam partem; neque quantum ad intellectivam secundum actum moralium virtutum; neque secundum intellectuales quae ad actionem pertinent, scilicet artem et prudentiam: relinquitur quod ultima hominis felicitas sit in contemplatione veritatis.

For this operation alone is proper to man, and none of the other animals communicates with him in it.

Haec enim sola operatio hominis est sibi propria; et in ea nullo modo aliquod aliorum animalium communicat.

Again. This is not directed to anything further as its end, since the contemplation of the truth is sought for its own sake.

Haec etiam ad nihil aliud ordinatur sicut ad finem: cum contemplatio veritatis propter seipsam quaeratur.

Again By this operation man is united to things above him by becoming like them, because this alone of all human actions is both in God and in separate substances.

Per hanc etiam operationem homo suis superioribus coniungitur per similitudinem: quia haec tantum de operationibus humanis in Deo et in substantiis separatis est..

Also, by this operation man comes into contact with those higher beings through knowing them in any way whatever.

Hac etiam operatione ad illa superiora contingit, cognoscendo ipsa quocumque modo.

Besides, man is more self-sufficing for this operation, seeing that he stands in little need of the help of external things in order to perform it.

Ad hanc etiam operationem sibi homo magis est sufficiens: utpote ad eam in parum auxilio exteriorum rerum egens.

Further. All other human operations seem to be directed to this as their end. For perfect contemplation requires that the body should be disencumbered, and to this effect are directed all the products of art that are necessary for life. Moreover, it requires freedom from the disturbance caused by the passions, which is achieved by means of the moral virtues and prudence; and freedom from external disturbance, to which all the regulations of the civil life are directed. So that, if we consider the matter rightly, we shall see that all human occupations are brought into the service of those who contemplate the truth.

Ad hanc etiam omnes aliae humanae operationes ordinari videntur sicut ad finem. Ad perfectionem enim contemplationis requiritur incolumitas corporis, ad quam ordinantur artificialia omnia quae sunt necessaria ad vitam. Requiritur etiam quies a perturbationibus passionum, ad quam pervenitur per virtutes morales et per prudentiam; et quies ab exterioribus perturbationibus, ad quam ordinatur totum regimen vitae civilis. Ut sic, si recte considerentur, omnia humana officia servire videantur contemplantibus veritatem.

Now, it is not possible that man’s ultimate happiness consist in contemplation based on the understanding of first principles: for this is most imperfect, as being universal and containing potential knowledge of things. Moreover, it is the beginning and not the end of human study, and comes to us from nature, and not through the study of the truth. Nor does it consist in contemplation based on the sciences that have the lowest things for their object, since happiness must consist in an operation of the intellect in relation to the highest objects of intelligence. It follows, then, that man’s ultimate happiness consists in wisdom, based on the consideration of divine things.

Non est autem possibile quod ultima hominis felicitas consistat in contemplatione quae est secundum intellectum principiorum, quae est imperfectissima, sicut maxime universalis, rerum cognitionem in potentia continens; et est principium, non finis humani studii, a natura nobis proveniens, non secundum studium veritatis. Neque etiam secundum scientias quae sunt de rebus infimis: cum oporteat felicitatem esse in operatione intellectus per comparationem ad nobilissima intelligibilia. Relinquitur igitur quod in contemplatione sapientiae ultima hominis felicitas consistat, secundum divinorum considerationem.

It is therefore evident by way of induction that man’s ultimate happiness consists solely in the contemplation of God, which conclusion was proved above by arguments.

Ex quo etiam patet inductionis via quod supra rationibus est probatum, quod ultima felicitas hominis non consistit nisi in contemplatione Dei

Chapter 51
How God may be seen in his essence

Caput 51
Quomodo Deus per essentiam videatur

Since, then, it is impossible for a natural desire to be void—and it would be were it impossible to arrive at understanding the divine substance, for all minds desire this naturally—we must conclude that it is possible for the divine substance to be seen by means of the intellect, both by separate intellectual substances and by our souls.

Cum autem impossibile sit naturale desiderium esse inane, quod quidem esset si non esset possibile pervenire ad divinam substantiam intelligendam, quod naturaliter omnes mentes desiderant; necesse est dicere quod possibile sit substantiam Dei videri per intellectum, et a substantiis intellectualibus separatis, et ab animabus nostris.

It is sufficiently clear from what has been said what manner of vision this is. For we have proved that the divine substance cannot be seen by the intellect in any created species. Therefore, if God’s essence be seen at all, it must be that the intellect sees it in the divine essence itself, so that in that vision the divine essence is both the object and the medium of vision.

Modus autem huius visionis satis iam ex dictis qualis esse debeat, apparet. Ostensum enim est supra quod divina substantia non potest videri per intellectum aliqua specie creata. Unde oportet, si Dei essentia videatur, quod per ipsammet essentiam divinam intellectus ipsam videat: ut sit in tali visione divina essentia et quod videtur, et quo videtur.

Since, however, the intellect is unable to understand any particular substance unless it be actuated by some species informing it which is the image of the thing understood, someone might deem it impossible for a created intellect to see the very substance of God in the divine essence as an intelligible species, inasmuch as the divine essence is self-subsistent, and we have proved in the first book that God cannot be the form of anything.

Cum autem intellectus substantiam aliquam intelligere non possit nisi fiat actu secundum aliquam speciem informantem ipsum quae sit similitudo rei intellectae, impossibile videri potest alicui quod per essentiam divinam intellectus creatus possit videre ipsam Dei substantiam quasi per quandam speciem intelligibilem: cum divina essentia sit quiddam per seipsum subsistens; et in primo ostensum sit quod Deus nullius potest esse forma.

In order to understand this truth, we must note that a self-subsisting substance is either a form alone, or is composed of matter and form. Accordingly, that which is composed of matter and form cannot be the form of something else, because the form in it is already confined to that matter, so that it cannot be the form of another thing. But that which subsists so as nevertheless to be a form alone can be the form of something else, provided its being be such that some other thing can participate in it, as we have proved concerning the human soul in the second book. If, however, its being cannot be participated in by another, it cannot be the form of anything, because by its very being it is determined in itself, as material things are by their matter.

Ad huius igitur intelligentiam veritatis, considerandum est quod substantia quae est per seipsam subsistens, est vel forma tantum, vel compositum ex materia et forma. Illud igitur quod ex materia et forma compositum est, non potest alterius esse forma: quia forma in eo est iam contracta ad illam materiam, ut alterius rei forma esse non possit. Illud autem quod sic est subsistens ut tamen solum sit forma, potest alterius esse forma, dummodo esse suum sit tale quod ab aliquo alio participari possit, sicut in secundo ostendimus de anima humana. Si vero esse suum ab altero participari non posset, nullius rei forma esse posset: sic enim per suum esse determinatur in seipso, sicut quae sunt materialia per materiam.

Now we must consider this as being the case not only with regard to substantial or natural being, but also as regards intelligible being. For, since truth is the perfection of the intellect, that intelligible which is truth itself will be a pure form in the genus of intelligible things. This applies solely to God: for, since truth is consequent upon being, that alone is its own truth which is its own being, and this belongs to God alone, as we proved in the second book. Consequently, other subsistent intelligibles are not pure forms in the genus of intelligible things, but have a form in a subject: for each of them is a true thing, but not the truth, even as it is a being, but not being itself.

Hoc autem, sicut in esse substantiali vel naturali invenitur, sic et in esse intelligibili considerandum est. Cum enim intellectus perfectio sit verum, illud intelligibile erit ut forma tantum in genere intelligibilium quod est veritas ipsa. Quod convenit soli Deo nam cum verum sequatur ad esse, illud tantum sua veritas est quod est suum esse, quod est proprium soli Deo, ut in secundo ostensum est. Alia igitur intelligibilia subsistentia sunt non ut pura forma in genere intelligibilium, sed ut formam in subiecto aliquo habentes: est enim unumquodque eorum verum, non veritas; sicut et est ens, non autem ipsum esse.

It is therefore clear that the divine essence can be compared to the created intellect as an intelligible species by which it understands, which cannot be said of the essence of any separate substance. And yet it cannot be the form of another thing as to its natural being: for it would follow that, being united to this other, it would constitute one nature; which is impossible, since the divine essence is perfect in itself in its own nature. Whereas the intelligible species in its union with the intellect does not constitute a nature, but perfects the intellect to the effect of understanding: and this is not inconsistent with the perfection of the divine essence.

Manifestum est igitur quod essentia divina potest comparari ad intellectum creatum ut species intelligibilis qua intelligit: quod non contingit de essentia alicuius alterius substantiae separatae. Nec tamen potest esse forma alterius rei secundum esse naturale: sequeretur enim quod, simul cum alio iuncta, constitueret unam naturam; quod esse non potest, cum essentia divina in se perfecta sit in sui natura. Species autem intelligibilis, unita intellectui, non constituit aliquam naturam, sed perficit ipsum ad intelligendum: quod perfectioni divinae essentiae non repugnat.

This immediate vision of God is promised to us in Sacred Scripture: Now we see in a mirror dimly, but then face to face (1 Cor 13:12). It would be impious to understand this in a material way, and imagine a material face in the divinity, since we have proved that God has no body. Nor is it possible for us to see God with a bodily face since the eyes of the body, which are situate in the face, can only see bodily things. Thus then shall we see God face to face, because we shall see him immediately, even as a man whom we see face to face.

Haec igitur visio immediata Dei repromittitur nobis in Scriptura, I Cor. 13:12: videmus nunc per speculum in aenigmate: tunc autem facie ad faciem. Quod corporali modo nefas est intelligere, ut in ipsa divinitate corporalem faciem imaginemur: cum ostensum sit Deum incorporeum esse; neque etiam sit possibile ut nostra corporali facie Deum videamus, cum visus corporalis, qui in facie nostra residet, non nisi rerum corporalium esse possit. Sic igitur facie ad faciem Deum videbimus, quia immediate eum videbimus, sicut hominem quem facie ad faciem videmus.

It is according to this vision that we become most like unto God, and participators of his bliss, since God understands his substance by his essence, and this is his bliss. Hence it is said: When he appears we shall be like him, for we shall see him as he is (1 John 3:2). And our Lord said: As my Father appointed a table for me, so do I appoint for you that you may eat and drink at my table in my kingdom (Luke 22:29–30). Now these words cannot be understood as referring to the food and drink of the body, but to that which is taken from the table of wisdom, of which wisdom says: Come, eat of my bread and drink of the wine I have mixed (Prov 9:5). Accordingly, to eat and drink at God’s table is to enjoy the same bliss as that which makes God happy, and to see God as he sees himself.

Secundum autem hanc visionem maxime Deo assimilamur, et eius beatitudinis participes sumus: nam ipse Deus per suam essentiam suam substantiam intelligit, et haec est eius felicitas. Unde dicitur I Ioan. 3:2: cum autem apparuerit, similes ei erimus et videbimus eum sicuti est. Et Luc. 22, dominus dicit: ego dispono vobis sicut disposuit mihi pater meus mensam, ut edatis et bibatis super mensam meam in regno meo. Quod quidem non de corporali cibo vel potu intelligi potest, sed de eo qui in mensa sapientiae sumitur, de quo a sapientia dicitur, Proverb. 9:5: comedite panes meos, et bibite vinum quod miscui vobis. Super mensam ergo Dei manducant et bibunt qui eadem felicitate fruuntur qua Deus felix est, videntes eum illo modo quo ipse videt seipsum.

Chapter 53
That the created intellect needs a ray of the divine light in order to see God in his essence

Caput 53
Quod intellectus creatus indiget aliqua influentia divini luminis ad hoc quod Deum per essentiam videat

To so sublime a vision the created intellect needs to be raised by some kind of outpouring of the divine goodness.

Oportet autem quod ad tam nobilem visionem intellectus creatus per aliquam divinae bonitatis influentiam elevetur.

For it is impossible that the proper form of anything become the form of another, unless this other bear some resemblance to the thing to which that form properly belongs: thus light does not actuate a body which has nothing in common with the diaphanous. Now the divine essence is the proper intelligible form of the divine intellect, and is proportionate to it: for these three (understanding, medium of understanding, and object understood) are one in God. Therefore, that same essence cannot become the intelligible form of a created intellect, except through the created intellect participating in some divine likeness. Therefore, this participation in a divine likeness is necessary in order that the divine substance be seen.

Impossibile est enim quod id quod est forma alicuius rei propria, fiat alterius rei forma, nisi res illa participet aliquam similitudinem illius cuius est propria forma: sicut lux non fit actus alicuius corporis nisi aliquid participet de diaphano. Essentia autem divina est propria forma intelligibilis intellectus divini, et ei proportionata: nam haec tria in Deo unum sunt, intellectus, quo intelligitur, et quod intelligitur. Impossibile est igitur quod ipsa essentia fiat intelligibilis forma alicuius intellectus creati, nisi per hoc quod aliquam divinam similitudinem intellectus creatus participat. Haec igitur divinae similitudinis participatio necessaria est ad hoc quod Dei substantia videatur.

Again. Nothing can receive a higher form unless it be disposed thereto through its capacity being raised, because every act is in its proper power. Now the divine essence is a higher form than any created intellect. Therefore, in order that the divine essence become the intelligible species to a created intellect, which is requisite in order that the divine substance be seen, the created intellect needs to be raised for that purpose by some sublime disposition.

Adhuc. Nihil est susceptivum formae sublimioris nisi per aliquam dispositionem ad illius capacitatem elevetur: proprius enim actus in propria potentia fit. Essentia autem divina est forma altior omni intellectu creato. Ad hoc igitur quod essentia divina fiat intelligibilis species alicuius intellectus creati, quod requiritur ad hoc quod divina substantia videatur, necesse est quod intellectus creatus aliqua dispositione sublimiori ad hoc elevetur.

Now if we suppose that some created intellect begin to see the divine essence, it follows from what we have said that the divine essence is united to that intellect as an intelligible species.

Amplius. Si aliqua duo prius fuerint non unita et postmodum uniantur, oportet quod hoc fiat per mutationem utriusque, vel alterius tantum. Si autem ponatur quod intellectus aliquis creatus de novo incipiat Dei substantiam videre, oportet, secundum praemissa, quod divina essentia copuletur ei de novo ut intelligibilis species.

But it is impossible that the divine essence be changed, as we have proved. Therefore, this union must begin through a change in the created intellect. And this change can only consist in the created intellect acquiring some new disposition.

Impossibile est autem quod divina essentia moveatur, sicut supra ostensum est. Oportet igitur quod talis unio incipiat esse per mutationem intellectus creati. Quae quidem mutatio aliter esse non potest nisi per hoc quod intellectus creatus aliquam dispositionem de novo acquirat.

Besides. If two things from not being united become united, this must be either through both being changed, or one only. The same conclusion follows if we suppose some created intellect to be endowed from the outset of its creation with such a vision. For if, as we have proved, this vision exceeds the faculty of nature, it is possible to conceive any created intellect as complete in its natural species without its seeing God’s substance. Consequently, whether it see God from the beginning, or begin to see him afterwards, its nature needs something to be added to it.

Idem autem sequitur si detur quod a principio suae creationis tali visione aliquis creatus intellectus potiatur. Nam si talis visio facultatem naturae creatae excedit, ut probatum est, potest intelligi quivis intellectus creatus in specie suae naturae consistere absque hoc quod Dei substantiam videat. Unde, sive a principio sive postmodum Deum videre incipiat, oportet eius naturae aliquid superaddi.

Further. Nothing can be raised to a higher operation except through its power being strengthened. Now a power may be increased in two ways. First, by a mere intensifying of the power: thus the active power of a hot subject is increased by the intensity of the heat, so that it is capable of a more vehement action in the same species. Second, by the addition of a new form: thus the power of a diaphanous body is increased so that it can give light through its being made actually lightsome by receiving the form of light anew. This increase of power is necessary in order that there result an operation of another species. Now the natural power of the created intellect is not sufficient for the vision of the divine substance, as we have shown. Therefore, its power needs to be increased, in order that it attain to that vision. But increase through intensification of the natural power is insufficient because that vision is not of the same kind as the natural vision of the created intellect, which is clear from the distance of the things seen. Therefore, there must be an increase of the intellective power through its receiving a new disposition.

Item. Nihil potest ad altiorem operationem elevari nisi per hoc quod eius virtus fortificatur. Contingit autem dupliciter alicuius virtutem fortificari. Uno modo, per simplicem intensionem ipsius virtutis: sicut virtus activa calidi augetur per intensionem caloris, ut possit efficere vehementiorem actionem in eadem specie. Alio modo, per novae formae appositionem: sicut diaphani virtus augetur ad hoc quod possit illuminare, per hoc quod fit lucidum actu per formam lucis receptam in ipso de novo. Et hoc quidem virtutis augmentum requiritur ad alterius speciei operationem consequendam. Virtus autem intellectus creati naturalis non sufficit ad divinam substantiam videndam, ut ex dictis patet. Oportet ergo quod augeatur ei virtus, ad hoc quod ad talem visionem perveniat. Non sufficit autem augmentum per intensionem naturalis virtutis: quia talis visio non est eiusdem rationis cum visione naturali intellectus creati; quod ex distantia visorum patet. Oportet igitur quod fiat augmentum virtutis intellectivae per alicuius novae dispositionis adeptionem.

Now, owing to the fact that we derive our knowledge of intelligible beings from sensible things, we transfer the terms employed in sensual knowledge to our intellectual knowledge—especially those that appertain to the sight, which of all the senses is the highest and most spiritual, and therefore most akin to the intellect. And for this reason intellectual knowledge is called sight. And because bodily sight is not effected without light, those things which serve for the perfection of intellectual vision are called light: therefore, Aristotle compares the active intellect to light because the active intellect makes things actually intelligible, even as light somewhat makes things to be actually visible. Accordingly, the disposition whereby the created intellect is raised to the intellectual vision of the divine substance is rightly called the light of glory: not that it makes the object actually intelligible, as the light of the active intellect does, but because it makes the intellect able actually to understand.

Quia vero in cognitionem intelligibilium ex sensibilibus pervenimus, etiam sensibilis cognitionis nomina ad intelligibilem cognitionem transumimus: et praecipue quae pertinent ad visum, qui inter ceteros sensus nobilior est et spiritualior, ac per hoc intellectui affinior; et inde est quod ipsa intellectualis cognitio visio nominatur. Et quia corporalis visio non completur nisi per lucem, ea quibus intellectualis visio perficitur, lucis nomen assumunt: unde et Aristoteles, in III de anima, intellectum agentem luci assimilat, ex eo quod intellectus agens facit intelligibilia in actu, sicut lux facit quodammodo visibilia actu. Illa igitur dispositio qua intellectus creatus ad intellectualem divinae substantiae visionem extollitur, congrue lux gloriae dicitur: non propter hoc quod faciat intelligibile in actu, sicut lux intellectus agentis; sed per hoc quod facit intellectum potentem actu intelligere.

This is the light of which it is said: In your light we will see light (Ps 36:9[35:10]), namely, the light of the divine substance. Again it is said: The city, namely of the blessed, has no need of sun or moon to shine upon it, for the glory of God is its light (Rev 22:5). Again it is said: The sun shall be no more your light by day, nor for brightness shall the moon give light to you by night; but the Lord will be your everlasting light, and your God will be your glory (Isa 60:19). For this reason too, since in God to be is the same as to understand, and because he is to all the cause of their understanding, he is said to be the light: The true light that enlightens every man was coming into the world (John 1:9); and: God is light (1 John 1:5); and: You cover yourself with light as with a garment (Ps 104[103]:2). For this reason too, both God and the angels are described in Sacred Scripture in figures of fire, on account of the brilliance of fire.

Hoc autem est lumen de quo in Psalmo dicitur: in lumine tuo videbimus lumen, scilicet divinae substantiae. Et Apoc. 22 dicitur: civitas, scilicet beatorum, non eget sole neque luna: nam claritas Dei illuminavit illam. Et Isaiae 60 dicitur: non erit tibi amplius sol ad lucendum per diem, nec splendor lunae illuminabit te: sed erit tibi dominus in lucem sempiternam, et Deus tuus in gloriam tuam. Inde est etiam, quia Deo idem esse est quod intelligere, et est omnibus causa intelligendi, quod dicitur esse lux, Ioan. 1:9: erat lux vera, quae illuminat omnem hominem venientem in hunc mundum; et I Ioan. 1:5: Deus lux est; et in Psalmo: amictus lumine sicut vestimento. Et propter hoc etiam tam Deus quam angeli in sacra Scriptura in figuris igneis describuntur, propter ignis claritatem.