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According to this text, what are the views of Thomas Aquinas on death?
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[5] Moreover, if the men who rise are to die a second time, they will either rise again
from that second death or they will not. If they do not rise, they will remain forever
as separated souls and this is awkward, as was said above In fact, to avoid this
awkwardness, they were held to rise the first time; in other words, if after the second
death they are not going to rise, there will be no argument for their rising after the
first death. On the other hand, if after the second death they do rise again, they will
either rise to die again or they will not. If they are not to die again, the same
reasoning will have to hold for the first resurrection. But, if they are to die again, the
alternation of death and life in the same subject goes on to infinity-and this seems
awkward, for the intention of God ought to have a determinate term. But the
successive alternation of life and death is a kind of changing back and forth, so to
say, and this cannot be an end, for it is essentially contrary to motion that it be an
end; every motion tends toward another.
[6] There is more. In action, the intention of an inferior nature bears on perpetuity.
For every action of an inferior nature is ordered to generation, and its very end is
safeguarding the perpetual being of the species; wherefore, nature does not intend
this individual as ultimate end, but the conservation in him of the species. And nature
has this end, in that it acts by the power of God who is the first root of perpetuity.
Hence, even the end of generation is held by the Philosopher [ De gen. et corr. II, 10]
to be this: that the generated share in the divine being by perpetuity. All the more,
then, does the action of God Himself tend to something perpetual. But the
resurrection is not ordered to the perpetuity of the species, for this could be
safeguarded by generation. It must, then, be ordered to the perpetuity of the
individual: but not in the soul alone, for the soul already had perpetuity before the
resurrection; therefore, in the composite. Man rising, therefore, will live forever.
[7] Again, the soul and body appear to be related in a different order in the first
generation of man and in his resurrection. Now, in the first generation the creation of
the soul follows the generation of the body, for, when the bodily matter is prepared
by the power of the separated seed, God infuses the soul by an act of creation. But in
the resurrection the body is adapted to the pre-existing soul. Of course, that first life
which man acquires by generation follows the condition of the corruptible body in
this: man is deprived of that life by death. Then, the life which man acquires by
resurrection will be perpetual according to the condition of the incorruptible soul.
[8] Again, if life and death succeed one another to infinity in the same subject, the](https://content.bartleby.com/qna-images/question/e64261ed-a22c-44ce-964e-050681d05be9/e1b93cff-0aca-4605-978b-006f8397b4b6/pbqm0wx_processed.jpeg)
Transcribed Image Text:isidore.co
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[5] Moreover, if the men who rise are to die a second time, they will either rise again
from that second death or they will not. If they do not rise, they will remain forever
as separated souls and this is awkward, as was said above In fact, to avoid this
awkwardness, they were held to rise the first time; in other words, if after the second
death they are not going to rise, there will be no argument for their rising after the
first death. On the other hand, if after the second death they do rise again, they will
either rise to die again or they will not. If they are not to die again, the same
reasoning will have to hold for the first resurrection. But, if they are to die again, the
alternation of death and life in the same subject goes on to infinity-and this seems
awkward, for the intention of God ought to have a determinate term. But the
successive alternation of life and death is a kind of changing back and forth, so to
say, and this cannot be an end, for it is essentially contrary to motion that it be an
end; every motion tends toward another.
[6] There is more. In action, the intention of an inferior nature bears on perpetuity.
For every action of an inferior nature is ordered to generation, and its very end is
safeguarding the perpetual being of the species; wherefore, nature does not intend
this individual as ultimate end, but the conservation in him of the species. And nature
has this end, in that it acts by the power of God who is the first root of perpetuity.
Hence, even the end of generation is held by the Philosopher [ De gen. et corr. II, 10]
to be this: that the generated share in the divine being by perpetuity. All the more,
then, does the action of God Himself tend to something perpetual. But the
resurrection is not ordered to the perpetuity of the species, for this could be
safeguarded by generation. It must, then, be ordered to the perpetuity of the
individual: but not in the soul alone, for the soul already had perpetuity before the
resurrection; therefore, in the composite. Man rising, therefore, will live forever.
[7] Again, the soul and body appear to be related in a different order in the first
generation of man and in his resurrection. Now, in the first generation the creation of
the soul follows the generation of the body, for, when the bodily matter is prepared
by the power of the separated seed, God infuses the soul by an act of creation. But in
the resurrection the body is adapted to the pre-existing soul. Of course, that first life
which man acquires by generation follows the condition of the corruptible body in
this: man is deprived of that life by death. Then, the life which man acquires by
resurrection will be perpetual according to the condition of the incorruptible soul.
[8] Again, if life and death succeed one another to infinity in the same subject, the
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assumed human nature to restore it. Therefore, what is a defect of nature will be
restored in all, and so all will return from)death to life. But the failure of the person
will not be restored except in those who have adhered to Christ; either by their own
act, believing in Him; or at least through the sacrament of faith.
Chapter 82
THAT MEN WILL RISE IMMORTAL
[1] From this it is clear, also, that in the resurrection to come men will not so rise that
they are to die again.
[2] For the necessity of dying is a deficiency brought upon human nature by sin. But
Christ, by the merit of His passion, repaired the deficiencies of nature which sin had
brought upon nature. For, as the Apostle says: "Not as the offence, so also the gift.
For if by the offence many died, much more the grace of God, and the gift, by the
grace of one man, Jesus Christ, has abounded unto many" (Rom. 5:15). From this
one gathers that the merit of 'Christ is more effective for removing death than the sin
of Adam for introducing it. Therefore, those who will rise by the merit of Christ,
freed from death, will suffer death no more.
[3] Furthermore, that which is to last forever has not been destroyed. Therefore, if
the men who rise will still die again so that death lasts forever, in the death of Christ
death has by no means been destroyed. But it is destroyed: right now in its cause, as
the Lord had foretold in Hosea (13:14): “O death, I will be your death"; at the end it
will be actually destroyed, according to the word: "The enemy death shall be
destroyed last" (1 Cor. 15:26). One must, then, hold with the faith of the Church that
those who rise will not die again.
[4] An effect, moreover, is likened to its cause. But the resurrection of Christ is the
cause of the future resurrection, as was said. But Christ so rose from the dead as to
die no longer, in the Apostle's words: "Christ rising again from the dead dies now no
more" (Rom. 6:9). Therefore, men will so rise as to die no longer.
[5] Moreover, if the men who rise are to die a second time, they will either rise again
from that second death or they will not. If they do not rise they will remain forever](https://content.bartleby.com/qna-images/question/e64261ed-a22c-44ce-964e-050681d05be9/e1b93cff-0aca-4605-978b-006f8397b4b6/6p2qsc5_processed.jpeg)
Transcribed Image Text:isidore.co
@42%
assumed human nature to restore it. Therefore, what is a defect of nature will be
restored in all, and so all will return from)death to life. But the failure of the person
will not be restored except in those who have adhered to Christ; either by their own
act, believing in Him; or at least through the sacrament of faith.
Chapter 82
THAT MEN WILL RISE IMMORTAL
[1] From this it is clear, also, that in the resurrection to come men will not so rise that
they are to die again.
[2] For the necessity of dying is a deficiency brought upon human nature by sin. But
Christ, by the merit of His passion, repaired the deficiencies of nature which sin had
brought upon nature. For, as the Apostle says: "Not as the offence, so also the gift.
For if by the offence many died, much more the grace of God, and the gift, by the
grace of one man, Jesus Christ, has abounded unto many" (Rom. 5:15). From this
one gathers that the merit of 'Christ is more effective for removing death than the sin
of Adam for introducing it. Therefore, those who will rise by the merit of Christ,
freed from death, will suffer death no more.
[3] Furthermore, that which is to last forever has not been destroyed. Therefore, if
the men who rise will still die again so that death lasts forever, in the death of Christ
death has by no means been destroyed. But it is destroyed: right now in its cause, as
the Lord had foretold in Hosea (13:14): “O death, I will be your death"; at the end it
will be actually destroyed, according to the word: "The enemy death shall be
destroyed last" (1 Cor. 15:26). One must, then, hold with the faith of the Church that
those who rise will not die again.
[4] An effect, moreover, is likened to its cause. But the resurrection of Christ is the
cause of the future resurrection, as was said. But Christ so rose from the dead as to
die no longer, in the Apostle's words: "Christ rising again from the dead dies now no
more" (Rom. 6:9). Therefore, men will so rise as to die no longer.
[5] Moreover, if the men who rise are to die a second time, they will either rise again
from that second death or they will not. If they do not rise they will remain forever
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