It is true that, in earthly things, imperfection precedes perfection. Nevertheless, speaking strictly, perfection always precedes imperfection; because every imperfect thing depends upon the perfect. God, therefore, being the most pure and perfect Act, precedes all things, and all things are made by Him.
We believe, further, and most reasonably, that all things were made out of nothing, without any pre-existing matter. For, although all things in nature and in art require material on which to operate, God, being the universal cause of all effects, gives being to all things; and as being is a universal effect, it can be produced only by the universal Cause, who is God. Nothing can exist that has not been produced by Him; and even those things which are made out of matter, owe their being to Him who gave being to that matter. For all matter is either made out of something, or out of nothing. If it be made out of nothing, our proposition is proved. If it be made out of something, that something must likewise have been made out of something else. So that we must finally accept either the hypothesis of creation out of nothing, or that of eternal matter. This latter alternative is so unreasonable, that we are driven to the former, namely, that all things were created originally out of nothing; and, that from created matter other creatures have been produced. And as God acts, not from necessity but by free will, it is not necessary to say, that the world was created from eternity; but that it was made at the time chosen by the Divine Wisdom. The reason for creation in time, is hidden in the inscrutable counsels of the Most High. We can, however, in some measure, see its congruity with the Divine Nature and its utility to man. God has done all things for the good of His elect. Now this good consists, above all, in the knowledge of God; and man can know God more perfectly through His having created the world in time, than if He had created it from all eternity. For, the fact that the world was created in time, shows that God is infinitely perfect and infinitely happy in Himself, and that He has no need of creatures; otherwise He would not have deferred their creation. Thus, the Christian Faith teaches nothing incredible, nor irrational, about creation.
We will now dismiss this subject. It has been amply treated by the doctors of the Church, who have pulverised the frivolous arguments whereby Aristotle, and other philosophers, have sought to prove the eternity of this world.
CHAPTER V.
THE CHRISTIAN TEACHING CONCERNING THE SANCTIFICATION, GLORY, AND RESURRECTION OF RATIONAL CREATURES CONTAINS NO ARTICLE WHICH IS EITHER IMPOSSIBLE, OR UNREASONABLE.
We have already spoken of the sanctification of man by grace, pointing out that, as man is destined for a supernatural end, to which he cannot attain save by Divine grace, this grace is supplied to Him by God, who is never found wanting to His creatures. We have likewise treated, at sufficient length, of the glory of the soul, when we proved that the end of human life is the vision of the Divine essence in the light of glory. Thus have we shown that the teaching of Faith concerning the sanctification and glory of the rational creature, is both reasonable and credible. The same may also be affirmed of the doctrine of the resurrection of the dead. For, although this could not naturally take place, since nature can only give life by generation, the Divine Power being infinite, and not limited to natural operation, can perform innumerable other things in infinite ways. Therefore, to God the resurrection of the body is most easy. Why should not He who has made all things out of nothing, be able, by raising the dead, to make one thing out of another thing? Death does not mean annihilation. The soul remains immortal; and the matter of which the body is formed is changed into other matter. Even were it resolved into nothing, God could call that nothingness back to life, as easily as He could create the world out of nothing.
Hence, we shall see, on reflection, that belief in the resurrection of the body is neither absurd nor impossible, but on the contrary reasonable, expedient, and necessary. Because, as the soul is the form of the body and is immortal, its separation from the body is unnatural. Now, as any unnatural condition is incongruous with the Divine Wisdom, it cannot be permanent; and therefore the soul must of necessity return to the body.
Again. Without the body, the being of the soul is imperfect. All things tend to their perfection. Therefore, without the resurrection of the body, the soul could never be completely happy, since its desire for perfection (which consists in the union of soul with body), would remain eternally unsatisfied.
Further. Happiness is due to those that live aright; and, in this life, it is not the soul which lives but the man. Life, intelligence, and all other activities are not attributes of the soul alone, but of the whole man. It is the whole man who acts, and the soul is the form, by virtue whereof he acts. Happiness, therefore, is due not only to the soul, but to the whole man who lives aright. Now, without the resurrection of the body, the soul only would receive reward.
Furthermore. Since Divine Providence rewards the good and punishes the guilty; and since the body, as well as the soul, does good and evil, the body equally deserves punishment or reward. But if the body rise not again, how is justice to be satisfied?
The foregoing arguments, besides proving the reasonableness of our faith in the resurrection of the body, demonstrate further that the body must rise to immortality. Otherwise, each death would necessitate a corresponding resurrection, and the series would continue ad infinitum.