The Resurrection of the Flesh — Universality; Nature of the Risen Body

Section 2: Universality of the Resurrection

1. The Catholic Church teaches that on the Last Day all men shall rise in the flesh — the just to be rewarded with eternal life, the wicked to be punished with eternal death.

Though the early creeds stress the fate of the just,¹ the Church has never permitted her children to doubt that the wicked also will rise in the flesh. The so-called Athanasian Creed says: “All men shall rise again with their bodies, and shall give an account of their works; and they that have done good shall go into life everlasting, and they that have done evil, into everlasting fire.”²

The Fourth Council of the Lateran defines: “All men shall rise again with their own bodies, which they now have, to receive according to their deeds, whether good or bad: the latter, everlasting punishment with the devil, the former, eternal glory with the Lord.”³ Hence it is an article of faith that the souls of the damned as well as those of the Elect will be reunited to their bodies on the last day.

a) This teaching can be convincingly demonstrated from Holy Scripture. Cfr. Dan. XII, 2: “And many of those that sleep in the dust of the earth shall awake: some unto life everlasting, and others unto reproach, to see it always.”⁴ Our Lord Himself says: “They that have done good things shall come forth unto the resurrection of life; but they that have done evil, unto the resurrection of judgment.”⁵ St. John writes in the Apocalypse: “And the dead were judged by those things which were written in the books, according to their works. And the sea gave up the dead that were in it, and death and hell gave up their dead that were in them; and they were judged every one according to their works. And hell and death were cast into the pool of fire. This is the second death. And whosoever was not found written in the book of life, was cast into the pool of fire.”⁶ St. Paul, when brought before Felix, the governor, openly professed his belief in “a resurrection of the just and the unjust.”⁷

A difficulty has been raised in view of Ps. I, 5: “Therefore the wicked shall not rise again in judgment.”⁸ But this difficulty is apparent rather than real. The Royal Psalmist does not except the wicked from the General Resurrection; he merely wishes to say that they will be unable to stand judgment. This is clearly apparent from the Hebrew text, which says: “The wicked shall not stand, but be as dust which the wind driveth from the face of the earth.”

b) Though the Fathers devote more attention to the Resurrection of the just, there can be no reasonable doubt that they believed also in the Resurrection of the wicked.

Clement of Rome admonishes the Corinthians: “Keep the flesh pure and the seal undefiled, that we may obtain eternal life, and let none of you say that this flesh is not judged and does not rise again.”⁹ His meaning evidently is that impurity will be punished, as purity is rewarded, in the flesh. Tertullian testifies to the early belief in Christ’s return to judge the wicked and the just, rewarding the latter with eternal life and punishing the former with eternal fire, after they have all arisen from the dead and resumed their bodies.¹⁰

c) Though reason cannot prove the necessity of the Resurrection, it can show its congruity.

“It is against the nature of the soul,” says St. Thomas, “to be without the body. But nothing that is against nature can be lasting. Therefore the soul will not be forever without the body. Thus the immortality of the soul seems to require the resurrection of the body.”¹¹ However, this argument must not be strained. It does not prove the impossibility of an eternal separation between body and soul. If it did, a natural resurrection of the flesh would have to be postulated for the pure state of nature, and the dogma of the Resurrection could be conclusively proved from philosophy. Some Catholic writers have indeed asserted this to be so.¹² Scheeben shatters their arguments by showing the essentially supernatural character of the Resurrection.¹³ Man has no natural claim to be restored to life after death, least of all in a transfigured body, and to say that God might allow the souls of the dead to live forever without their bodies involves no contradiction, either against the order of nature or against any divine attribute.¹⁴ The souls of the Old Testament patriarchs have been living without their bodies for several thousand years and will continue in a disembodied state until the day of Judgment. There is no reason for assuming that they could not exist in this way forever.

A second argument for the congruity of the Resurrection is derived from the attribute of divine justice and may be tersely formulated as follows: “Reward and punishment are due to men both in soul and body. But in this life they cannot attain to the reward of final happiness, and sins often go unpunished: nay, here ‘the wicked live, and are comforted and set up with riches’ (Job XXI, 7). There must, then, be a second union of soul and body, that man may be rewarded and punished in both.”¹⁵

2. In conclusion we may add a few words concerning the raising of Lazarus and other dead persons by Christ during His earthly sojourn, and similar miracles performed by Saints. The persons thus miraculously raised were restored to life only to die again, and now await their final resurrection with the remainder of humanity.

Some doubt exists with regard to the saints who came forth bodily from their graves at the death of our Saviour.¹⁶ There have been theologians who thought that these privileged persons anticipated, as it were, the General Resurrection and ascended to Heaven with Christ; others (e.g. Theodoret and St. Augustine) hold the more probable opinion that they were revived only for a time and died again. This latter theory is preferable to the former because it agrees with the Catholic belief that the bodily Assumption of the Blessed Virgin Mary is an altogether unique privilege.¹⁷

Section 3: Nature of the Risen Body

The body that will be reunited to the soul at the Resurrection will be identical with the one inhabited by the soul on earth.

1. Proof from Revelation. The Eleventh Council of Toledo says: “We believe that we shall arise, clothed not in air or some other flesh, but in the self-same [flesh] in which we [now] live, exist, and move.”¹⁸ The so-called Creed of Leo IX, which is still employed in the consecration rite of bishops, contains this passage: “I believe also in the true resurrection of the same flesh which I now have.”¹⁹ The Fourth Council of the Lateran defines: “All men will rise again with their own bodies [the same] which they now have.”²⁰

a) The Biblical argument for this dogma is based on the same texts that prove the Resurrection, especially the vision of Ezechiel and the passage from Job which we have quoted above.²¹

Where Sacred Scripture does not expressly assert the identity of the risen body with that inhabited by the soul before death, it takes this identity for granted. For a man to rise again in a strange body would not be a true resurrection. “We cannot speak of a resurrection,” says St. Thomas, “unless the soul returns to the same body, because resurrection signifies a new rising. To rise and to fall belong to the same subject, … and hence, if the soul did not resume the same body, there would be no resurrection, but rather the assumption of a new body.”²² St. Paul writes: “For this corruptible [body] must needs put on incorruption, and this mortal [body] immortality.”²³ Consequently, it is one and the same body which, having been corruptible and mortal in this life, becomes incorruptible and immortal after the Resurrection.

b) The Fathers conceived the Resurrection of the flesh as a reawakening or restoration of the body formerly inhabited by the soul, and rejected the contrary teaching of the Origenists. St. Jerome says: “As Christ arose in that body which lay with us in the sacred sepulchre, so we, on the day of judgment, shall arise in the same bodies by which we are covered and with which we are buried.”²⁴ The Patristic teaching that holy Communion is a pledge of the Resurrection would be meaningless if the risen body were not identical with the one we have on earth.

Tradition expressed itself practically in the solemn burial rite of the Church, the liturgical prayers recited for the dead, the respect shown to corpses, and especially the veneration exhibited towards the bodies of saints and their relics.²⁵

2. Speculative Discussion of the Dogma. Speculative theology strives to understand the import of the dogma and to answer some of the questions that arise concerning the identity and integrity of the risen body and its functions.

a) As regards the identity of the risen body, it must be taken neither in too broad nor in too narrow a sense.

Durandus declared that identity of soul is sufficient to constitute identity of person, and that the risen body may be composed of matter entirely different from that which constituted it during life. But would an entirely new body be really and truly “my body”? If my soul were to inhabit an entirely new body, should I not, on the contrary, be a different person, at least materially? The Church declares that after the Resurrection man will not only be of the same species as before, but identically the same individual. It makes no difference whether this identity is conceived in accordance with the hylomorphic system of Aristotle and St. Thomas, or the modern atomic theory, as long as the reality of matter is admitted.

Nor, again, must the identity of the risen body be conceived too narrowly. Of course, corporeal individuality is not to be gauged by a mathematical standard. Infants and old men will probably not arise exactly as they died, but in a more perfect form. Moreover, we know that in consequence of the process technically called metabolism, the human body changes its material composition every seven years or so. Hence there can be no absolute bodily identity even in this life. Nor need the identity of the risen with the earthly body be conceived as absolute. “What does not bar numerical unity in a man while he lives on uninterruptedly,” says St. Thomas, “clearly can be no bar to the identity of the risen man with the man that was. In a man’s body while he lives, there are not always the same parts in respect of matter, but only in respect of species. In respect of matter there is a flux and reflux of parts: still that fact does not bar the man’s numerical unity from the beginning to the end of his life.”²⁶

It has been objected that, as the same matter enters successively into the composition of different men, many individuals, especially savages addicted to anthropophagy, will have to fight for their bodies at the Resurrection. But this objection is unworthy of serious consideration. God in His omnipotence and wisdom can surely find ways and means of restoring to every man his own body.²⁷

b) The integrity of the risen body offers a real difficulty, owing to the fact that many men are mutilated before they die, while others (monstra) never enjoy the possession of a normal physique.

St. Augustine says on this subject: “As the members appertain to the integrity of human nature, they shall all be restored together; for they who were either blind from birth, or who lost their sight on account of some disease, the lame, the maimed, and the paralyzed, shall rise again with an entire and perfect body.”²⁸ The same holy Doctor expresses the expectation that “whatever old age or disease has wasted in the body … shall be repaired by the divine power of Christ,”²⁹ and that the body will be raised, not in an immature or decrepit condition, but as it appeared in the prime of life.³⁰ However, these are mere conjectures. We have no positive knowledge whatever on the subject.

Certain theologians hold that the bodies of the risen will be either asexual or all of the male gender. This opinion is untenable for the reason that the distinction of sex appertains both to the integrity and the identity of the individual³¹ and also because our Lord seems to take the continued existence of sex for granted when He says: “In the resurrection they shall neither marry nor be married.”³² In Eph. IV, 13: “Until we all meet and attain to the unity of faith, and knowledge of the Son of God, even to a perfect man, to the measure of the full stature of Christ,”³³ the context shows that the Apostle means that perfect manhood which the soul is destined to attain in the life beyond. He does not mean, as St. Thomas notes, that when the risen go forth to meet Christ, they shall all be of the male sex, but merely desires to foreshadow the perfection and strength of the Church, which shall be like that of a full-grown man.³⁴

c) Of the bodily functions all those that pertain to the vegetative life will cease in the next world.

Nutrition and propagation are incompatible with the status termini. Moreover, Christ Himself expressly repudiated the idea of a Mohammedan paradise. Cfr. Matth. XXII, 30: “In the resurrection they shall neither marry nor be married, but shall be as the angels of God in heaven,”³⁵ that is to say, though the distinction of sex remains, its functions will cease.

Scripture often likens Heaven to a banquet, at which all men will sit down to feast with the Patriarchs. This is a mere allegory, designed to illustrate the happiness of the Elect. St. Paul says: “Food is for the belly, and the belly for food; still, God will end both the one and the other.”³⁶ This cannot mean that the organs of digestion and assimilation will be destroyed, for they belong to the integrity of the body — but that they will no longer exercise their functions.

As regards the senses, the eyes and ears will no doubt continue to exercise their functions, the former by enjoying the sight of the God-man, the Blessed Virgin Mary, and the Saints, the latter by listening to the conversation of the Blessed and drinking in their paeans of praise and exultation.³⁷

What some theologians say concerning delicious odors, essences, etc., enjoyed by the Elect is pure speculation with no basis in fact.

3. The Four Transcendent Endowments or Qualities of the Risen Bodies of the Saints. In addition to the natural characteristics of identity and integrity common to all risen bodies, the glorified bodies of the Elect will enjoy four supernatural qualities, viz.: impassibility, brightness, agility, and subtility.

a) Impassibility (impassibilitas) puts the bodies of the Elect beyond the reach of death, pain, and discomfort. 1 Cor. XV, 53: “This mortal body must needs put on incorruption.”³⁸ Apoc. XXI, 4: “God shall wipe away every tear from their eyes, and death shall be no more, neither shall mourning or wailing or pain be any more, because the first things are passed away.”³⁹

The term used by St. Paul signifies something more than “incorruption.” The bodies of the wicked, too, are after a fashion “incorruptible,” but they are by no means impassible. Impassibility is a peculiarity of the glorified body. Whether it is a positive quality imparted to the soul by God, or results from the expulsion of the active and passive factors responsible for pain and suffering, we are unable to say. All that we know for certain is that the bodies of the Saints will be incapable of suffering. St. Thomas ascribes this supernatural impassibility to the complete and perfect dominion exercised by the soul over the body, whereby the latter is effectively protected against all harmful influences both from within and without.⁴⁰

b) The second quality of the glorified body is a certain brightness (claritas) that will cause the just, in the words of our Saviour Himself, to “shine as the sun.”⁴¹

This prerogative was foreshadowed in the transfiguration of Christ on Mount Thabor. “Our conversation,” says St. Paul, “is in heaven, from whence also we look for the Saviour, our Lord Jesus Christ, who will transform the body of our lowliness, that it may be one with the body of his glory, by the force of that power whereby he is able to subject all things to himself.”⁴² Elsewhere the Apostle intimates that the body will be transfigured in proportion to the light of glory which illumines the soul and enables it to behold the divine essence. Cfr. 1 Cor. XV, 40 sq.: “The glory of the heavenly is different from that of the earthly. There is the glory of the sun, and the glory of the moon, and the glory of the stars; for star differeth from star in glory. And so it is with the resurrection of the dead.”⁴³ “Thus,” explains St. Thomas, “the glory of the soul shall be perceptible in the glorified body as the color of a body enclosed in a glass receptacle is visible through the glass.”⁴⁴ As the wounds of our Divine Saviour do not disfigure His glorified body, but shine forth with indescribable radiance, so, we may assume, the scars of the blessed martyrs, far from marring, will rather enhance the beauty and glory of their transfigured bodies.⁴⁵

c) The third quality of the glorified body is a certain agility (agilitas), by which, under the influence of the spirit, now no longer restrained, the body is freed from its innate clumsiness and moves with the utmost facility in whatever direction it is drawn by the soul.

The body of our Lord after the Resurrection was no longer subject to the limitations of space. Similarly the transfigured bodies of the Saints will be able to move from place to place, from planet to planet, from star to star, with the utmost ease and celerity. St. Thomas ascribes this ability to the fact that in the glorified body the soul is free to exercise its functions as the substantial form and motive power (vis motrix).⁴⁶

Can the Blessed move from place to place in a timeless moment, that is, without passing through the intervening space? This purely philosophical question is answered negatively by the Angelic Doctor. “The glorified body,” he says, “moves in time, but imperceptibly because of its quickness.”⁴⁷ Suarez⁴⁸ takes the opposite view and supports it with certain utterances of the Fathers. The metaphysical possibility of such unhampered motion depends on the nature of time and space.

d) The fourth and last quality of the transfigured body is subtility (subtilitas s. spiritualitas). This property does not imply that the glorified body is imperceptible to the senses, or that it is transformed into spirit.⁴⁹ The body merely enters into the full possession of grace and participates in the higher life of the soul to such an extent that it may be said to be almost spiritualized.

The soul is filled with the divine pneuma, which, as the principle of supernatural life, assumes into itself the life of the body and raises it to its own level. The soul is no longer subject to death and suffering and no longer depends on material objects for the processes of nourishment and acquiring knowledge. The body becomes absolutely subject to the spirit, and the former conflict between the two is at an end.

It is a controverted question whether the transfigured bodies of the Blessed, by virtue of this supernatural gift of subtility, can penetrate one another, i.e. occupy the same space. Most authors hold that they are endowed with mechanical compenetrabilitas, i.e. the capability of mutual penetration. That this is metaphysically possible we know from the fact that Christ after the Resurrection passed through the walls of the sepulchre and the closed doors of the council chamber without let or hindrance. St. Thomas ascribes this prerogative to a special act of divine omnipotence,⁵⁰ whereas Suarez⁵¹ thinks it may be explained as a natural effect of the spirituality of the transfigured body.

Readings: E. Ramers, Des Origenes Lehre von der Auferstehung des Fleisches, Trèves 1851. — M. Seisenberger, Die Lehre von der Auferstehung des Fleisches, Ratisbon 1867. — J. Bautz, Die Lehre vom Auferstehungsleibe nach ihrer positiven und spekulativen Seite, Mayence 1877. — G. Scheurer, Das Auferstehungsdogma der vornizänischen Zeit, Würzburg 1896. — A. Brinquant, La Résurrection de la Chair et les Qualités du Corps des Élus, Paris 1899. — F. Schmid, Der Unsterblichkeits- und Auferstehungsglaube in der Bibel, Brixen 1902. — Chadouard, La Philosophie du Dogme de la Résurrection de la Chair au 2e Siècle, Paris 1905. — A.J. Maas, S.J., art. “Resurrection,” in the Catholic Encyclopedia, Vol. XII, pp. 792 sq.

Footnotes

1. Cfr. the Symbolum Nicaenum as revised at Constantinople: “Et exspecto resurrectionem mortuorum et vitam venturi saeculi.” ↩

2. “Omnes homines resurgere habent [i.e. resurgent] cum corporibus suis, etc.” (Denzinger-Bannwart, n. 40). ↩

3. “Omnes cum suis propriis resurgent corporibus, quae nunc gestant, ut recipiant secundum opera sua, sive bona fuerint sive mala: illi cum diabolo poenam perpetuam, et isti cum Christo gloriam sempiternam.” (Denzinger-Bannwart, n. 429). ↩

4. Dan. XII, 2: “Et multi de his, qui dormiunt in terrae pulvere, evigilabunt: alii in vitam aeternam, et alii in opprobrium ut videant semper.” ↩

5. Ioa. V, 29: “Procedent qui bona fecerunt, in resurrectionem vitae: qui vero mala egerunt in resurrectionem iudicii.” ↩

6. Apoc. XX, 12 sqq.: ”… et iudicati sunt mortui ex his, quae scripta erant in libris secundum opera ipsorum. Et dedit mare mortuos, qui in eo erant: et mors et infernus dederunt mortuos suos, qui in ipsis erant: et iudicatum est de singulis secundum opera ipsorum. Et infernus et mors missi sunt in stagnum ignis.” On the “Book of Life” see Pohle-Preuss, Grace, Actual and Habitual, pp. 192 sq. ↩

7. Acts XXIV, 15: ”… resurrectionem futuram iustorum et iniquorum.” ↩

8. Ps. I, 5: “Ideo non resurgent impii in iudicio.” ↩

9. II Ep. ad Corinth., 8, 6–9, 1. ↩

10. De Praescript., 13: “Credimus … Christum venturum cum claritate ad iudicandos sanctos in vitae aeternae et promissorum caelestium fructum, et ad profanos adiudicandos igni aeterno facta utrisque partis resurrectione cum restitutione carnis.” ↩

11. Summa contra Gentiles, IV, 79: “Est contra naturam animae absque corpore esse. Nihil autem, quod est contra naturam, potest esse perpetuum. Non igitur perpetuo erit anima absque corpore. Quum igitur perpetuo maneat [quia immortalis], oportet eam corpori iterato coniungere, quod est resurgere.” Cfr. Rickaby, God and His Creatures, p. 403. ↩

12. Notably A. Feretti (Philosophia Moralis, pp. 88 sqq., Rome 1887) and Costa-Rossetti (Philosophia Moralis, 2nd ed., pp. 41 sq., Innsbruck 1886). ↩

13. Die Mysterien des Christentums, 3rd ed., pp. 591 sqq., Freiburg 1912. ↩

14. Cfr. St. Thomas, Summa Theol., Supplement., qu. 75, art. 3. ↩

15. St. Thomas, Summa contra Gentiles, IV, 79: “Necessarium est, ponere iteratam ad corpus coniunctionem, ut homo in corpore et anima praemiari et puniri possit.” ↩

16. Cfr. Matth. XXVII, 52 sq.: “Monumenta aperta sunt et multa corpora sanctorum, qui dormierant, surrexerunt; et exeuntes de monumentis post resurrectionem eius, venerunt in sanctam civitatem et apparuerunt multis.” ↩

17. See Pohle-Preuss, Mariology, pp. 105 sqq. ↩

18. “Nec in aera vel qualibet alia carne, ut quidam delirant, surrecturos nos credimus, sed in ista, qua vivimus, consistimus et movemur.” (Denzinger-Bannwart, n. 287). ↩

19. “Credo etiam veram resurrectionem eiusdem carnis, quam nunc gesto.” (Denzinger-Bannwart, n. 347). ↩

20. “Omnes cum suis propriis resurgent corporibus, quae nunc gestant.” (Denzinger-Bannwart, n. 429). ↩

21. See above, Section 1. ↩

22. Summa Theol., Supplement., qu. 79, art. 1: “Non enim resurrectio dici potest, nisi anima ad idem corpus redeat, quia resurrectio est iterata surrectio. Eiusdem autem est surgere et cadere, … et ita, si non est idem corpus, quod anima resumit, non dicitur resurrectio, sed magis novi corporis assumptio.” ↩

23. 1 Cor. XV, 53: “Oportet enim corruptibile hoc induere incorruptionem et mortale hoc induere immortalitatem.” ↩

24. Ep., 61: “Sicut surrexit Dominus in corpore, quod apud nos in sacro sepulcro conditum iacuit, ita et nos in ipsis corporibus, quibus circumdamur et sepelimur, in die iudicii surrecturi sumus.” ↩

25. Cfr. Pohle-Preuss, Mariology, pp. 153 sqq. The argument from the monuments of the early Church is well developed by Katschthaler, Eschatologia, pp. 448 sqq., Ratisbon 1888. ↩

26. Summa contra Gentiles, IV, 81: “Quod non impedit unitatem secundum numerum in homine, dum continue vivit, manifestum est quod non potest impedire unitatem resurgentis. In corpore autem hominis, quamdiu vivit, non semper sunt eaedem partes secundum materiam, sed solum secundum speciem. Secundum vero materiam partes fluunt et refluunt, nec propter hoc impeditur, quin homo sit unus numero a principio vitae usque in finem.” ↩

27. Cfr. St. Thomas, Summa contra Gentiles, IV, 81. ↩

28. Enchiridion, c. 89: “Quoniam membra ad veritatem humanae naturae pertinent, simul restituentur omnia. Qui enim vel ab ipso ortu oculis capti sunt vel ob aliquem morbum lumina amiserunt, claudi atque omnino manci et quibusvis membris debiles integro ac perfecto corpore resurgent.” This teaching was embodied in the Catechism of the Council of Trent, P. I, c. 12, n. 9. ↩

29. De Civitate Dei, XXII, 19. ↩

30. Ibid., XXII, 16. ↩

31. Cfr. Gen. I, 27, 31. ↩

32. Matth. XXII, 30: “In resurrectione enim neque nubent, neque nubentur …” ↩

33. Eph. IV, 13: “Donec occurramus omnes in unitatem fidei, et agnitionis Filii Dei in virum perfectum, in mensuram aetatis plenitudinis Christi.” ↩

34. Summa contra Gentiles, IV, 88. ↩

35. Matth. XXII, 30: “In resurrectione enim neque nubent, neque nubentur: sed erunt sicut angeli Dei in caelo.” ↩

36. 1 Cor. VI, 13: “Esca ventri et venter escis, Deus autem et hunc et has destruet.” ↩

37. Cfr. Lessius, De Summo Bono, III, n. 100. ↩

38. 1 Cor. XV, 53. ↩

39. Apoc. XXI, 4. ↩

40. Summa Theol., Supplement., qu. 82, art. 1. ↩

41. Matth. XIII, 43: “Tunc iusti fulgebunt sicut sol in regno Patris eorum.” ↩

42. Phil. III, 20 sq.: “Nostra autem conversatio in caelis est: unde etiam Salvatorem exspectamus Dominum nostrum Iesum Christum, qui reformabit corpus humilitatis nostrae, configuratum corpori claritatis suae, secundum operationem, qua etiam possit subiicere sibi omnia.” ↩

43. 1 Cor. XV, 40 sq.: ”… alia quidem caelestium gloria, alia autem terrestrium: alia claritas solis, alia claritas lunae, et alia claritas stellarum. Stella enim a stella differt in claritate: sic et resurrectio mortuorum.” ↩

44. Summa Theol., Supplement., qu. 85, art. 1: “Et ita in corpore glorioso cognoscetur gloria animae, sicut in vitro cognoscitur color corporis, quod continetur in vase vitreo.” ↩

45. Cfr. St. Thomas, Supplement., qu. 82, art. 1, ad 5. ↩

46. Op. cit., qu. 84, art. 1. ↩

47. Ibid.: “Corpus gloriosum movetur in tempore, sed imperceptibiliter propter brevitatem.” ↩

48. De Myst. Vitae Christi, disp. 48, sect. 4. ↩

49. Cfr. St. Thomas, Summa Theol., Supplement., qu. 83, art. 6. ↩

50. Cfr. St. Thomas, op. cit., qu. 83, art. 2: “Corpus gloriosum ratione suae subtilitatis non habebit, quod possit esse simul cum alio corpore, sed poterit simul cum alio corpore esse ex operatione virtutis divinae.” ↩

51. De Myst. Vitae Christi, disp. 48, sect. 5, n. 16. ↩