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Objection 1: It would seem that all will rise again of the male
sex. For it is written (Eph. 4:13) that we shall all meet
"unto a perfect man," etc. Therefore there will be none but the
male sex.
Objection 2: Further, in the world to come all pre-eminence will
cease, as a gloss observes on 1 Cor. 15:24. Now woman is
subject to man in the natural order. Therefore women will rise again
not in the female but in the male sex.
Objection 3: Further, that which is produced incidentally and
beside the intention of nature will not rise again, since all error
will be removed at the resurrection. Now the female sex is produced
beside the intention of nature, through a fault in the formative power
of the seed, which is unable to bring the matter of the fetus to the
male form: wherefore the Philosopher says (De Anima xvi, i.e.
De Generat. Animal. ii) that "the female is a misbegotten
male." Therefore the female sex will not rise again.
On the contrary, Augustine says (De Civ. Dei xxii): "Those
are wiser, seemingly, who doubt not that both sexes will rise
again."
Further, at the resurrection God will restore man to what He made
him at the creation. Now He made woman from the man's rib (Gn.
2:22). Therefore He will also restore the female sex at the
resurrection.
I answer that, Just as, considering the nature of the individual, a
different quantity is due to different men, so also, considering the
nature of the individual, a different sex is due to different men.
Moreover, this same diversity is becoming to the perfection of the
species, the different degrees whereof are filled by this very
difference of sex and quantity. Wherefore just as men will rise again
of various stature, so will they rise again of different sex. And
though there be difference of sex there will be no shame in seeing one
another, since there will no lust to invite them to shameful deeds
which are the cause of shame.
Reply to Objection 1: When it is said: We shall all meet
"Christ unto a perfect man," this refers not to the male sex but to
the strength of soul which will be in all, both men and women.
Reply to Objection 2: Woman is subject to man on account of the
frailty of nature, as regards both vigor of soul and strength of body.
After the resurrection, however, the difference in those points will
be not on account of the difference of sex, but by reason of the
difference of merits. Hence the conclusion does not follow.
Reply to Objection 3: Although the begetting of a woman is beside
the intention of a particular nature, it is in the intention of
universal nature, which requires both sexes for the perfection of the
human species. Nor will any defect result from sex as stated above
(ad 2).
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