So what I'm going to do is, first of all, talk a little bit about the place of the teaching on the end in St. Thomas,

the teaching on the end of the world, our end, our final end.

That's what eschatology is, after all.

And then get right to the topic of resurrection, in particular our resurrection, which is closely related to Christ's resurrection, but in theology is a distinct topic.

First of all, eschatology in St. Thomas is not always obviously the first thing that's thought about when it comes to his teaching.

But in fact, it's a central element of, I would say, his theology.

It's in many ways profoundly eschatological.

Precisely because of the way, I would say,

that he makes use of ericitarian philosophy.

That is, Thomas's theology is suffused with a kind of reflection upon all of reality in some way,

insofar as causality comes into play.

That is, you don't get very far in St. Thomas without running into the four Aristotelian

causes. And I noticed Father Anselm already spoke to you about final cause and efficient cause

and formal causality. I'm just talking about the one kind of final causality.

Yeah, in a certain way, what Thomas offers in his theology

is a kind of transformed Aristotelian teleology or the science of ends, in which God

himself is the end and the purpose of all. Now, where do we find all this teaching on

eschatology? One of the reasons eschatology may be a kind of sleeper topic in St. Thomas is that he didn't finish his summa theologia, as most of you probably know.

So he, you know, this is supposed to be this kind of very systematic work, and very systematic indeed it is.

And he got, you know, only so far.

He got through the first part, then the two parts of the second part,

and then got partway through the third part before he had his kind of moment at which he

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